The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. Educational standards and facilities were not as developed as in men's monasteries, but women built and maintained strong traditions of meditation, ritual, and community solidarity. The first example of Buddhism's adaptability to its cultural environment is in India itself. Papers presented at the International Conference on Southeast Asian Literatures, University of the Philippines, Diliman, Quezon City, 19-21 May 1997. Sikhism, founded by the Punjabi reformer Nanak, was the least sympathetic of all indigenous Indian religions to monastic inspirations. 380p. New York: Thames and Hudson, 1995. Buddhism in South-East Asia: a cultural survey. Longmans, Green & co., ltd Hamilton BL1445.B95 A6, Aye Kyaw, U (1994), Religion and family law in Burma, In: Gartner, Uta; Lorenz, Jens, eds. 2v. 253p. By the 1100s C.E., Buddhism had declined mainly as a result of Muslim incursions. Inroads into Burma: a travellers' anthology. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. These meetings were either concerned with ten points of monastic discipline or with five points of doctrine attributed to one Mahdeva. ." In mainland Southeast Asia, which entertained intense contact with Sri Lanka, Theravada Buddhism was predominant and survived even after the arrival of Islam and Christianity in the region led to the conversion of the biggest part of maritime Southeast Asia. Delhi: Sundeep Prakashan, 1990. 2000 47-68 Hamilton Asia HQ1745.8 .O83 2000, Thompson, Ashley (1998), The ancestral cult in transition: reflections on spatial organization in Cambodia's early Theravada complex In: Klokke, Marijke J.; Bruijn, Thomas de, eds. Buddhism in Southeast Asia includes a variety of traditions of Buddhism including two main traditions: Mahyna Buddhism and Theravda Buddhism. Buddhism, the first Indian religion to require large communal and monastic spaces, inspired three types of architecture. What Is the Most Widely Practiced Religion in the World. His practices were based on the belief in the existence and attainability of a transcendent reality, enlightenment more profoundly real, powerful, and blissful than the world as experienced in a nonenlightened state. *System of government: monarch with absolute power; supported by officials and ministers; succession was hereditary. (Berkeley Buddhist studies series, 2.) Power in the periphery and socio-religious change among the Karen: from nineteenth century Burma to Thailand today [English summary] [Japanese] Japanese journal of ethnology. (2001) Buddhism in . 393p. During the Gupta dynasty (320580 ce), Buddhist monasticism was supported by the royal courts and by craft guilds. Classical civilisations of South East Asia: an anthology of articles published in the Bulletin of the School of Oriental and African Studies. There are many examples of religious authorities adjudicating lay disputes over civil and criminal law in addition to laws for monastic behavior. Von Hinuber, Oskar. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. Barabudur: history and significance of a Buddhist monument. Yangon: s.n., 1999. various pagings. 169-188 Hamilton Asia DS523.3 .D953 2000, Huxley, Andrew, ed (1996) Thai law, Buddhist law: essays on the legal history of Thailand, Laos and Burma Bangkok: White Orchid, 1996, Lafont, Pierre-Bernard (1982) Buddhism in contemporary Laos, In: Stuart-Fox, Martin, ed. 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. 304p. The galactic polities of Buddhist Southeast Asia . Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . Therefore, one would say that these installations were directly linked to the economic growth of these centres, where merchants and religious communities traded together buying goods, such as cloth or incense oil. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. 139-172 Hamilton Asia BQ6343.B67 B37, Woodward, Hiram W., Jr. (1982), Barabudur as a stupa,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Berkeley, CA: Asian Humanities Press, 1981. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. In one episode from the Pali Vinaya, translated by Isaline B. Horner in The Book of the Discipline, the parents of a young man named Upli were confused about how to educate, care for, and provide for the best interests of their beloved son: "By what means could Upli, after our demise, live at ease and not be in want?" "Monasticism: Buddhist Monasticism Crossroad, N.Y.: Crossroad Publishing Company, 1993. 