47(1): 51-71. (Sata-pitaka series, 364.) Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. This work includes much data on the context of monasticism in Pla India. London: RoutledgeCurzon, 2002. Nonetheless, monasticism became the vehicle for the transmission of Buddhism to Tibet, China, and Japan, and to new monastic sites in Cambodia, Pagan, Burma, Java, and elsewhere. v.2, 223-235 Hamilton Asia DS528.5 .T74 1994, Yang, Guangyuan (2000), A cultural interpretation of the religious and sacrificial rites of the Dai personality, In: Hayashi, Yukio; Yang, Guangyuan, eds. Despite the etymology, the majority of Buddhist monastics, Parsis (1982), Barabudur: a Buddhist mystery in stone, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. (Horner, 19381966, vol. Barabudur: history and significance of a Buddhist monument. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. Yangon: s.n., 1999. various pagings. The vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. Tantrism, Daoism, and Confucianism also filtered into Vietnam at this time. For issues specific to monastic architecture, see Pichard and Lagirarde 2003. However, the country has never officially recognized the monastic ordination of women, and bhikkhunis do not generally enjoy the same level of societal acceptance as their male counterparts. In some areas Buddhism was assimilated to Hinduism, forming a Hindu-oriented amalgam that in some places (for example in Bali) has persisted to the present. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. 169-188 Hamilton Asia DS523.3 .D953 2000, Huxley, Andrew, ed (1996) Thai law, Buddhist law: essays on the legal history of Thailand, Laos and Burma Bangkok: White Orchid, 1996, Lafont, Pierre-Bernard (1982) Buddhism in contemporary Laos, In: Stuart-Fox, Martin, ed. This book takes a major step in filling that gap, offering a broad overview of the subject that is relevant not only for the field of Cambodian studies, but also for students and scholars of Southeast Asian history, Buddhism, comparative religion, and anthropology. During the struggle between North and South Vietnam in the 1960s and early 70s, many Buddhists worked to achieve peace and reconciliation, though they met with little success; to protest the South Vietnamese regime of Ngo Dinh Diem, some Buddhist monks turned to self-immolation. 47: 35-41. (eds) Seoul : Seoul National University Press. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. 14: 60-3. 487-518, 9p. (Contributions to Southeast Asian ethnography, no. Scholarship has shown that the monastery and individual monks were involved in a broad range of economic activities and that some monasteries and monks became wealthy. The two are eremitic asceticism, likely taken from the earliest years of the order, and cenobitic community life, in which monks and nuns are engaged with monastic brethren and lay society. As a result, monasteries grew in number and in strength in India, in the far northwest as far as the Greek colonies, to the north in the Himalayas, and in Southeast Asia. London, 19381966. Founded in 1926 in opposition to French colonial rule, they maintained a military organization and their own army regulars from 1943 to the mid-1950s. In the monastic literature, whenever the Buddha prohibited an action and instituted a rule, he did so to please his disciples. Encyclopedia of Religion. Barabudur: history and significance of a Buddhist monument. ; Nguyen Tai Thu, ed. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. In mainland Southeast Asia, which entertained intense contact with Sri Lanka, Theravada Buddhism was predominant and survived even after the arrival of Islam and Christianity in the region led to the conversion of the biggest part of maritime Southeast Asia. 150-159 Hamilton Asia DS527.9 .A22 1997, de Silva, K.M., et al., eds (1988), Ethnic conflict in Buddhist societies: Sri Lanka, Thailand and Burma Boulder, Colo.: Westview Press Hamilton Asia DS489.2 .E83 1988b, Ferguson, John Palmer (1975), The symbolic dimensions of the Burmese Sangha [microform] / Thesis--Cornell University Hamilton Asia Library use only MICROFILM 926 item 5, Frasch, Tilman (1996) An eminent Buddhist tradition: the Burmese VinayadharasIn: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. (1982), The dual nature of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. The Sikh monastic Nirmal-akhada and the quasi-monastic Nihang Sahibs came to terms with the overall Indian tendency to establish monastic traditions that express full-time involvement in redemptive practice. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. Penang: Aliran Kesdaran Negara, Aliran, 1991. . 2001 83-91 Hamilton Asia DS338 .F78 2001, Fontein, Jan (1982), Notes on the jatakas and avadanas of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. 188p. