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. (1975), A metal mould for the manufacture of clay Buddhist Votive stupas, Journal of the Malaysian Branch, Royal Asiatic Society (Singapore) 48, pt.2 ( 1975) 60-63 + 3 plates, Royo-Iyer, Alessandra Lopez y (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov 1991) 3-23, Sarkar, Himansu Bhusan (1977-78) The philosophical matrix and content of the Vajrayana system as practised by the Sailendra-rulers of Central Java (c. 775-856 A.D.): a search for its origin (a literary and inscriptional approach), Annals of the Bhandarkar Oriental Research Institute (Pune, India) 58-59 : 921-938, Snellgrove, David L. (1996) Borobudar: stupa or mandala?, East and West (Rome) 46, nos.3-4 (Dec 1996) 477-483, Sundberg, Jeffrey Roger (2003), A Buddhist mantra recovered from the Ratu Baka plateau: a preliminary study of its implications for Sailendra-era Java, Bijdragen Tot de Taal-, Land- en Volkenkunde (Leiden) 159, no.1 : 163-188, Woodward, Hiram W., Jr. (1981), Borobudur and the mirrorlike mind, Archaeology (New York) 34, no.6 (Nov-Dec 1981) 40-47, INDONESIA: BOOKS OR BOOK CHAPTERSBernet Kempers, A.J. The Daoist settlements of sages, in forests and mountain glades as well as in the cities, are, at best, analogous to the eremitic type of proto-monasticism. London, 2002. Ottawa: University of Ottawa Press, 1981. *Sri Lanka was not ruled as a unified island. (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. Thus, whereas women's monasticism was not preserved in Tibet according to ancient Indian models, there were still vibrant women's communities throughout Tibetan history. Monasteries often accumulated so much influence that they threatened the integrity and credibility of lay governments and were thus a threat to established lay political authority. 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. Self and biography: essays on the individual and society in Asia. Horner, Isaline B., trans. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. There were successes for Buddhist women, including women's ordination lineages. Lieberman, Victor B. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. Delhi, 1981. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. In the 20th century reform and modernization became more diversified and affected virtually all segments of the Thai Buddhist community. India was experiencing new growth and had close contacts with Persia and Bactria, Central Asia, and locales even further. "How Buddhist Is Theravda Buddhist Law? "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." Yukio Hayashi (1994). Buddhism has no central authority, and many different varieties of practice and philosophy have developed over its history. A description of lay and monastic law in Tibet. Some monks continued the practice of strictly renunciative solitary retreats in sometimes remote areas, affirming the ancient eremitic roots of Buddhism, while others, often from the same monastery, were concerned with active monastery affairs, community academic studies, and ritual practicesa cenobitic lifestyle. Chinese monasteries interacted closely with government and influenced legal guidelines in politics, business, and lay life. In South and Southeast Asia, Buddhist monks were and still are teachers to the peoplenot only in religious matters but also in the realm of basic educationparticularly in Myanmar. 1990 v.2, 539-542, Hamilton Asia DS423 .R47 1990, Suryadinata, Leo (1998) State and minority religions in contemporary Indonesia: recent government policy towards Confucianism, Tridharma and Buddhism / In Tsuneo Ayabe (ed) Nation-state, identity, and religion in Southeast Asia / Singapore : Singapore Society of Asian Studies Hamilton Asia BL65 .S8 N368 1998, Taylor, James (1998), The changing politico-religious landscape in modernizing Thailand : Buddhist monasticism, the state, and emergent religious hybridities, In Oh Myung-Seok, Kim Hyung-Jun (eds.) In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. 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. New York : St. Martin's Press Hamilton Asia BQ554 .S65 1977b, Smith, Bardwell L. (1978) Religion and legitimation of power in Thailand, Laos, and Burma /, editor Chambersburg, PA : ANIMA Books, Hamilton Asia BQ554 .R44, Sukumar Sengupta (1994). In India monasticism survived and grew with local political support, especially under the Mauryan king Aoka (c. 269236 bce). Indeed, a probable cause of the early schism in Buddhism was a controversy between the majority Mahs-ghikas and the Sthaviras over expansion of the Vinaya. 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. Honolulu: Center for Southeast Asian Studies, University of Hawaii at Manoa, 2000. 566p. 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. 608p. 178-186 Hamilton BQ4012 .P73, Bechert, Heinz (1978), German studies of Buddhism in Southeast Asia In: Cultures in encounter: Germany and the Southeast Asian nations: a documentation of the ASEAN Cultural Week, Tubingen, Summer 1977. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 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 division of India into small kingdoms in the Pla era (6501250), Buddhist monasteries consolidated into larger monastic institutions because of a lack of pan-Indian institutionalized support structures and because of the destruction of major Gupta monastic centers by invading armies. Munster: Lit, 1994. 253p. In this respect, Buddhism practices changed on some aspects. 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. 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. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. Holt, John Clifford. Such lavish support brought merit to the wealthy and royal classes. 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. (Bibliotheca Indo-Buddhica Series no.207) 87-90 Hamilton Asia BQ408 .B83 2001, Cohen, Paul T.(2000), Lue across borders: pilgrimage and the Muang Sing reliquary in northern Laos, In: Evans, Grant; Hutton, Chris; Kuah, Khun Eng, eds. Buddhist authorities were soon faced with the problems of retreat conduct, and they needed an effective method to propagate the teachings during the retreat time, when monks and nuns did not wander. The northern part of what is now Vietnam had been conquered by the Chinese empire in 111 bce and remained under Chinese rule until 939 ce. Therefore, its best to use Encyclopedia.com citations as a starting point before checking the style against your school or publications requirements and the most-recent information available at these sites: http://www.chicagomanualofstyle.org/tools_citationguide.html. Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. Taylor, James (1998), The changing politico-religious landscape in modernizing Thailand : Buddhist monasticism, the state, and emergent religious hybridities, In Oh Myung-Seok, Kim Hyung-Jun (eds.) r/Buddhism I love that in the vastness of the cosmos, with the likelihood it is teeming with countless varieties of life forms, that Buddhism is not any less believable. The preeminence of Theravada Buddhism continued throughout the area during the remainder of the premodern period. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. Barabudur: history and significance of a Buddhist monument. Singapore: Institute of Southeast Asian Studies, 1993. (Berkeley Buddhist studies series, 2.) In the Mahayana tradition, the emphasis is less on nirvana and more on knowledge or wisdom, the mastery of which constitutes awakening. 487-518, 9p. 366p. Royal and wealthy lay political support is evident throughout Buddhist history. Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. Pick a style below, and copy the text for your bibliography. Groningen, Netherlands: Egbert Forsten, 2001. 32(1):139-41. 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