Cite this article Pick a style below, and copy the text for your bibliography. Buddhism The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. Louvain, 1988. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. of plates. The arrival of the Western powers in the 19th century brought important changes. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). Ling, Trevor, ed. Southeast Asia: women, changing social structure and cultural continuity. The monastic literature includes accounts of imperial support for Indian Buddhist monasteries even during the Buddha's lifetime. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. 253p. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. Though restricted at various times by adverse sociological, economic, and political conditions, Buddhist monasteries were centers for teaching and learning, for medical study and practice, and for elaboration of Buddhist doctrines and associated rituals. In the late 12th and early 13th centuries, however, the Buddhist King Jayavarman VII built a new capital called Angkor Thom that was dominated by both Mahayana and Vajrayana monuments, which represent one of the high points of Buddhist architecture. 268p. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; ; New York: Cambridge UP, 1988. Westport, Conn.; London: Greenwood, 1994. Since Buddhist monks used to travel with merchants, maritime trade relations between South and Southeast Asia played a major role for the expansion of Buddhism into the latter region. A research agenda Burma Debate (New York) , 7, no.3 (Fall, 2000), 10-13, Abdul Mabud Khan (1999), Bangladesh indebtedness to Myanmar: a study of reformation movement in the Buddhist Sangha of Bangladesh (1856-1971) In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. 2001 151-187 Hamilton Asia DS523.4.C45 C45 2001, Pracha Hutanuwatra; Sulak Sivaraksa (1991), Aids and impediments to the realization of humanity according to Buddhism, In: The human being: perspectives from different spiritual traditions. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. (2002), The lotus unleashed : the Buddhist peace movement in South Vietnam, 1964-1966, Lexington, Ky. : University Press of Kentucky Hamilton Asia DS557.62 .T66 2002, Topmiller, Robert (1996), The Buddhist crisis of 1964, Western Conference of the Association for Asian Studies, Hamilton Asia DS 559.62 .V5 T67 1996, SOUTHEAST ASIA: JOURNAL ARTICLESAndaya, Barbara Watson (2002), Localising the universal: women, motherhood and the appeal of early Theravada Buddhism, Journal of Southeast Asian Studies (Singapore) 33, no.1 (Feb) 1-30, Houtart, Francois (1976) Buddhism and politics in Southeast Asia, Social Scientist (New Delhi) 5, no.3 (Oct) 3-23 and 5, no.4 (Nov) 30-45, Prem, Purachatra (1972) The influence of Buddhist literature in South East Asia Asian Pacific Quarterly of Cultural and Social Affairs (Seoul) 4, no.2 (Aug) 85-87, Ray, Niharranjan (1973) Buddhism in Southeast Asia, Indian and Foreign Review (New Delhi) 10, no.7 (Jan 15 1973) 19-, Rutledge, Paul (1986) Southeast Asian religions: a perspective on historical Buddhism within the developing states of Southeast Asia, East Asia Journal of Theology (Singapore) 4, no.2 (Oct) 138-169, Schober, Juliane (1995) The Theravada Buddhist engagement with modernity in Southeast Asia: whither the social paradigm of the galactic polity?, Journal of Southeast Asian Studies (Singapore) 26, no.2 (Sep) 307-325, Siraporn Nathalang (1999) Conflict and compromise between the indigenous beliefs and Buddhism as reflected in Tai-Thai rice myths Tai Culture: International Review on Tai Cultural Studies (Berlin) 4, no.2 (Dec 86-95, Skilling, Peter (1997) The advent of Theravada Buddhism to mainland South-East Asia, Journal of the International Association of Buddhist Studies (Northfield, MN) 20, no.1 (Sum 93-107, SOUTHEAST ASIA: BOOKS OR BOOK CHAPTERSAhir, D.C., ed. ." New Delhi: S. Chand, 1983. In Laos it was recognized by the government as a part of the national heritage, and in Cambodia it was even given the status of a state religion. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. The preeminence of Theravada Buddhism continued throughout the area during the remainder of the premodern period. Differences in living style between the northern (Mahayana, or Greater Vehicle) and the southern (Theravada, called Hinayana, or Lesser Vehicle, in derogation) monastic institutions are quite radical. (1990), The Chinese Confucian and the Chinese Buddhist in British Burma, 1881-1947 Journal of Southeast Asian Studies (Singapore) 21, no.2 (Sep) 384-401, Krishan, Y (1998), Buddhism and caste system East and West (Rome) 48, nos.1-2 (Jun) 41-55, Leach, Edmund (1973) Buddhism in the post-colonial political order in Burma and Ceylon Daedalus (Cambridge, MA) 102, no.1 (Win 29-54, Min Zin (2000), Beyond dichotomies: a Buddhist perspective on Burmese politics, Burma Debate (New York) , 7, no.3 (Fall, 2000), 14-17, U Myat Saw (1978), Sangha and the threefold Buddhist practice, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul, 189-192, Myo Htin Kyaw (1985), The Burmese traditional enshrinement ceremony Forward (Rangoon) , 23, no.4, 31-35, Nandisena (1978), Oh come and see, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul,), 193-196, Elizabeth K Nottingham (1972), Buddhist meditation in Burma, Maha Bodhi (Calcutta) , 80, no.4 (Apr,), 95-98, Nyan Chit (1975), Bogyoke Aung San on Buddhism, Guardian (Rangoon) , 22, no.2 (Feb,), 25-26, Thein Kyipwayay Oo (1978), Buddhist traditional medical practice, Maha Bodhi (Calcutta) , 86, nos.11-12 (Nov-Dec,), 290-292, Bikkhu U Ottama (1978), Two origins of life or Paticca Samupadda, Guardian (Rangoon) , 25 (, 1978), 21-28, Robin Paynter (1995), Burmese Buddhism, CORMOSEA Bulletin (Ann Arbor, MI) , 24, no.1 (Jun, 1995), Pe Than (2000), A trip to Zalun to pay homage to country-returning Buddha, Guardian (Rangoon) , 47, no.2 (Feb,), 22-24, Pe Than (2000), Ceremonial conveyance of twenty-eight Buddha images, Guardian (Rangoon) , 47, no.9 (Sep, 2000), 15-16, Pe Than (2000), Consecration ceremonies, Guardian (Rangoon) , 47, no.4 (Apr), 22-23, Pe Than (1995), Counterpart of the Greek Sphinx, Guardian (Rangoon) , 42, no.9 (Sep, 19-21, Pe Than (1994), Data collection method of the ancient Myanmar, Guardian (Rangoon), 41, no.10 (Oct), 13-14, Pe Than (1995), Divine cure, Guardian (Rangoon) , 42, no.8 (Aug), 21-23, Pe Than (1995), Offering oil lamps in the river, Guardian (Rangoon) , 42, no.10 (Oct), 21-23, Pe Than (1997& 1998), Paintings and sculptures depicting Buddha's birth stories, Guardian (Rangoon) , 44, no.12 (Dec) 15-17 to 45, no.8 (Aug), various pagings, Pe Than (1999), Paintings and sculptures depicting Buddha's birth stories (continued) Guardian (Rangoon) , 46, no.9 (Sep, 1999), 18-20, Pe Than (1995), Replica of the Lord Buddha, Guardian (Rangoon) , 42, no.5 (May) 30-31; no.6 (Jun, 1995), 24-26, Pe Than (1999), Time to pay respects to elders, Guardian (Rangoon) , 46, no.10 (Oct), 16-18, Pfanner, David E. and Jasper C. Ingersoll (1962) Therevada Buddhism and Village Economic Bahavior: a Burmese and Thai Comparison, Journal of Asian Studies, 21: 341-366, Pollak, Oliver B. "Buddhist Case Law on Theft: The Vintavatthu on the Second Prjika." Despite the etymology, the majority of Buddhist monastics, Parsis Barabudur: history and significance of a Buddhist monument. The transmission of Buddhism and Hinduism to Southeast Asia can thus be regarded as the spread of the religious symbols of the more-advanced Austroasiatic peoples to other Austroasiatic groups sharing some of the same basic religious presuppositions and traditions. 1994 v.2, 237-250 Hamilton Asia DS528.5 .T74 1994, Banerjee, Dilip Kumar (2001), Influence of Pali and Theravada Buddhism on the life and culture of Burmese people, In: Ahir, D.C., ed. Groningen, Netherlands: Egbert Forsten, 2001. As early as the 4th century ce, China produced Pure Land Buddhism, whose worship of the buddha Amitabha (Amida in Japanese) appealed above all to laypeople. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. Montreal: Canadian Council for Southeast Asian Studies; Toronto: Museum for Textiles, 1994. 414p. Pla era kings especially established and legitimized their imperial rule by resorting to Buddhist religious models and extensive support of Buddhist monasteries. Cao Dai propounded an eclectic theology, with a pope and such heterogeneous patron saints as the 19th-century French novelist Victor Hugo, the World War II British prime minister Winston Churchill, and the Buddha. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. 127148. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. In the other Theravada countries in Southeast Asia, Buddhism has had a much more difficult time. 222223). Buddhist trends in Southeast Asia. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. (Berkeley Buddhist studies series, 2.) Although varying in scope and intensity across the region's defective democracies and military or one-party dominated regimes, significant and worrying developments related to surveillance, data collection, censorship, misinformation, and harassment can be 151-164 Hamilton Asia NX577 .A78 1991, Jordaan, R.E. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. A Survey of Legal Literature in Pli-land." 