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. Buddhist trends in Southeast Asia. 186p. Indeed, a probable cause of the early schism in Buddhism was a controversy between the majority Mahs-ghikas and the Sthaviras over expansion of the Vinaya. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. 127148. The preeminence of Theravada Buddhism continued throughout the area during the remainder of the premodern period. 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 . Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. Some of the most famous monastic scholars lived in the Gupta period, and monasteries were built throughout India on a grand scale with much political and social support. Encyclopedia.com. (2002), The lotus unleashed : the Buddhist peace movement in South Vietnam, 1964-1966, Lexington, Ky. : University Press of Kentucky Hamilton Asia DS557.62 .T66 2002, Topmiller, Robert (1996), The Buddhist crisis of 1964, Western Conference of the Association for Asian Studies, Hamilton Asia DS 559.62 .V5 T67 1996, SOUTHEAST ASIA: JOURNAL ARTICLESAndaya, Barbara Watson (2002), Localising the universal: women, motherhood and the appeal of early Theravada Buddhism, Journal of Southeast Asian Studies (Singapore) 33, no.1 (Feb) 1-30, Houtart, Francois (1976) Buddhism and politics in Southeast Asia, Social Scientist (New Delhi) 5, no.3 (Oct) 3-23 and 5, no.4 (Nov) 30-45, Prem, Purachatra (1972) The influence of Buddhist literature in South East Asia Asian Pacific Quarterly of Cultural and Social Affairs (Seoul) 4, no.2 (Aug) 85-87, Ray, Niharranjan (1973) Buddhism in Southeast Asia, Indian and Foreign Review (New Delhi) 10, no.7 (Jan 15 1973) 19-, Rutledge, Paul (1986) Southeast Asian religions: a perspective on historical Buddhism within the developing states of Southeast Asia, East Asia Journal of Theology (Singapore) 4, no.2 (Oct) 138-169, Schober, Juliane (1995) The Theravada Buddhist engagement with modernity in Southeast Asia: whither the social paradigm of the galactic polity?, Journal of Southeast Asian Studies (Singapore) 26, no.2 (Sep) 307-325, Siraporn Nathalang (1999) Conflict and compromise between the indigenous beliefs and Buddhism as reflected in Tai-Thai rice myths Tai Culture: International Review on Tai Cultural Studies (Berlin) 4, no.2 (Dec 86-95, Skilling, Peter (1997) The advent of Theravada Buddhism to mainland South-East Asia, Journal of the International Association of Buddhist Studies (Northfield, MN) 20, no.1 (Sum 93-107, SOUTHEAST ASIA: BOOKS OR BOOK CHAPTERSAhir, D.C., ed. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. 345p. 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. By the late 13th century, the movement had spread to Thailand, where the Thai were gradually displacing the Mon as the dominant population. Paris Hamilton Asia BL1445.B95 R33 1936, Reynolds, Frank E.; Clifford, Regina T. (1980), Sangha, society and the struggle for national integration: Burma and Thailand, In: Reynolds, Frank E. and Theodore M. Ludwig, eds. History of Indian Buddhism: From the Origins to the aka Era. (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. 2000 145-161 Hamilton Asia HF1604.Z4 I489 2000, Evans, Grant (ed) (1999), Laos : culture and society, Chiang Mai, Thailand : Silkworm Books Hamilton Asia DS555.3 .L343 1999, Evans, Grant (1998), Secular fundamentalism and Buddhism in Laos / Religion, ethnicity and modernity in Southeast Asia / In Oh Myung-Seok, Kim Hyung-Jun. 1 (1995): 745. Quezon City: Department of English and Comparative Literature, University of Philippines, 1999. 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. 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.) 253p. From Central Asia, they spread into China in the 2nd century CE. Fruits of inspiration: studies in honour of Prof. J.G. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. Transitions and transformations of the history of religions: essays in honor of Joseph M. Kitagawa. 259-288 Hamilton Asia BQ843 .S23 1997, Schober, Juliane (1989) Sybille Paths to enlightenment [microform] : Theravada Buddhism in upper Burma / Thesis (Ph.D.)--University of Illinois at Urbana-Champaign Hamilton Asia-Library Use Only MICROFICHE S30956, Slater, Robert Henry Lawson (1951) Paradox and Nirvana; a study of religious ultimates with special reference to Burmese Buddhism Chicago, University of Chicago Press Hamilton BL1445.B95 S6, Smith, Donald Eugene (1965), Religion and politics in Burma Princeton, N.J., Princeton University Press, Hamilton DS485.B892 S5, Snodgrass, Judith (1996), Colonial constructs of Theravada Buddhism: current perspectives on Western writing on Asian tradition, In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. Berkeley, CA: Asian Humanities Press, 1981. //]]>. This accounts for the fact that the Udasi is now respected as equal to the most prestigious and ancient Hindu orders. (Religion, history, and culture.) 