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." Particularly in Japan, through the leadership of Hnen, Shinran, and Ippen in the late 12th and 13th centuries, Pure Land Buddhism eventually dispensed with monastic obligations altogether. This flexibility served the Buddhist "conquest" of Asia well and stimulated the growth of a massive religious institution with broad sociological diversity, extensive literature, philosophy, ritual, and considerable political power. 2v. Then, copy and paste the text into your bibliography or works cited list. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting, Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. Educational standards and facilities were not as developed as in men's monasteries, but women built and maintained strong traditions of meditation, ritual, and community solidarity. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, "Monasticism: Buddhist Monasticism There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Fruits of inspiration: studies in honour of Prof. J.G. After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. Bones, Stones, and Buddhist Monks: Collected Papers on the Archeology, Epigraphy, and Texts of Monastic Buddhism in India. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. From Central Asia, they spread into China in the 2nd century CE. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. On the contrary, the cultures that arose in these three vast areas might better be thought of as alternative developments that occurred within a greater Austroasiatic civilization, sometimes called the Asia of the monsoons. Sexual relations, marriage, procreation, family life, career, and personal concerns are distractions from religious concerns and thus rejected as preconditions for admission to the Buddhist monastic communities. Pick a style below, and copy the text for your bibliography. 178-198 Hamilton Asia BQ352 .B83, Fontein, Jan (2001), The sarira of Borobudur, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. A study of the functions of monastic life in society. Some of the most famous monastic scholars lived in the Gupta period, and monasteries were built throughout India on a grand scale with much political and social support. Berkeley, CA: Asian Humanities Press, 1981. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. Columbus, Ohio: Ohio State University, Dept. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. 308p. Monasticism, and its special relationship with political authority, was present in all of its support cultures. An earlier version of this article was presented at the 2019 Annual Meeting of the American Academy of Religion in the Religions of Southeast Asia Unit and the Bodies of Buddhism: Somaesthetic Explorations Conference held at Florida Atlantic University in 2020. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. Singapore: Institute of Southeast Asian Studies, 1993. Delhi, 1981. Developments during the Tang dynasty (618907), Tibet, Mongolia, and the Himalayan kingdoms, The Buddha: divinization and multiplicity, Sa-skya-pa, Bka-brgyud-pa, and related schools, Mythic figures in the Three Worlds cosmology. 566p. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. Pub., 33-42 Hamilton Asia BQ266 .I57 1976, Bigandet Paul Ambroise (1866), The life, or legend, of Guadama, the Buddha of the Burmese. 277p. 120 pp 5-31, Hayami, Yoko (1992). The understanding or basic principal at work here was that monastic income, donated and entrepreneurial, was to be used for religious purposes, even if personal and institutional interests coincided. This apparent duality of active behavior and renunciative behavior, even in the context of settled monastic life, is one of the characteristics of Buddhist monastic behavior that continues throughout the history of the institution in many if not all its manifestations. Buddhist trends in Southeast Asia. Delhi: Sri Satguru Publications, 2001. 2000 145-161 Hamilton Asia HF1604.Z4 I489 2000, Evans, Grant (ed) (1999), Laos : culture and society, Chiang Mai, Thailand : Silkworm Books Hamilton Asia DS555.3 .L343 1999, Evans, Grant (1998), Secular fundamentalism and Buddhism in Laos / Religion, ethnicity and modernity in Southeast Asia / In Oh Myung-Seok, Kim Hyung-Jun. New York, Sheed and Ward Hamilton & Hamilton Asia DS557.A6 G4513, Tai, Hue-tam Ho (1988), Perfect world and perfect time: Maitreya in Vietnam, In: Sponberg, Alan; Hardacre, Helen, eds. Prince Siddhrtha Gautama went, in Buddhist language, on the "Middle Way," a life of moderate asceticism, between lay life and extreme asceticism. 726-738 Honolulu CC Kapiolani CC Leeward CC BL80.2 .W68 1988, Lefferts, H. Leedom, Jr. (1994), Clothing the serpent: transformation of the naak in Thai-Lao Theravada Buddhism In: Milgram, Lynne; Van Esterik, Penny, eds. 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