Moreover, wooden images of the Buddha dating from between the 2, 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. 115-144 Hamilton Asia DS 527.9 .C66 1995, Fraser-Lu, Sylvia (2001), Splendour in wood : the Buddhist monasteries of Burma / Trumbull, CT : Weatherhill, Hamilton Asia NA6012 .F73 2001, Galloway, Charlotte (1999), Changing times--changing visions: the evolution of the Buddha image in Myanmar, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. With annotations. Tring, U.K.: Institute of Buddhist Studies,. Pick a style below, and copy the text for your bibliography. 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. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. Such lavish support brought merit to the wealthy and royal classes. "How Buddhist Is Theravda Buddhist Law? Honolulu: Center for Southeast Asian Studies, University of Hawaii at Manoa, 2000. The chapter also explores that the pre-fifth century networks continued to have significant impact on the . During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. Texts and contexts: interactions between literature and culture in Southeast Asia. Buddhist behavioral codes and the modern world: an international symposium. 252p. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. 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. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. //. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. ; New York: Cambridge UP, 1988. 995p. Religious movements and religions have had an important role on the history of the Silk Roads. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. 1.3 Political structures in Southern India *Sinhala Dynasties. (1990), The Chinese Confucian and the Chinese Buddhist in British Burma, 1881-1947 Journal of Southeast Asian Studies (Singapore) 21, no.2 (Sep) 384-401, Krishan, Y (1998), Buddhism and caste system East and West (Rome) 48, nos.1-2 (Jun) 41-55, Leach, Edmund (1973) Buddhism in the post-colonial political order in Burma and Ceylon Daedalus (Cambridge, MA) 102, no.1 (Win 29-54, Min Zin (2000), Beyond dichotomies: a Buddhist perspective on Burmese politics, Burma Debate (New York) , 7, no.3 (Fall, 2000), 14-17, U Myat Saw (1978), Sangha and the threefold Buddhist practice, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul, 189-192, Myo Htin Kyaw (1985), The Burmese traditional enshrinement ceremony Forward (Rangoon) , 23, no.4, 31-35, Nandisena (1978), Oh come and see, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul,), 193-196, Elizabeth K Nottingham (1972), Buddhist meditation in Burma, Maha Bodhi (Calcutta) , 80, no.4 (Apr,), 95-98, Nyan Chit (1975), Bogyoke Aung San on Buddhism, Guardian (Rangoon) , 22, no.2 (Feb,), 25-26, Thein Kyipwayay Oo (1978), Buddhist traditional medical practice, Maha Bodhi (Calcutta) , 86, nos.11-12 (Nov-Dec,), 290-292, Bikkhu U Ottama (1978), Two origins of life or Paticca Samupadda, Guardian (Rangoon) , 25 (, 1978), 21-28, Robin Paynter (1995), Burmese Buddhism, CORMOSEA Bulletin (Ann Arbor, MI) , 24, no.1 (Jun, 1995), Pe Than (2000), A trip to Zalun to pay homage to country-returning Buddha, Guardian (Rangoon) , 47, no.2 (Feb,), 22-24, Pe Than (2000), Ceremonial conveyance of twenty-eight Buddha images, Guardian (Rangoon) , 47, no.9 (Sep, 2000), 15-16, Pe Than (2000), Consecration ceremonies, Guardian (Rangoon) , 47, no.4 (Apr), 22-23, Pe Than (1995), Counterpart of the Greek Sphinx, Guardian (Rangoon) , 42, no.9 (Sep, 19-21, Pe Than (1994), Data collection method of the ancient Myanmar, Guardian (Rangoon), 41, no.10 (Oct), 13-14, Pe Than (1995), Divine cure, Guardian (Rangoon) , 42, no.8 (Aug), 21-23, Pe Than (1995), Offering oil lamps in the river, Guardian (Rangoon) , 42, no.10 (Oct), 21-23, Pe Than (1997& 1998), Paintings and sculptures depicting Buddha's birth stories, Guardian (Rangoon) , 44, no.12 (Dec) 15-17 to 45, no.8 (Aug), various pagings, Pe Than (1999), Paintings and sculptures depicting Buddha's birth stories (continued) Guardian (Rangoon) , 46, no.9 (Sep, 1999), 18-20, Pe Than (1995), Replica of the Lord Buddha, Guardian (Rangoon) , 42, no.5 (May) 30-31; no.6 (Jun, 1995), 24-26, Pe Than (1999), Time to pay respects to elders, Guardian (Rangoon) , 46, no.10 (Oct), 16-18, Pfanner, David E. and Jasper C. Ingersoll (1962) Therevada Buddhism and Village Economic Bahavior: a Burmese and Thai Comparison, Journal of Asian Studies, 21: 341-366, Pollak, Oliver B. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. The chief object of Daoism, however, is not redemption or salvation, at least as those goals are interpreted in other scripturally based religions. (Berkeley Buddhist studies series, 2.) 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. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. ." 165-180 Hamilton Asia NX577 .A78 1991, Lancaster, Lewis R. (1982), Literary sources for a study of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. 363p. by Trevor O. Ling. 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. *System of government: monarch with absolute power; supported by officials and ministers; succession was hereditary. 393p. 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. Sikhism, founded by the Punjabi reformer Nanak, was the least sympathetic of all indigenous Indian religions to monastic inspirations. The number of vows nuns must keep is larger than that for men, and there are specific rules that establish the subordinate status of nuns. The world's religions. 