1v. Fully developed Buddhist monasticism likely did not originate during the historical Buddha's lifetime. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. Munster: Lit, 1994. While there were obviously developments of major significance resulting in schisms in the community and the development of historical sects, little of the data in the accounts of the early Buddhist conventions and institutions can be confirmed. Fruits of inspiration: studies in honour of Prof. J.G. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. Von Hinuber, Oskar. Most online reference entries and articles do not have page numbers. New Delhi: S. Chand, 1983. New York, Sheed and Ward Hamilton & Hamilton Asia DS557.A6 G4513, Tai, Hue-tam Ho (1988), Perfect world and perfect time: Maitreya in Vietnam, In: Sponberg, Alan; Hardacre, Helen, eds. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. The status of women varied, depending on specific cultural contexts, economies, and historical periods. 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. It is plausible that the faithful would hold a meeting after the death of Buddha to formalize the doctrines and the ethical rules and to eulogize the late Buddha. It is certain, however, that Buddhism reached these areas by the early centuries of the 1st millennium ce. //]]>. Vegetarianism et saintete dans le bouddhisme du Threavada: pour une lecture des sources anciennes a la lumiere de la realite contemporaine [English and Spanish summaries] [French] Archives de sciences sociales des religions. Honolulu: University of Hawaii Press, 1994. 2v. The transformative power of cloth in Southeast Asia. (Bibliotheca Indo-Buddhica Series no.207) 68-80 Hamilton Asia BQ408 .B83 2001, Bautze-Picron, Claudine (2003), The Buddhist murals of Pagan : timeless vistas of the cosmos / with photography by Joachim K. Bautze. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Hamilton Asia DS1 .A47344Asian folklore studies Hamilton Asia GR1 .A88Asian Music (New York) Hamilton Asia ML1 .A75Asian Profile (Hong Kong) Hamilton Asia DS1 .A4746Asien (Hamburg), Hamilton Asia DS1 .A727Bijdragen Tot de Taal-, Land- en Volkenkunde (Leiden) Hamilton Asia DS611 .B5Buddhist studies Hamilton Asia BQ2 .B82Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) Hamilton Asia PJ4 .H3Canberra anthropology Hamilton Pacific GN1 .C36Ching feng Hamilton Asia BR1280 .C35Comparative Studies in Society and History (New York), Hamilton Main H1 .C73Contributions to Indian Sociology (Delhi) Hamilton Asia HN681 .C62Contributions to Asian Studies (Leiden) (formerly Journal of developing societies) Hamilton Asia DS1 .C58CORMOSEA Bulletin (Ann Arbor, MI) Hamilton ASia Z688 .A8 S68Crossroads (DeKalb, IL) Hamilton Asia DS501 .C76Cultural survival Quarterly Hamilton Main GN357 .Q37Daedalus (Cambridge, MA) Hamilton Main AS36 .A48516Diogenes (Oxford, England)Hamilton Main AS4 .D5East and West (Rome) Hamilton Asia AP37 .E22East Asian Cultural Studies (Tokyo) Hamilton Asia DS1 .A86East Asia Journal of Theology (Singapore) Hamilton Asia BR1 .A84Ethnology (Pittsburgh, PA) Hamilton Main GN1 .E86Guardian (Rangoon) Hamilton Asia AP8 .G78History of Religions (Chicago) Hamilton Main BL1 .H5Impact (Manila), Hamilton Asia HN30 .I46India International Centre Quarterly (New Delhi) Hamilton Asia DS401 .I2746AIndian Journal of Gender Studies (New Delhi) Hamilton Asia HQ1075.5.I4 I53Indian Journal of Secularism (Mumbai) Hamilton Asia BL2747.8 .T68Indo-British Review (Madras) , Hamilton Asia AP8 .I43Indo-Iranian Journal (The Hague) Hamilton Main PK1 .I53IIAS [International Institute for Asian Studies] Yearbook (Leiden) Hamilton Asia Reference DS1 .I35 : 191-219Illustrated Weekly of India (Bombay)Hamilton Asia Folio AP8 .I25Indian Journal of Buddhist Studies (Varanasi) Hamilton Asia BQ1 .I53Indian and Foreign Review (New Delhi) Hamilton Asia D839 .I453Indonesia Circle (London) Hamilton Asia DS611 .I3946INSAF: The Journal of the Malaysian Bar (Kuala Lumpur)Hamilton Asia K9 .N67International Political Science Review Hamilton Main JA1.A1 I57Internationales Asienforum = International Quarterly for Asian Studies (Munchen) Hamilton Asia DS1 .I62Japanese Journal of ethnology Hamilton East GN1 .M55Journal of Asian Studies (Ann Arbor, MI) Hamilton Asia DS501 .J68Journal of Burma Studies (DeKalb, IL) Hamiton Asia DS527.9 .J68Journal of Social Research (Ranchi, India) , Hamilton Asia GN1 .J6Journal of the Asiatic Society (Calcutta) , Hamilton Asia AS472 .C2195Journal of the International Association of Buddhist Studies (Northfield, MN) Hamilton Asia BQ2 .I55AJournal for the Scientific Study of Religion Hamilton Main BL1 .J6Journal of Social Sciences = Warasan Sangkhomsat (Bangkok) Hamilton Asia H8.T3 W25Journal of Southeast Asian Studies (Singapore) Hamilton Asia DS501 .J652Journal of the Burma Research Society (Rangoon) Hamilton Asia Reference CD ROM 341Journal of the Department of Pali (Calcutta) Hamilton Asia BQ2 .J68Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeetha (Allahabad) Hamilton Asia PK1501 .G32Journal of the Siam Society (Bangkok) Hamilton Asia DS561 .S5Journal of the Straits Branch, Royal Asiatic Society (Singapore) Hamilton Asia AS492 .S621Jurnal Antropologi dan Sosiologi (Kuala Lumpur) Hamilton Asia DS591 .J47Mankind (New Delhi) Sinclair Main AP8 .M34Manusya: Journal of Humanities (Bangkok) Hamilton AsiaMaha Bodhi (Calcutta) Hamilton Asia BL1400 .M3Modern Asian Studies (London) Hamilton Asia DS1 .M58Muang Boran (Bangkok) Hamilton Asia DS568 .M82Myanmar Perspectives (Yangon) Hamilton Asia DS527 .M98Numen: International Review for the History of Religions (Leiden) Hamilton Main BL1 .N8Pacific Affairs (Vancouver, B.C.) 72-79 Hamilton Asia BZ 911210.61, Tan Teik Beng (1988) Beliefs and practices among Malaysian Chinese Buddhists, . In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. Singapore: Institute of Southeast Asian Studies, 1993. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. Delhi: Sri Satguru Publications, 2001. 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. The generic term for the Buddhist monastic order is the sangha; the terms denoting the order in all Buddhist countries are literal translations of the Indian word. (Contributions to Southeast Asian ethnography, no. 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. Royal support also brought the kings legitimacy and provided lay and monastic communities education, medical and hospice care, and religious services. The process of institutional development can be seen in recorded events. Commitment to, or at least proximity to, religious mysteries brought social and political status, and for this reason monks and nuns gained prestige and power in their support communities. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. 393p. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. According to the legend, this king was particularly aggressive in his conquest of the Indian subcontinent and subsequently converted to Buddhism. Rithisen : Khmer Buddhist Research Center, Hamilton Asia DS 554.8 .B826 1986, Keyes, Charles F. (1994), Communist revolution and the Buddhist past in Cambodia In: Keyes, Charles F.; Kendall, Laurel; Hardacre, Helen, eds. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 536p. (1975), Biographies in stone: the significance of changing perceptions of the Buddha image in Mainland Southeast Asia for the understanding of the individual's place in some Buddhist societies, In: Wang, Gungwu. 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. 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. Buddhism in South-east Asia : mainly based on epigraphic sources / Calcutta : Atisha Memorial Pub. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. By the late 13th century, the movement had spread to Thailand, where the Thai were gradually displacing the Mon as the dominant population. 363p. Tring, U.K.: Institute of Buddhist Studies,. Some monasteries lent money and land rights, receiving interest income and payment in kind. 1999 1-10 Hamilton Asia DS528.5 .M93 1999, Anonymous (1998), International Theravada Buddhist Missionary University, Yangon, the Union of Myanmar : inauguration ceremony, 9 December 1998 souvenir, a commemorative publication, [Rangoon] : Ministry of Religious Affairs Hamilton Asia Folio BQ20 .I584 1998, Appleton, George (1943), Buddhism in Burma [London, Calcutta, etc.] 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. (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. 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. 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. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. (1990), Art history and central Javanese Buddhism--c. 800-c.1000 A.D.: In: Kuppuram, G.; Kumudamani, K., eds. (Sata-pitaka series, 364.) Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. 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. 414p. 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. When Daoist settlements were cenobitic or celibate, these features were indeed incidental to Daoism, which defies and rejects rules of any corporate kind. Sacred biography in the Buddhist traditions of South and Southeast Asia. 808-956-7214 (Reference) 318p. Bones, Stones, and Buddhist Monks: Collected Papers on the Archeology, Epigraphy, and Texts of Monastic Buddhism in India. The new residences soon increased in size, quantity, and quality, thanks in part to continuing donations of buildings and land by the lay populations and political authorities. Buddhist Forum 1 (1990): 4185. Despite the etymology, the majority of Buddhist monastics, Parsis RELIGION AS A PERCENTAGE OF WORLD POPULATION: 0.1 percent In Religion, Law, and Tradition: Comparative Studies in Religious Law, edited by Andrew Huxley, pp. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). Delhi: B.R. 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. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. Yukio Hayashi (1994). The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. 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. *After Buddhism was introduced in 3rd BCE, Buddhism became the . During the struggle between North and South Vietnam in the 1960s and early 70s, many Buddhists worked to achieve peace and reconciliation, though they met with little success; to protest the South Vietnamese regime of Ngo Dinh Diem, some Buddhist monks turned to self-immolation. This accounts for the fact that the Udasi is now respected as equal to the most prestigious and ancient Hindu orders. In Tibet, for example, where there was no lineage for full ordination, there were nonetheless many nunneries. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. 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