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. Farmers began to complain about crops destroyed by Buddhists wandering in the monsoon, poorly nourished and weak monks and nuns began to develop illnesses, and the large numbers were difficult to manage. Still, Buddhist monks and nuns use the example of the Buddha's life story as a behavioral model. 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). (1993), Buddhist trends in Southeast Asia, Singapore: Institute of Southeast Asian Studies, 188 p. (Social issues in Southeast Asia) Hamilton Asia BQ410 .B8 1993, Loofs, H.H.E. 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. The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. 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. (Religion, history, and culture.) One of the flashpoints shaping the future of Buddhism is the place and progress of women in Theravada Buddhism, the dominant Vehicle in Southeast Asia. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. Even more elaborate in its ceremonies is Vajrayana (Tantric or Esoteric) Buddhism, which under the name Zhenyan (True Word) thrived in 8th-century Tang-dynasty China and under the name Shingon (the Japanese pronunciation of Zhenyan) was taken to Mount Kya in Japan by Kkai (c. 774835). 151-164 Hamilton Asia NX577 .A78 1991, Jordaan, R.E. A research agenda Burma Debate (New York) , 7, no.3 (Fall, 2000), 10-13, Abdul Mabud Khan (1999), Bangladesh indebtedness to Myanmar: a study of reformation movement in the Buddhist Sangha of Bangladesh (1856-1971) In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. Thus, whereas women's monasticism was not preserved in Tibet according to ancient Indian models, there were still vibrant women's communities throughout Tibetan history. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. The number of these councils is, however, uncertain, and it is probable that there were many more such meetings than are recorded in the standard histories. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. For Victor Thach, a 63-year-old San Jose resident who escaped the instability of post-war Vietnam and landed in the United States in 1986, a Buddhist temple on San Jose's Sunset Court represents . Buddhism Delhi: B.R. Besides, archaeological findings in Beikthano situated in the western regions of modern Myanmar revealed a Buddhist stupa (Buddhist monument) having similarities with a stupa in Amaravathi in the eastern coasts of the Indian Subcontinent. Where China meets Southeast Asia: social & cultural change in the border regions. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. Barabudur: history and significance of a Buddhist monument. (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. Through Buddhist history, in communities of celibate Buddhist men and women there were two ideal modes of behavior, reflecting the origins and historical developments preserved in the Buddha's story. 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. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. Ling, Trevor, ed. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. 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. Princeton, N.J.: Princeton University Press, 1995. 487-518, 9p. In Tang China (618907); Buddhism was persecuted, powerful Buddhist monasteries were secularized in Meiji Japan (18681912); and monasteries were targeted in Tibet in the modern period under Chinese rule. 2 (1997): 3386. Of the slightly less than 100 monastic and quasi-monastic orders in South Asia, well over half developed locally or regionally. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. Journal of the International Association of Buddhist Studies 20, no. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; Holt, John Clifford. 252p. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. 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. 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. (1995), A text book of the history of Theravada Buddhism / Delhi : Dept. New York: St. Martin's Press, 1982. (Berkeley Buddhist studies series, 2.) The area that is Pakistan and Afghanistan once had a large Buddhist presence. 