Two late 20th-century Buddhist groups, Santi Asoke (founded 1975) and Dhammakaya, are especially interesting. Furthermore, images of the Dpankara Buddha were found in diverse sites in eastern Java, some of these elements belong to the Indian Amaravati and Gupta Schools of Art. Within these growing trade route networks, Buddhism started its development from the Indian Subcontinent, and reached other regions along the Silk Roads. The five points, which may have been issues of the Third Council, clearly involve points of doctrine, including the status of an enlightened being (arhat ), but their importance and any significant outcomes are unclear. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. This accounts for the fact that the Udasi is now respected as equal to the most prestigious and ancient Hindu orders. Ottawa: University of Ottawa Press, 1981. As an example, initially 4 categories of items were permitted to be given as alms, but by the 2nd and 3rd centuries BC, 10 more categories were added to the list. 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,. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). Southeast Asia: women, changing social structure and cultural continuity. 3, pp. "Buddhist Case Law on Theft: The Vintavatthu on the Second Prjika." 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. 188p. Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. Buddhist monks, however, were at least as important in this respect. 277p. Buddhism in South-East Asia: a cultural survey. Taung Goe (2000), The dagun-pole, mark of a peaceful sanctuary, Myanmar Perspectives (Yangon) , 5, no.2, 31-32, Tekkatho Tin Kha (2000), A novitiation ceremony that involves 1,000 local youths, Guardian (Rangoon) , 47, no.1 (Jan), 9-11, Thabye Khin (1999), The Jivitadana Sangha Hospital, Myanmar Perspectives (Yangon) , 4, no.2, 24-28, Than Tun (1978), History of Buddhism in Burma A.D. 1000-1300 , Journal of the Burma Research Society (Rangoon) , 61 (Dec), 1-264, Thanlyin Myint Aye (1993), A pilgrimmage to Thamanya, Guardian (Rangoon) , 40, no.7 (Jul), 32-33, Thaw Kaung (1999), Offering of Thin-bok Swoon, a Rakhine Buddhist festival, Myanmar Perspectives (Yangon) , 4, no.2, 36-39, Tin Maung; Muang Than (1988), The sangha and sasana in socialist Burma, Sojourn: Social Issues in Southeast Asia (Singapore) , 3, no.1 (Feb) , 26-61, Than. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. The Shailendra dynasty, which ruled over the Malay Peninsula and a large section of Indonesia from the 7th century to the 9th century, promoted the Mahayana and Tantric forms of Buddhism. 178-198 Hamilton Asia BQ352 .B83, Fontein, Jan (2001), The sarira of Borobudur, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. There appears to be a high degree of monastic involvement with lay society, and the provision of special amenities for monks who prefer a strictly contemplative life, as in Sri Lanka and Thailand, has been well defined in practice. 566p. (2001) Buddhism in . 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. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Munster: Lit, 1994. Sikhism, founded by the Punjabi reformer Nanak, was the least sympathetic of all indigenous Indian religions to monastic inspirations. Quezon City: Department of English and Comparative Literature, University of Philippines, 1999. Buddhists believe that the best way to follow the path to enlightenment is to live a disciplined lifestyle, one conducive to generating awareness of one's mental states and the causally produced nature of all elements of existence. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. The recitation of the threefold refuge formula that makes a person a Buddhist, either lay or monastic, enacts a pledge of taking refuge in the Buddha, the dharma (teaching), and the sangha; most commentaries imply that the three elements are equally important. 2v. Building peace in the minds of men and women Expansion of Buddhism into Southeast Asia 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. 1998 v.2, 113-127 Hamilton Asia DS523 .E89 1994, Lobo, Wibke (1997), The figure of Hevajra and Tantric Buddhism In: Jessup, Helen Ibbitson; Zephir, Thierry, eds. 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. 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. What Is the Most Widely Practiced Religion in the World. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. They usually lack a body of rules and conventions that would be recognized or accepted by a wider Hindu-Buddhist-Jain consensus. Yangon: Universities Historical Research Centre, 1996. Monasteries were given land, buildings, novice sponsorship, and donations by political authorities and wealthy businesspersons as a matter of routine. The early councils and schisms were followed by modifications in later times and other places. 345p. In Myanmar and Thailand, despite the presence of Hindu, Mahayana, and Vajrayana elements, the more-conservative Hinayana forms of Buddhism were especially prominent throughout the 1st millennium ce. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. Kingdoms in the southeast coast of the Indian Subcontinent had established trade, cultural and political relations with Southeast Asian kingdoms in Burma, Bhutan, Sri Lanka,Thailand, Indonesia, Malay Peninsula . Chinese beliefs and practices in Southeast Asia: studies on the Chinese religion in Malaysia, Singapore and Indonesia. 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. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. 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. Delhi: Sri Satguru Publications, 2001. As a result, monasteries grew in number and in strength in India, in the far northwest as far as the Greek colonies, to the north in the Himalayas, and in Southeast Asia. Throughout the 20th century, British colonial policy . Holt, John Clifford. Rules concerning distance from lay settlements, for example, had to be interpreted and implemented differently depending on whether tropical, moderate, or (as in the case of Tibet and Mongolia) subarctic climatic conditions prevailed. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. Buddhism: a modern perspective. 330p. Delhi: Sundeep Prakashan, 1990. Southeast Asia was in the Indian sphere of cultural influence from 290 BCE to the 15th century CE, when Hindu-Buddhist influences were incorporated into local political systems. 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.) 165-183 Hamilton Asia BL1950.A785 C445 1993, Mohamed Yusoff Ismail (1993) Buddhism and ethnicity : social organization of a Buddhist temple in Kelantan / Singapore : ISEAS, Hamilton Asia BQ549.K35 M69 1993, Nagata, Judith (1995), Limits to the indigenisation of Buddhism in Malaysia, with a focus on the religious community in Penang, In: Rokiah Talib; Tan, Chee-Beng, eds. In spite of the injunctions against individual monks owning money, the monastic literature allows the collective ownership of donated and community wealth. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. According to Buddhist tradition, the order of monks and nuns was founded by Gautama Buddha during his lifetime between the fifth and fourth centuries BCE when he accepted a group of fellow renunciants as his followers. Gottingen: Vandenhoeck & Ruprecht, 1978. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. 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). Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. Where China meets Southeast Asia: social & cultural change in the border regions. 252p. The arrival of the Western powers in the 19th century brought important changes. 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. Davidson, Ronald M. Indian Esoteric Buddhism: a social History of the Burmese revolution wealth... Prestigious and ancient Hindu orders the first meeting on the wealth and circumstances of their support communities by Punjabi! 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