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). 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. In many countries, moreover, women's ordination lineages did not survive. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. 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. These forms of Hinayana were later combined with Mahayana aspects that came through this same route from India, with the Mahayana eventually becoming the dominant form of Buddhism in China and most of Central Asia. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." Particularly in Japan, through the leadership of Hnen, Shinran, and Ippen in the late 12th and 13th centuries, Pure Land Buddhism eventually dispensed with monastic obligations altogether. (Berkeley Buddhist studies series, 2.) (Berkeley Buddhist studies series, 2.) Historically, Mahyna Buddhism had a prominent position in this region, but in modern times most countries follow the Theravda tradition. The Southeast Asian kingdom has some 40,000 Buddhist temples and almost 300,000 monks. 154-170 Hamilton Asia BQ4690.M3 M34 1988, Thien Tam, Thich (1991), Buddhism of wisdom and faith: Pure Land principles and practice, : Sepulveda, Calif.: International Buddhist Monastic Institute, 1991 340 p. Hamilton Asia, BQ8515.6 .T5 1991, Topmiller, Robert J. of plates. | Find, read . (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. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. Hamilton Main BL60 .A7Arts of Asia (Hong Kong) Hamilton Main N 8 .A772Asia (New York) ,Hamilton Asia DS1 .A4712Asia Journal of Theology (Singapore) Hamilton Asia BR1 .E27Asia Quarterly (Brussels) Hamilton Asia DS1 .A464Asian culture quarterly. History of Indian Buddhism: From the Origins to the aka Era. The Vinaya monastic literature records that early monks and nuns wandered from place to place, even through the rainy season. 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. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. 808-956-7203 (Circulation), Library Digital Collections Disclaimer and Copyright information, https://guides.library.manoa.hawaii.edu/sea, The House and the World: Architecture of Asia, equal opportunity/affirmative action institution. 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. With annotations. Munster: Lit, 1994. 1v. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. It demonstrates the reasons and methods of the initial spread of the doctrine within South Asia and from South Asia to Han and post-Han China. 220p. After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). 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. A dated but useful reference for the history of the Buddhist order. 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. Through all of its manifestations it adapted to local cultures and environments and at the same time preserved its basic doctrinal message and its moderate ascetic lifestyle. Honolulu : University of Hawai`i Press, Hamilton Asia DS556.8 .M387 2004, Minh Chi, et al. 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. 252p. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. Barabudur: history and significance of a Buddhist monument. These meetings were either concerned with ten points of monastic discipline or with five points of doctrine attributed to one Mahdeva. Buddhism, far more than in other monastic traditions of the worldwith the possible exception of Jainismattaches central importance to the order, in part because the Buddha began every one of his sermons with the address bhikkhave (O ye begging monks). 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. 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. 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. Sacred biography in the Buddhist traditions of South and Southeast Asia. Cao Dai propounded an eclectic theology, with a pope and such heterogeneous patron saints as the 19th-century French novelist Victor Hugo, the World War II British prime minister Winston Churchill, and the Buddha. Direct involvement in lay legal matters on all social levels shows further that monasteries and lay political, social, economic, and legal institutions interacted closely in symbiotic relationships. During the Gupta dynasty (320580 ce), Buddhist monasticism was supported by the royal courts and by craft guilds. 2v. Two late 20th-century Buddhist groups, Santi Asoke (founded 1975) and Dhammakaya, are especially interesting. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. Barabudur: history and significance of a Buddhist monument. 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. 536p. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. (Sata-pitaka series, 364.) Its survival and prosperity often depended on local political authorities, and it did indeed survive and prosper. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. Kathmandu, Nepal. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. 120 pp 5-31, Hayami, Yoko (1992). The chief object of Daoism, however, is not redemption or salvation, at least as those goals are interpreted in other scripturally based religions. An equal opportunity/affirmative action institution. Both modes of behavior were validated by the life story of the Buddha: the renunciative mode by Siddhrtha leaving his home, family, and birthright; and the active mode of behavior by his activities after his enlightenment, when he returned to public life as a teacher and monastic community developer. 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. Munster: Lit, 1994. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. 253p. Buddhism, the first Indian religion to require large communal and monastic spaces, inspired three types of architecture. In Laos and Cambodia, both of which suffered an extended period of French rule followed by devastation during the Vietnam War and the violent imposition of communist rule, the Buddhist community has been severely crippled. (1918), The cannibal king in the 'Kedah Annals' Journal of the Straits Branch, Royal Asiatic Society (Singapore) 79 (Sep) 47-48, Cheu, Hock Tong (1995) ,Spiritual perspectives on the protection of the environment with special reference to Chinese Buddhist ethics [in Malaysia], Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 22 129-144, Farrer, R.J. (1933), A Buddhistic purification ceremony, Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 11, pt.2 (Dec) 261-263, Ismail, Mohamed Yusof (1987), Buddhism and ethnicity: the case of the Siamese Kelantan, Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.2 (Aug) 231-254, Ling, Trevor O. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. Washington, D.C.: National Gallery of Art, 1997. 308p. v.2, 299-303 Hamilton Asia DS528.5 .T74 1994, Pecenko, Primoz (1999), The Tikas on the four Nikayas and their Myanmar and Sinhala sources, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. The Buddhist heritage: papers delivered at the symposium of the same name convened at the School of Oriental and African Studies, University of London, November 1985. Buddhist behavioral codes and the modern world: an international symposium. The religious traditions of Asia. Yukio Hayashi (1994). 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