32(1):139-41. Phnom Penh: The Buddhist Institute, 1998. Delhi: Sri Satguru Publications, 2001. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. 135-149 Hamilton Asia HN690.8.A8 C36 1979, Mendelson, E. Michael (1975), Sangha and state in Burma : a study of monastic sectarianism and leadership /; edited by John P. Ferguson. Groningen, Netherlands: Egbert Forsten, 2001. 1-43 Hamilton Asia DS528.5 .M93 1999, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications, Hamilton Asia DS529.2 .T473 1988, Stargardt, Janice (2001), The great silver reliquary from Sri Ksetra: the oldest Buddhist art in Burma and one of the world's oldest Pali inscriptions, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. Buddhist trends in Southeast Asia. The art and culture of South-East Asia. 252p. 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. 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. Dowling, Nancy (2000), New light on early Cambodian Buddhism, Journal of the Siam Society (Bangkok) 88, pts.1-2 : 122-155, Hansen, Anne (2003), The image of an orphan: Cambodian narrative sites for Buddhist ethical reflection, Journal of Asian Studies (Ann Arbor, MI) 62, no.3 (Aug 2003) 811-834. Fruits of inspiration: studies in honour of Prof. J.G. 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Yos Hut Khemacaro (1998), Causes and effects of the environmental crisis In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. Encyclopedia of Religion. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. 253p. 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). Schopen, Gregory. 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. 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. 1998 v.2, 97-102 Hamilton Asia DS523 .E89 1994, Thompson, Ashley (2000), Introductory remarks between the lines: writing histories of Middle Cambodia In: Andaya, Barbara Watson, ed. Kuala Lumpur: Oxford University Press, 1997. Delhi, 1981. 45(5): 34-41, 90, Guillaume Rozeberg (2002). The first was the stupa, a significant object in Buddhist art and architecture. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. 428p. Monastic law codes were a source of law and legal authority in Southeast Asian cultures and elsewhere, affirming the Buddhist monastic commitment to engagement in worldly matters. Encyclopedia of Religion. 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. 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.) Sacred biography in the Buddhist traditions of South and Southeast Asia. Differences in living style between the northern (Mahayana, or Greater Vehicle) and the southern (Theravada, called Hinayana, or Lesser Vehicle, in derogation) monastic institutions are quite radical. Buddhist monasteries maintained the fundamental teachings and moderate ascetic lifestyle, but Buddhists soon elaborated on the basic doctrines and accommodated new ritual practices current in its own and in new host cultures. Encyclopedias almanacs transcripts and maps. Buddhism was a new innovation that adapted as India grew and developed. Honolulu, 2002. 557p. de Casparis. 268p. New York: Macmillan; London: Collier Macmillan, 1989. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. (Bibliotheca Indo-Buddhica, no.140.) Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. 330p. Zysk, Kenneth. 726-738 Honolulu CC Kapiolani CC Leeward CC BL80.2 .W68 1988, Lefferts, H. Leedom, Jr. (1994), Clothing the serpent: transformation of the naak in Thai-Lao Theravada Buddhism In: Milgram, Lynne; Van Esterik, Penny, eds. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. v.2, 223-235 Hamilton Asia DS528.5 .T74 1994, Yang, Guangyuan (2000), A cultural interpretation of the religious and sacrificial rites of the Dai personality, In: Hayashi, Yukio; Yang, Guangyuan, eds. The chapter also explores that the pre-fifth century networks continued to have significant impact on the . Toward an environmental ethic in Southeast Asia. : power-protection and Buddhism in Shan worldview Ann Arbor, Mich. : Association for Asian Studies, Hamilton Asia BL2077 .M34 T36 1995, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan. 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. ; Sumi, Tokan, eds. 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. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. If Upli should learn money-changing his eyes will become painful. Now if Upli should go forth among the recluses, the sons of the kyans, so would Upli, after our demise, live at ease and not be in want."