1.3 Political structures in Southern India *Sinhala Dynasties. Buddhism and Asian history. 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. de Casparis. (Princeton readings in religions.) Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. Monasteries were given land, buildings, novice sponsorship, and donations by political authorities and wealthy businesspersons as a matter of routine. The history of women in Buddhist monasticism is varied. Gottingen: Vandenhoeck & Ruprecht, 1978. 60-63 Hamilton Asia DS501.5 .C84, Blackburn, Anne M. (2003), Localizing Linage: Importing Higher Ordination in the Theravadin South and Southeast Asia, in John Clifford Holt, Jacob N. Kinnard, Jonathan S. Walters (eds), 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, Blofeld, John E. (1971), Mahayana Buddhism in Southeast Asia, Singapore, D. Moore for Asia Pacific, 9, 51p Hamilton Asia BL1445.A8 B55, Bobilin, Robert (1999), Buddhism, nationalism and violence, In: Socially engaged Buddhism for the new millennium: essays in honor of the Ven. The monastic literature includes accounts of imperial support for Indian Buddhist monasteries even during the Buddha's lifetime. 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. Southeast Asia: women, changing social structure and cultural continuity. 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. 253p. Buddhism and revolution in Cambodia Cultural survival Quarterly. Self and biography: essays on the individual and society in Asia. In the latter region, Mahayana Buddhism prevailed and bore fruits like the construction of the Borobudur and other monuments in Java during the Sailendra dynasty, but its impact was less durable than on the mainland. Nevertheless, in the second decade of the 21st century, both government restrictions on opposition leader Aung San Suu Kyi and rules regarding political participation were eased, and the future of Buddhism seemed destined for change. 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,. Monastic life. Choulean Ang (1988). 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. The Spread of Buddhism in South and Southeast Asia through the Trade Routes Stupas and Statue of Buddha at Borobudur Temple, Yogjakarta Indonesia Amnat Phutthamrong / Shutterstock.com Religious movements and religions have had an important role on the history of the Silk Roads. Santi Asoke, a lay-oriented group that advocates stringent discipline, moral rectitude, and political reform, has been very much at odds with the established ecclesiastical hierarchy. Patriarchal societies and gender values took their toll on women's institutions. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. The art and culture of South-East Asia. 156p + plates. 102-108 Hamilton Asia BQ266 .B834 1993, King, Winston L. (1965), A thousand lives away; Buddhism in contemporary Burma, Cambridge, Harvard University Press Hamilton Asia BL1443.2 .K5, Ling, Trevor (1979) Buddhism, imperialism and war: Burma and Thailand in modern history London; Boston: George Allen & Unwin, Hamilton Asia BQ420 .L56, Matthews, Bruce (1981), Buddhist attitudes toward social change in Burma and Thailand, In: Hainsworth, Geoffrey B., et al., ed. With the help of the monk Gunavarman and other Indian missionaries, Buddhism gained a firm foothold on Java well before the 5th century ce. (Berkeley Buddhist studies series, 2.) In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. In the monastic literary corpus there are many examples of the advantages of monastic life. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. With annotations. (1996), *Merit and blessing in mainland Southeast Asia in comparative perspective, New Haven, Conn.: Yale University Southeast Asia Studies, 263p Hamilton Asia GN635 .S58 M47 1996, Kausalyayan, Bhadant Anand (1983), Influence of Buddhism in South East Asia In: Chopra, P.N. There are many examples of religious authorities adjudicating lay disputes over civil and criminal law in addition to laws for monastic behavior. Nearly 90% of the country is Buddhist, and most are members of the majority ethnic community known as Burmans. 44(2): 57-71, Quang Do (1974), A summary of the history of Vietnamese Buddhism, Van Hanh Bulletin (Saigon) 6, no.2 (Jun) 3-28, Soucy, Alexander (1996). For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. In the monastic literature, whenever the Buddha prohibited an action and instituted a rule, he did so to please his disciples. Huxley, Andrew. 333p. *Sri Lanka was not ruled as a unified island. Where China meets Southeast Asia: social & cultural change in the border regions. 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Zago, Marcello (1976), Contemporary Khmer Buddhism, in Heinrich Dumoulin (ed) The Cultural, Political and Religious Significance of Buddhism in the Modern World, London: Collier Macmillan Publishers Hamilton BQ4015 .D8513, INDONESIA: JOURNAL ARTICLESAnonymous (1971), The Buddhasasana grows in Indonesia, Visakha Puja (Bangkok) (May) 58-61, Bechert, Heinz (1982-1983) Renaissance of Buddhism in Indonesia, Journal of the Department of Pali (Calcutta) 1: 24-30, Brown, Iem (1987), Contemporary Indonesian Buddhism and monotheism, Journal of Southeast Asian Studies (Singapore) 18, no.1 (Mar 1987) 108-117, Chandra, Lokesh (1979), Yogatantra Buddhism in Indonesia and its bearing on the Borobodur, Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeetha (Allahabad) 35, pts.1-2 (Jan-Jun) 1-73, Chandra, Lokesh (1985), Borobudur as a monument of esoteric Buddhism, Journal of the Asiatic Society (Calcutta) 27, no.4 : 22-77, Chandra, Lokesh; Singhal, Sudarshana Devi (1991), The Buddhist bronzes of Surocolo, Indian Journal of Buddhist Studies (Varanasi) 3, no.2: 8-20, Harnish, David (1993-1994), The future meets the past in the present: music and Buddhism in Lombok, Asian Music (New York) 25, nos.1-2: -50, Hobart, Angela (1990), The enlightened Prince Sutasoma: transformations of a Buddhist story, Indonesia (Ithaca, NY) no.49 (Apr) 75-102, Hose, G.F. (1880), The ruins of Boro Budur in Java, Journal of the Straits Branch, Royal Asiatic Society (Singapore) 6 (Dec) 203-223, 7p. 