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. Bodhgaya: the site of enlightenment. Yogyakarta: Gadjah Mada University Press, 1999. A study of the functions of monastic life in society. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. Crossroad, N.Y.: Crossroad Publishing Company,. Monasticism flourished in Northwest India under the Ka kings, and as time went on Buddhist monasticism spread along the central Asian trade routes into China, Korea, Japan, Southeast Asia, and Tibet. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. The history of women in Buddhist monasticism is varied. (2001) Buddhism in . Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. Therefore, that information is unavailable for most Encyclopedia.com content. It was in a government's best interest to support and be validated by these institutions, and many of the most famous monasteries were built during the major dynastic periods throughout Asia. Three surviving Vinaya traditions today govern monastic life in different regions and lineages- the Theravada in Southeast Asia and Sri Lanka, the Dharmaguptaka in East Asia, and the Mulasarvastivada in Tibet and the Himalayan region. 343-358 Hamilton Asia BQ1012 .B83 1995, Ray, Niharranjan (1946) An introduction to the study of Theravada Buddhism in Burma: a study of Indo-Burmese historical and cultural relations from the earliest times to the British conquest / Calcutta : University of Calcutta,. Transitions and transformations of the history of religions: essays in honor of Joseph M. Kitagawa. As a result, monastic institutions increased, for example, in Tibet and Mongolia, where thousands of new Buddhist monasteries were built in the seventeenth to nineteenth centuries. //]]>. //. Some of the most renowned Buddhist monasteries in history were built in the Gupta period. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. Yifa. Buddhism, like most Indian systems of thought, sees the world as a realm of transmigration, or reincarnation ( samsara ), from which one may escape by attaining nirvana. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA). 135-155 Hamilton Asia DS338 .F78 2001, Hazra, Kanai Lal (1982), History of Theravada Buddhism in South-east Asia: with special reference to India and Ceylon New DelhI: Munshiram Manoharlal, 226p Hamilton Asia BQ7170 .H38 1982, Hazra, Kanai Lal (1986), The Buddhist annals and chronicles of South-East Asia, New Delhi: Munshiram Manoharlal Publishers, 123p Hamilton Asia BQ280 .H39 1986, Holt, John Clifford, Jacob N. Kinnard, Jonathan S. Walters (eds) (2003), Constituting communities : Theravada Buddhism and the religious cultures of South and Southeast Asia /Albany : State University of New York Press Hamilton Asia BQ4570.S6 C66 2003, Kammerer, Cornelia Ann; Tannenbaum, Nicola, eds. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. Other meetings followed the First Council. The Buddhist community's moderate asceticism and Middle Way doctrines were transmitted intact into an enormous variety of cultures, preserving monasticism as the constant, the vehicle and foundation necessary to reestablish itself in a foreign environment. *Sri Lanka was not ruled as a unified island. After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). The long-term development of Buddhism in Vietnam, however, was most affected by Zen and Pure Land traditions, which were introduced from China into the northern and central sections of the country beginning in the 6th century ce. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. (Sata-pitaka series, 364.) In Vietnam, the third region, the main connections have been with China. of Buddhist Studies, University of Delhi, Hamilton Asia BQ7160 .T49 1995, Schecter, Jerrold L. (1967), The new face of Buddha; Buddhism and political power in southeast Asia New York, Coward-McCann Hamilton & Hamilton Asia BL1459.S7 S3, Somboon Suksamran (1993) Buddhism, political authority, and legitimacy in Thailand and Cambodia, In: Ling, Trevor, ed. In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. 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. A translation of the Pali Vinaya. "Buddhist Law as Religious System?" 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. Ottawa: University of Ottawa Press, 1981. The first example of Buddhism's adaptability to its cultural environment is in India itself. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. Heritage, tourism and local communities. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1995. The development of Buddhism in China and were accused of laxity in discipline, which led to the dispute! About the beginning of the history of Buddhism 's adaptability to its cultural environment is in India itself and. 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