The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. Most online reference entries and articles do not have page numbers. 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.) "Buddhist Case Law on Theft: The Vintavatthu on the Second Prjika." 1.3 Political structures in Southern India *Sinhala Dynasties. 106-120 Hamilton Asia DS523.3 .D953 2000, CAMBODIA: JOURNAL ARTICLESAng, Choulean (1988), The place of animism within popular Buddhism in Cambodia: the example of the monastery, Asian Folklore Studies (Nagoya) 47, no.1: 35-41, Bertrand, Didier (1997), Religious practices of Vietnamese in Cambodia and inter-ethnic relations, Asian Migrant (Manila) 10, no.3 (Jul-Sep) 90-93. These controversies and resolutions were sometimes recorded in detail and sometimes not, with the result that there is a huge body of often fragmented information about early Buddhist monasticism recorded and transmitted out of its original contexts. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. Fruits of inspiration: studies in honour of Prof. J.G. House, 1992 427 p., 13 leaves of plates At head of title: National Centre for Social Sciences of Vietnam, Institute of Philosophy, Hamilton Asia BQ492 .L5313 1992, Minh, Chi; Ha, Van Tan; Nguyen, Tai Thu (1993), Buddhism in Vietnam: from its origins to the 19th century, Hanoi: The Gioi Publishers, 1993 Hamilton Asia BQ492 .M66 1993, Nguy~n Long Thnh Nam (2003), Hoa Hao Buddhism in the course of Vietnam's history; abridged translation by Sergei Blagov, New York : Nova Science Publishers Hamilton Asia BQ9800.P452 N49 2003, Nhat Hanh, Thich (1992), The diamond that cuts through illusion: commentaries on the Praj naparamita Diamond Sutra, Berkeley, Calif.: Parallax Press, 115 p. Hamilton Asia BQ1997 .N4413 1992, Nhat Hanh, Thich (1993), Love in action: writings on nonviolent social change, Berkeley, Calif.: Parallax Press, 1993 154 p., Hamilton Asia, BQ4570.S6 N47 1993, Phan Cu De (1999) Religion, philosophy and literature in Vietnam, In: Mallari-Hall, Luisa J.; Tope, Lily Rose R., eds. Barabudur: history and significance of a Buddhist monument. 366p. (Berkeley Buddhist studies series, 2.) 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. The world of Buddhism: Buddhist monks and nuns in society and culture. Yangon: Universities Historical Research Centre, 1996. Yangon: Universities Historical Research Centre, 1996. (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. Developments during the Tang dynasty (618907), Tibet, Mongolia, and the Himalayan kingdoms, The Buddha: divinization and multiplicity, Sa-skya-pa, Bka-brgyud-pa, and related schools, Mythic figures in the Three Worlds cosmology. Fruits of inspiration: studies in honour of Prof. J.G. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. Kuala Lumpur: Oxford University Press, 1997. 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. Oxford, 1991. Groningen, Netherlands: Egbert Forsten, 2001. 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. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. Heritage, tourism and local communities. Reports since the late 1980s indicated signs of vitality despite serious government limitations on Buddhist activities. In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. 120 pp 5-31, Hayami, Yoko (1992). Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. 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. 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 the late 12th and early 13th centuries, however, the Buddhist King Jayavarman VII built a new capital called Angkor Thom that was dominated by both Mahayana and Vajrayana monuments, which represent one of the high points of Buddhist architecture. Permanent endowments of land and tax rights; endowments of properties with guaranteed long-term agricultural, pastoral, or other income; rights to impose corve; and constant donations from the lay communities made some monks and monasteries extremely wealthy. Ottawa: University of Ottawa Press, 1981. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. The first was the stupa, a significant object in Buddhist art and architecture. According to Buddhist doctrine, to be rid of the bonds of habitual thought and behavior is a happy and pleasing thing; monastic life is not supposed to be oppressive or restrictive. Penang: Aliran Kesdaran Negara, Aliran, 1991. 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. The transmission of Buddhism and Hinduism to Southeast Asia can thus be regarded as the spread of the religious symbols of the more-advanced Austroasiatic peoples to other Austroasiatic groups sharing some of the same basic religious presuppositions and traditions. Encyclopedias almanacs transcripts and maps. After Buddha's death in the fourth century bce, his disciples held a meeting at Rjagha, which is historically regarded as the First Council. (1941), Sri Vijaya, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 40, no.2 : 239-313, O'Brien, K.P. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. Monasticism, and its special relationship with political authority, was present in all of its support cultures. Buddhism was also introduced at about this time in Sumatra, and by the 7th century the king of Srivijaya on the island of Sumatra was a Buddhist. Phnom Penh: The Buddhist Institute, 1998. (Berkeley Buddhist studies series, 2.) Even though monks and monasteries were outside of temporal society and did not recognize conventional social and political authority structures, relationships between monasteries and governments were often symbiotic. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. Honolulu, 1997. 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. Three surviving Vinaya traditions today govern monastic life in different regions and lineages- the Theravada in Southeast Asia and Sri Lanka, the Dharmaguptaka in East Asia, and the Mulasarvastivada in Tibet and the Himalayan region. On the contrary, the cultures that arose in these three vast areas might better be thought of as alternative developments that occurred within a greater Austroasiatic civilization, sometimes called the Asia of the monsoons. //
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