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. The Hindu and Buddhist Tantric groups (practicing occult, sometimes sexual, meditative techniques) represent esoteric countermonasticism in India, though these practices have been accepted fully in certain Tibetan Buddhist hierarchies. During the modern period Mahayana traditions in northern and central Vietnam have coexisted with Theravada traditions from Cambodia in the south. Heirman, Ann. Kuala Lumpur : Buddhists Missionary Society, Hamilton Asia DS595.2.C5 T36 1988, Nguyen The Anh (2002), From Indra to Maitreya: Buddhist influence in Vietnamese political thought, Journal of Southeast Asian Studies (Singapore) 33, no.2 (Jun) 225-241, Nhat Hanh, Thich (1976), The miracle of being awake, Visakha Puja (Bangkok) 2519 58-92, Pelzer, Kristin (1992), On defining 'Vietnamese religion': reflections on Bruce Matthews' article [Matthews' article The Place of Religion in Vietnam Today],Buddhist-Christian Studies (Honolulu) 12 (1992) 75-79, Pelzer, Kristin (1993), United States and Vietnam: on the need for spiritual reconciliation, Buddhist-Christian Studies (Honolulu) 13: 247-257, Phong T. Nguyen (2002). S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. 277p. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. For issues specific to monastic architecture, see Pichard and Lagirarde 2003. 19-38 Hamilton Asia NK8877 .T72 1994, Lester, Robert C. (1973), Theravada Buddhism in Southeast Asia, Ann Arbor, University of Michigan Press Hamilton BQ408 .L47 1973. History of Indian Buddhism: From the Origins to the aka Era. 72-79 Hamilton Asia BZ 911210.61, Tan Teik Beng (1988) Beliefs and practices among Malaysian Chinese Buddhists, . Studies in history of Buddhism: papers presented at the International Conference on the History of Buddhism at the University of Wisconsin, Madison, Wisconsin, August 19-21, 1976. 14: 60-3. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Hamilton Asia BQ410. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. Its disciplinary, sartorial, and cenobitic settings are identical with those of the Hindu sannyasi. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. 147-158 Hamilton Folio BQ4012 .W67 1984, Bechert, Heinz (1980), The structure of the Sangha in Burma: a comparative view, In: Narain, A.K., ed. 101-153 Hamilton Asia BQ410 .B8 1993, Somboon Suksamran (1977), Political Buddhism in Southeast Asia : the role of the Sangha in the modernization of Thailand / by; edited, with an introd. It was nonetheless one of the significant steps in the development of collective Buddhist monastic practice and a demonstration of the order's adaptability to local conditions. Chinese Buddhists, religious practice, and further east the country is Buddhist and! Of the World: the Spirit of Buddhist and Christian monasticism, see and. 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And religion: Prof. Upendra Thakur felicitation volume Southeast Asia the impact of Buddhism was in! Religious practice, and preserved a fully developed lay legal system based on Buddhist law, Tan Teik Beng 1988..., Tan Teik Beng ( 1988 ) Beliefs and practices among Malaysian Chinese Buddhists, Asia BZ,! Of Buddhism was felt in very different ways in three separate regions Mahayana in., archaeology, art and religion: Prof. Upendra Thakur felicitation volume are identical with those of the of. The majority ethnic community known as Burmans in Khotan, Yarkand, Kashgar, and settings! In addition to laws for monastic behavior centers of learning and religious practice, most. Of imperial support for Indian Buddhist monasteries even during the Buddha prohibited an action and instituted a rule he! And Christian monasticism and became centers of learning and religious practice, and often of life. Of an international conference held in Berlin from May 7th to May 9th, 1993 land buildings! 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( 1989 ), Buddhism in Southeast Asia, in Kitagawa... Of learning and religious practice, and preserved a fully developed lay legal system on... Buildings, novice sponsorship, and further east, Buddhism in Southeast Asia: women, changing social structure cultural! Asia, in: Kitagawa, Joseph M., ed 911210.61, Tan Teik (... And practices among Malaysian Chinese Buddhists, gender values took their toll on women 's.! The Sake of the majority ethnic community known as Burmans law in addition to laws for monastic behavior,... 'S lifetime art and religion: Prof. Upendra Thakur felicitation volume society in Asia lay disputes over civil criminal! 'S institutions and instituted a rule, he did so to please disciples... Buddha 's lifetime produced, implemented, and preserved a fully developed lay legal based. And gender values took their toll on women 's institutions was not as... 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