buddhist monasticism impact on southeast asiabuddhist monasticism impact on southeast asia

In one episode from the Pali Vinaya, translated by Isaline B. Horner in The Book of the Discipline, the parents of a young man named Upli were confused about how to educate, care for, and provide for the best interests of their beloved son: "By what means could Upli, after our demise, live at ease and not be in want?" Asian visions of authority: religion and the modern states of East and Southeast Asia. The preeminence of Theravada Buddhism continued throughout the area during the remainder of the premodern period. New York: Macmillan; London: Collier Macmillan, 1989. Use of this site implies consent with our Usage Policy. 253p. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. After his conversion he was an avid supporter of religion, especially Buddhist monastic institutions. The Buddhist order had a fully developed internal legal system. 47(1): 51-71. 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. The religious traditions of Asia. The original stupas contained the Buddha's ashes. Within the Cite this article tool, pick a style to see how all available information looks when formatted according to that style. 430p., 20p. In spite of the injunctions against individual monks owning money, the monastic literature allows the collective ownership of donated and community wealth. Buddhist Forum 1 (1990): 4185. 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. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. After Buddha's death in the fourth century bce, his disciples held a meeting at Rjagha, which is historically regarded as the First Council. Some of the most renowned Buddhist monasteries in history were built in the Gupta period. 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. New York: St. Martin's Press, 1982. 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. The Dhammakaya group has been much more successful at gathering a large popular following but has also become very controversial because of its distinctive meditation practices and questions concerning its care of financial contributions from its followers. Delhi: Sundeep Prakashan, 1990. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. Then, copy and paste the text into your bibliography or works cited list. Buddhism was also introduced at about this time in Sumatra, and by the 7th century the king of Srivijaya on the island of Sumatra was a Buddhist. 220p. 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. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. Prince Siddhrtha Gautama went, in Buddhist language, on the "Middle Way," a life of moderate asceticism, between lay life and extreme asceticism. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. The area that is Pakistan and Afghanistan once had a large Buddhist presence. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. Notably thanks to the Buddhist concept of, 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. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. 1995 307-345 Hamilton Asia HN700.6 .A8 D55 1995, Nagata, Judith (2001), World religions as a source of power among Chinese women in Malaysia, In: Armstrong, M. Jocelyn; Armstrong, R. Warwick; Mulliner, Kent, eds. The first dhyana (Zen; Vietnamese thien), or meditation, school was introduced by Vinitaruchi (Vinitaruci), an Indian monk who had gone to Vietnam from China in the 6th century. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. of plates, Jeto, Phra (1973), The revival of Buddhism in Indooesia, Visakha Puja (Bangkok) no.2516 (May 16) 42-45, Jordaan, Roy E. (1998), The Tara temple of Kalasan in central Java, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 85 : 163-183, King, Victor T. (1975), Saminism, Buddhism and folk beliefs in Java: a reply to Niels Mulder,Asia Quarterly (Brussels) 1975/1: 91-96, Klokke, Marijke J. 2v. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Yos Hut Khemacaro (1998), Causes and effects of the environmental crisis In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. Cambodia, India, Indonesia, Philippines, Sri Lanka, Thailand, Viet Nam, UNESCO applies a zero tolerance policy against all forms of harassment, Building peace in the minds of men and women, Youth Eyes on the Silk Roads Photo Contest, The International Network of Focal Points for the Silk Roads Programme, Thematic Collection of the Cultural Exchanges along the Silk Roads, World Natural Heritage, Biosphere Reserves and Geoparks. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. 428p. Fully developed Buddhist monasticism likely did not originate during the historical Buddha's lifetime. 1989 55-69 Hamilton Asia BQ100 .B78 1989, De Silva, Padmiri (1998), Buddhist perspectives on the environmental crisis: comprehending the malady and exploring a remedy In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. de Casparis. This work includes much data on the context of monasticism in Pla India. Honolulu: University of Hawaii Press, 1994. The number of these councils is, however, uncertain, and it is probable that there were many more such meetings than are recorded in the standard histories. Kaiska, the best known of the Ka kings, supported Buddhist monasticism. 220p18-26 Hamilton Asia BZ 911210.61, Wayman, Alex (1982), Reflections on the theory of Barabudur as a mandala,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 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. Journal of Buddhist Ethics 6 (1999) 313330. 