A description of lay and monastic law in Tibet. Ithaca, N.Y. : Cornell University Press, Hamilton Asia BQ6160.B93 M46, Okudaira, Ryudi (1996), A hypothetical analysis on 'Therada Buddhist state at its height' under King Badon with special reference to Manugye Dhammathat (1782 manuscript), In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. 1-43 Hamilton Asia DS528.5 .M93 1999, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications, Hamilton Asia DS529.2 .T473 1988, Stargardt, Janice (2001), The great silver reliquary from Sri Ksetra: the oldest Buddhist art in Burma and one of the world's oldest Pali inscriptions, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. 1 (1995): 745. Berkeley, CA: Asian Humanities Press, 1981. 566p. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Drawing heavily on the Theravada heritage that had been preserved among the Mon in southern Myanmar, as well as on the new reform tradition of Sri Lanka, this revival soon established the Theravada tradition as the most dynamic in Myanmar, where the Burmans had conquered the Mon. 808-956-7203 (Circulation), Library Digital Collections Disclaimer and Copyright information, https://guides.library.manoa.hawaii.edu/sea, The House and the World: Architecture of Asia, equal opportunity/affirmative action institution. There were successes for Buddhist women, including women's ordination lineages. 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. (2001), Cosmopolitan Buddhism on the move: South India and Sri Lanka in the early expansion of Theravada in Southeast Asia, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. 14-30 Hamilton Asia Folio GE42 .T69 1998, Gombrich, Richard F. (1989), Buddhist cultic life in Southeast Asia, In: Kitagawa, Joseph Mitsuo; Cummings, Mark D., eds. In Tibet, for example, where there was no lineage for full ordination, there were nonetheless many nunneries. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. 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. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. The interest in the councils lie in what philosophical, ethical, and social questions they raised and how those were resolved to support the evolution of the doctrine and spread of the community. 347p. 253p. The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. Delhi: Sri Satguru Publications, 2001. 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). As time went on, Buddhist monasticism was fully integrated into societies in Southeast Asia and in Tang and, especially, Song China. *System of government: monarch with absolute power; supported by officials and ministers; succession was hereditary. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. of plates. Of the not numerous but clearly monastic or quasi-monastic organizations of recent origin in other parts of Asia, the Vietnamese Cao Dai achieved some impact. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. Ottawa: University of Ottawa Press, 1981. When women's monasteries were in decline, women reestablished monastic life as they were able. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. 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. Therefore, one would say that these installations were directly linked to the economic growth of these centres, where merchants and religious communities traded together buying goods, such as cloth or incense oil. 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. Music and movement in Vietnamese Buddhism [in special issue 'Body and ritual in Buddhist musical culture'; with preface by PD Green, 9-16] The World of Music. Each country's circumstances are unique, but in Myanmar, a country with deep Buddhist roots, it is a legal offence for women to ordain as a bhikkhuni, and punishable by imprisonment. 253p. 183p. Hamilton Asia BL2050 .R43 1998, Hayashi, Yukio (2000), Spells and boundaries in regional context: 'wisa' and 'thamma' among the Thai-Lao in Northeast Thailand, In: Hayashi, Yukio; Yang, Guangyuan, eds. Buddhism, far more than in other monastic traditions of the worldwith the possible exception of Jainismattaches central importance to the order, in part because the Buddha began every one of his sermons with the address bhikkhave (O ye begging monks). Buddhism was a new innovation that adapted as India grew and developed. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 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. 259-288 Hamilton Asia BQ843 .S23 1997, Schober, Juliane (1989) Sybille Paths to enlightenment [microform] : Theravada Buddhism in upper Burma / Thesis (Ph.D.)--University of Illinois at Urbana-Champaign Hamilton Asia-Library Use Only MICROFICHE S30956, Slater, Robert Henry Lawson (1951) Paradox and Nirvana; a study of religious ultimates with special reference to Burmese Buddhism Chicago, University of Chicago Press Hamilton BL1445.B95 S6, Smith, Donald Eugene (1965), Religion and politics in Burma Princeton, N.J., Princeton University Press, Hamilton DS485.B892 S5, Snodgrass, Judith (1996), Colonial constructs of Theravada Buddhism: current perspectives on Western writing on Asian tradition, In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. Diverse items of Indian origin with Buddhist features were also found in mainland and peninsular Southeast Asian regions such as precious stones and glass beads, inscribed carnelian and terracotta seals, ivory objects and pottery. 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. of plates, *BURMA*BURMA: JOURNAL ARTICLESAye Kyaw (1984) The Sangha organization in nineteenth century Burma and Thailand Journal of the Siam Society (Bangkok) 72: 166-196, Bechert, Heinz (1989), The recent attempt at a reform of the Buddhist Sangha in Burma and its implications, Internationales Asienforum = International Quarterly for Asian Studies (Munchen) 20, nos.3-4 (Nov) 303-323, Becka, Jan (1990) The ideological aspects of Buddhist revival in Burma (1948-1962) Archiv Orientalni (Prague) 58, no.4 337-353, Becka, Jan (1991) The role of Buddhism as a factor of Burmese national identity in the period of British rule in Burma (1886-1948) Archiv Orientalni (Prague) 59, no.4 389-405, Brohm, J (1963), Buddhism and animism in a Burmese village, Journal of Asian Studies, 22: 155-167, Ciochon, R L, J James (1992). of Religious Affairs, Hamilton Asia BQ4990.B93 S3 1985, Schmidt, Amy (2003), Knee deep in grace : the extraordinary life and teachings of Dipa Ma, Lake Junaluska, NC : Present Perfect Books Kauai CC: General Collection BQ950.I63 S36 2003, Schober, Juliane (1997), In the presence of the Buddha: ritual veneration of the Burmese Mahamuni image, In: Schober, Juliane, ed. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. 566p. 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. Sacred biography in the Buddhist traditions of South and Southeast Asia. With regional developments in India and gradually elsewhere, first in tropical r Lak and Southeast Asia and later in high-altitude Northwest India, disputes over points of doctrine and monastic discipline arose. Hamilton Asia DS561 .S29Senri ethnological studies Kauai CC GN303 .S47Sinlapakon (Bangkok) Sinclair Main N8 .S55Social Scientist (New Delhi) Hamilton Asia HN681 .S597Solidarity (Manila) Hamilton Asia DS651 .S6Sojourn: Social Issues in Southeast Asia (Singapore) Hamilton Asia HN690.8 .A55South East Asian Review (Bihar, India) Hamilton Asia DS501 .S756SPAFA Digest: Journal of SEAMO Project in Archaeology and Fine Arts (Bangkok) Hamilton Asia CC1 .S732South East Asia Research (London) Hamilton Asia DS520 .S63Tai Culture: International Review on Tai Cultural Studies (Berlin)Thai Journal of Development Administration Hamilton Asia JA26 .W37Taoist Resources (Bloomington, IN) Hamilton Asia BL1899 .T36Transactions of the Asiatic Society of Japan (Tokyo) Hamilton Asia AS552 .Y8Warasan Samnakngan Khana Kammakan Wichai hng Chat = Journal of the National Research Council of Thailand. Toward an environmental ethic in Southeast Asia. Hamilton Asia DU1 .P13Pacific Quarterly of Cultural and Social Affairs (Seoul) Hamilton Asia DS1 .A47345Prabuddha Bharata (Calcutta) Hamilton Asia BL1100 .P7Policy Sciences (Amsterdam) Hamilton Main H1 .P7Religion (Newcastle, England) , Hamilton Main BL1 .R37Visakha Puja Hamilton Asia BL1400 .V5Sarawak Museum Journal (Kuching) Hamilton Asia DS646.36 .A35Sawaddi. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity This work includes much data on the context of monasticism in Pla India. (Berkeley Buddhist studies series, 2.) If Upli should learn money-changing his eyes will become painful. Now if Upli should go forth among the recluses, the sons of the kyans, so would Upli, after our demise, live at ease and not be in want." 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. 120 pp 5-31, Hayami, Yoko (1992). Summary. Yogyakarta: Gadjah Mada University Press, 1999. John P. Ferguson (Ithaca: Cornell University Press, 1975); Emanuel Sarkisyanz, Buddhist Backgrounds of the . Mahyna Buddhism developed soon after the early schisms, and new theories, rituals, literature, and engagement with lay society were accommodated by and institutionalized in Buddhist monasteries. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. With the suppression of the pro-democracy movement in the late 1980s, the countrys military rulers used their support of a very traditional form of Buddhism to legitimize their highly repressive regime. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. (Princeton readings in religions.) During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. Self and biography: essays on the individual and society in Asia. Singapore: Institute of Southeast Asian Studies, 1993. 2v. 1v. A study of Buddhist doctrines and monastic codes. 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. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. A study of the functions of monastic life in society. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. 109-119 Hamilton Asia BQ6343.B67 B37, Brown, I.E.M. A dated but useful reference for the history of the Buddhist order. Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. Yangon: s.n., 1999. various pagings. Dowling, Nancy (2000), New light on early Cambodian Buddhism, Journal of the Siam Society (Bangkok) 88, pts.1-2 : 122-155, Hansen, Anne (2003), The image of an orphan: Cambodian narrative sites for Buddhist ethical reflection, Journal of Asian Studies (Ann Arbor, MI) 62, no.3 (Aug 2003) 811-834. 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. Honolulu : University of Hawai`i Press, Hamilton Asia DS556.8 .M387 2004, Minh Chi, et al. 1999 1-13 Hamilton Asia DS528.5 .M93 1999, Hasson, Haskia (1993), Ancient Buddhist art from Burma / Bangkok : White Lotus, Hamilton Asia N8193.B93 H37 1993, Hla Pe (1985), Burma: literature, historiography, scholarship, language, life, and Buddhism Singapore: Institute of Southeast Asian Studies (ISEAS), Hamilton Asia DS527.9 .H57 1985, Karow, Otto (1991), Burmese Buddhist sculpture: the Johan Moger collection Bangkok: White Lotus, Hamilton Asia NB1012 .K37 1991, King, Winston L. (1993), Burma, In: Takeuchi Yoshinori. Yangon: s.n.,. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. (1990), Candi Jago: a Javanese interpretation of the wheel of existence?, Review of Indonesian and Malaysian Affairs (Sydney) 24 (Win 1990) 23-85, O'Connor, Stanley J. Patriarchal societies and gender values took their toll on women's institutions. 304p. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. 363p. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. In Religion, Law, and Tradition: Comparative Studies in Religious Law, edited by Andrew Huxley, pp. The recitation meetings were not a Buddhist innovation; other Indian religious groups kept the ancient Vedic tradition of meeting on the days of the full and new moon, a practice common to religions of that era, Buddhist and non-Buddhist. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. (1960), Buddhism and socialism in Japan and Burma, The Hague : Mouton Hamilton HX395.B8 T58, Tun, K.T. Buddhist monasteries maintained the fundamental teachings and moderate ascetic lifestyle, but Buddhists soon elaborated on the basic doctrines and accommodated new ritual practices current in its own and in new host cultures. . 393p. These controversies and resolutions were sometimes recorded in detail and sometimes not, with the result that there is a huge body of often fragmented information about early Buddhist monasticism recorded and transmitted out of its original contexts. 23 Feb. 2023
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