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. Richmond, Surrey, England: Curzon Press, 2001. of Buddhist Studies, University of Delhi, Hamilton Asia BQ7160 .T49 1995, Schecter, Jerrold L. (1967), The new face of Buddha; Buddhism and political power in southeast Asia New York, Coward-McCann Hamilton & Hamilton Asia BL1459.S7 S3, Somboon Suksamran (1993) Buddhism, political authority, and legitimacy in Thailand and Cambodia, In: Ling, Trevor, ed. Notably thanks to the Buddhist concept of Dna (generosity), which encouraged receiving contributions from the merchants and other actors of trade along the Silk Roads. However, the country has never officially recognized the monastic ordination of women, and bhikkhunis do not generally enjoy the same level of societal acceptance as their male counterparts. 3, pp. Singapore: Institute of Southeast Asian Studies, 1993. Therefore, that information is unavailable for most Encyclopedia.com content. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. Longmans, Green & co., ltd Hamilton BL1445.B95 A6, Aye Kyaw, U (1994), Religion and family law in Burma, In: Gartner, Uta; Lorenz, Jens, eds. In return, monks provided spiritual guidance to the devotees for material gifts. Although varying in scope and intensity across the region's defective democracies and military or one-party dominated regimes, significant and worrying developments related to surveillance, data collection, censorship, misinformation, and harassment can be Heritage, tourism and local communities. Hamilton Asia BL2050 .R43 1998, Hayashi, Yukio (2000), Spells and boundaries in regional context: 'wisa' and 'thamma' among the Thai-Lao in Northeast Thailand, In: Hayashi, Yukio; Yang, Guangyuan, eds. (Bibliotheca Indo-Buddhica Series no.207) 2001 120-126 Hamilton Asia BQ408 .B83. Similarly, solitary or group pilgrimage to sacred sites, for example, was an accepted practice for Buddhist monks, as long as the monks stayed within the ethical and behavioral parameters. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. 30-42 Hamilton Asia DS 527.9 .C66 1995, Okudaira Ryuji (1989), Note on the Burmese Dhammathats or law texts and Buddhist polity in Burma / In Yoshihiro Tsubouchi (ed) The formation of urban civilization in Southeast Asia / Kyoto : Center for Southeast Asian Studies, Kyoto University, Hamilton Asia HT147.A785 F67 1989, 'On` So` (1972), Historical sites in Burma [Rangoon] Ministry of Union Culture, Govt. Cao Dai survives at its monastery-fortress headquarters at Tay Ninh northwest of Ho Chi Minh City. 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. As time went on, Buddhist monasticism was fully integrated into societies in Southeast Asia and in Tang and, especially, Song China. Starting shortly after the. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. In the Malay Peninsula and Indonesia, as in India, Buddhism gradually lost its hold during the first half of the 2nd millennium ce. Buddhism in South-East Asia: a cultural survey. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. 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. 47-83 Hamilton Asia DS338 .F78 2001, Ensink, Jacob (1978), Siva-Buddhism in Java and Bali, In: Bechert, Heinz, ed. By the late 13th century, the movement had spread to Thailand, where the Thai were gradually displacing the Mon as the dominant population. 566p. 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. (Sata-pitaka series, 364.) 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. (1988), The Saya San rebellion (1930-1932): Buddhism, anti-colonialism and nationalism in Burma, Indo-British Review (Madras) , 15, no.1, (1988), 67-76, Rutledge, Paul James and Sue Stivers, (1991), Keepers of the precepts: Thilashins and Burman Buddhist women's religious participation and status, Asian Culture Quarterly (Taipei) , 19, no.3 19-29, Sadler, A.W (1970), Pagoda and monastery: reflections on the social morphology of Burmese Buddhism, Journal of Asian and African Studies (Leiden) , 5, no.4 (Oct,), 282-292, Sao Saimong (1980), The Phaungtaw-u Festival, Journal of the Siam Society (Bangkok) , 68, pt.2 (Jul), 70-81, San Lwin (1996), Kahson: the month for pouring water on the Bo tree, Myanmar Perspectives (Yangon) , 3, no.6, 46-48, San Shwe Bu (1919), The story of Mahamuni, Journal of the Siam Society (Bangkok) , 13, pt.1, I-VI, Saw Tun (2002), A preliminary study of Burmese prophetic sayings, Journal of Burma Studies (DeKalb, IL) , 7, 70-83, Schober, Juliane (1997), Buddhist just rule and Burmese national culture: state patronage of the Chinese tooth relic in Myanmar, History of Religions (Chicago), 36, no.3 (Feb), 218-243, Schober, Juliane (1988), The path to buddhahood: the spiritual mission and social organization of mysticism in contemporary Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall), 13-30, Schober, Juliane (2001), Venerating the Buddha's remains in Burma: from solitary practice to the cultural hegemony of communities, Journal of Burma Studies (DeKalb, IL) , 6, 111-139, Sein Tu (1998), Traditional Myanmar attitudes towards learning, Myanmar Perspectives (Yangon) , 3, no.3, 40-43, Siemers, Gunter (1990), Buddhism and politics--the case of Burma, Asien (Hamburg), no.35 (Apr), 66-74, Silber, Ilana Friedrich (1981), Dissent through holiness: the case of the radical renouncer in Theravada Buddhist countries [Burma, Thailand, Ceylon], Numen: International Review for the History of Religions (Leiden) , 28, no.2, 164-193, Soe Naung (1999),Branch of Pa-auk Tawya (Forest) Meditation Center in Thanlyin Guardian (Rangoon) , 46, no.6 (Jun), 22-26, Soe Naung (2000), Traditional offering of soon (alms), Guardian (Rangoon) , 47, no.5 (May,), 22-23, Stadtner, Donald M. 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