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. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. Honolulu, 2002. The severe legal constraints placed on aspiring bhikkhunis . The first example of Buddhism's adaptability to its cultural environment is in India itself. 150-155 Hamilton Asia HN690.8.A8 C36 1979, Anacker, Stefan (1995), Introduction of Buddhism to Southeast Asia and subsequent history up to the eleventh century, In: Prebish, Charles S., ed. In later northern Buddhism (i.e., Mahayana), the role of the historical Buddha was reduced, and the order (sangha) acquired an even more exalted position. Encyclopedia.com. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. India was experiencing new growth and had close contacts with Persia and Bactria, Central Asia, and locales even further. (Berkeley Buddhist studies series, 2.) The Sthaviras evidently saw a need to expand the Vinaya to meet changing conditions. Later sectarian disputes and divisions likewise were over matters of the inviolability of received scriptures, doctrine, and discipline. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. 252p. Chinese monasteries interacted closely with government and influenced legal guidelines in politics, business, and lay life. 135-149 Hamilton Asia HN690.8.A8 C36 1979, Mendelson, E. Michael (1975), Sangha and state in Burma : a study of monastic sectarianism and leadership /; edited by John P. Ferguson. by Trevor O. Ling. 566p. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. Asceticism and Healing in Ancient India: Medicine in the Buddhist Monastery. In Thailand, which retained its independence, a process of gradual reform and modernization was led by a new Buddhist sect, the Thammayut Nikaya, which was established and supported by the reigning Chakri dynasty. The Book of the Discipline (Vinaya-pitaka). The process of institutional development can be seen in recorded events. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. Huxley, Andrew. Dimensions of tradition and development in Malaysia. Paris Hamilton Asia BL1445.B95 R33 1936, Reynolds, Frank E.; Clifford, Regina T. (1980), Sangha, society and the struggle for national integration: Burma and Thailand, In: Reynolds, Frank E. and Theodore M. Ludwig, eds. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. New York: Thames and Hudson, 1995. In the monastic literary corpus there are many examples of the advantages of monastic life. (Religion, history, and culture.) 2v. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. Cao Dai survives at its monastery-fortress headquarters at Tay Ninh northwest of Ho Chi Minh City. (eds) Seoul : Seoul National University Press. Fruits of inspiration: studies in honour of Prof. J.G. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. The married monks of pre-20th-century Ceylon (Sri Lanka) and those of some of the Japanese Buddhist orders are conspicuous examples. Trumbull, CT : Weatherhill Hamilton Asia ND2832.6.Z9 P343 2003, Bechert, Heinz (1995), 'To be a Burmese is to be a Buddhist': Buddhism in Burma, In: Heinz, Bechert; Gombrich, Richard Francis, eds. Charles F Keyes (1990). ; Sumi, Tokan, eds. 347p. 276p. Ottawa: University of Ottawa Press, 1981. 566p. 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. 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. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. In the 9th century a school of wall meditation was introduced by the Chinese monk Vo Ngon Thong. 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. According to Buddhist doctrine, to be rid of the bonds of habitual thought and behavior is a happy and pleasing thing; monastic life is not supposed to be oppressive or restrictive. The story of Anthapiika tells of support by wealthy merchants and kings, King Bimbisra in particular, who donated the Jeta Grove near Rjagha in Mgadha to the Buddha and his community of followers. 318p. Yogyakarta: Gadjah Mada University Press, 1999. Nland Monastery in Bihar, for example, was known throughout classical Asia and was a source of doctrine and monasticism for important Southeast Asian communities. In Tang China (618907); Buddhism was persecuted, powerful Buddhist monasteries were secularized in Meiji Japan (18681912); and monasteries were targeted in Tibet in the modern period under Chinese rule. 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. For example, modern scholarship gives evidence of well-established and well-endowed nunneries in India in the Gupta dynasty, though these went into decline in the following centuries. Huxley, Andrew. 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. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. 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. 47: 35-41. Choulean Ang (1988). 109-119 Hamilton Asia BQ6343.B67 B37, Brown, I.E.M. Therefore, that information is unavailable for most Encyclopedia.com content. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. As time went on, Buddhist monasticism was fully integrated into societies in Southeast Asia and in Tang and, especially, Song China. Even more elaborate in its ceremonies is Vajrayana (Tantric or Esoteric) Buddhism, which under the name Zhenyan (True Word) thrived in 8th-century Tang-dynasty China and under the name Shingon (the Japanese pronunciation of Zhenyan) was taken to Mount Kya in Japan by Kkai (c. 774835). Bodhgaya: the site of enlightenment. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . 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. One of the important factors in the spread and growth of Buddhist monasticism was its adaptability. (Berkeley Buddhist studies series, 2.) Sculpture of Angkor and ancient Cambodia: millenium of glory. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. 45(5): 34-41, 90, Guillaume Rozeberg (2002). Groningen, Netherlands: Egbert Forsten, 2001. Heirman, Ann. 2550 McCarthy Mall The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. Although some scholars locate the Suvarnabhumi (Land of Gold), to which Ashokan missionaries were supposedly sent, somewhere on the Malay Peninsula or in Indonesia, this is probably not accurate. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. The art and culture of South-East Asia. 32(1):139-41. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." Munster: Lit, 1994. Throughout much of the history of Angkor, the great imperial centre that ruled Cambodia and much of the surrounding areas for many centuries, Hinduism seems to have been the preferred tradition, at least among the elite. 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. 1v. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. (1990), Art history and central Javanese Buddhism--c. 800-c.1000 A.D.: In: Kuppuram, G.; Kumudamani, K., eds. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. 393p. Buddhism and society in Burma: an essay through a comparison of Buddhism [English summary] [Japanese] Japanese Journal of ethnology. It is known that Buddhist kingdoms had appeared in this region by the early centuries of the 1st millennium ce. In the other Theravada countries in Southeast Asia, Buddhism has had a much more difficult time. On a very basic level it is a burial mound for the Buddha. Delhi, 1981. In return, monks provided spiritual guidance to the devotees for material gifts. Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. New York: Thames and Hudson, 1995. 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. 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. 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. The world's religions. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. Berkeley, CA: Asian Humanities Press, 1981. 414p. I thank the organizers and members of the audience for their feedback. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. 19(2): 29-45, The major teachlngs of Vietnamese Buddhism (1972), Vietnam Magazine (Saigon), 5, nos.1-2 (Jan-Feb) 11-15, The, Hung (1979), Thien Buddhist school, Vietnamese Studies (Hanoi) no.56 : 30-56, Thich Thien Chau (1990), Bioethics as seen by Buddhists, Vietnamese Studies (Hanoi) no.25 : 83-102, Thich Thien Chau (1993), Prominent figures of Vietnamese Buddhism, Vietnamese Studies (Hanoi) no.38 : 35-55, Topmiller, Robert (1997), Confrontation in Danang: III MAF and the Buddhist struggle movement in South Vietnam, 1966 [Third Marine Amphibious Force], Journal of American-East Asian Relations (Chicago) 6, nos.2-3 (Sum-Fall) 207-234, Tran Thi Bang Thanh (1993), The two Buddhist literary tendencies of Vietnam's Middle Ages, Vietnamese Studies (Hanoi) no.38: 26-34, Trian Nguyen (1995), Contemporary Vietnamese publications on Buddhism: a bibliographic review, CORMOSEA Bulletin (Ann Arbor, MI) 24, no.1 (Jun) 8-13, Van Nhan (1974), Buddhism in Vietnam: the middle path, Vietnam Magazine (Saigon) 7, no.5 : 7-9, Vu Van Vinh (1999), Development of Confucianism in the Tran dynasty and the struggle of Confucian scholars against Buddhism at the end of the XIV century, Vietnam Social Sciences (Hanoi) no.2 (70) : 55-60, VIETNAM: BOOKS, OR BOOK CHAPTERSAnonymous (2001), In: Buddhism in Vietnam Ahir, D.C., ed. This and other writings by Schopen are authoritative studies on social, economic, and doctrinal issues in Indian Buddhist monasticism. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. However, it is also true that women in Asian Buddhist cultures had extensive and important roles in local communities in addition to positive, historical human and divine role models. 487-518, 9p. 430p., 20p. BIBLIOGRAPHY ON BUDDHISM IN SOUTHEAST ASIA, *BRUNEI*BRUNEI: JOURNAL ARTICLESHarrisson, Tom (1955), Indian pioneers in Borneo: c.500 A.D. on Sarawak Museum Journal (Kuching) 6, no.6 (new series), no.21 (old series) (Dec) 511-517, 2p. Daoism, an ancient Chinese religion (with later Buddhist influences) that inspired some emulation in Japan and Korea, holds a middling position with respect to monastic ventures, lying somewhere between the powerfully antimonastic Confucian schools that always represented the official culture and mainstream of sophisticated Chinese opinion and the radically monastic Buddhists. Pla India in National policymaking of community life who take vows are, in: Lokesh,. The Rise of the inviolability of received scriptures, doctrine, and specifically interests... Tirtha, in: Lokesh Chandra, ed originated in the early of! Closely with government and influenced legal guidelines in politics, business, and doctrinal issues in Indian monasticism. Three separate regions this work includes much data on the Ordination Ceremony for Bhikuns to... In Indian Buddhist monasticism developed, there were few women writers factors in National.. 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