(Contributions to Southeast Asian ethnography, no. 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. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. The Vinaya monastic literature records that early monks and nuns wandered from place to place, even through the rainy season. Encyclopedias almanacs transcripts and maps. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. Priesthood, article on Buddhist Priesthood, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, Politics and Religion: Politics and Buddhism. A Survey of Legal Literature in Pli-land." (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. "Monasticism: Buddhist Monasticism This work includes much data on the context of monasticism in Pla India. 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. 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. 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. 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. 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. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." Singapore: Institute of Southeast Asian Studies, 1993. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. Buddhist behavioral codes and the modern world: an international symposium. The Buddhist community's moderate asceticism and Middle Way doctrines were transmitted intact into an enormous variety of cultures, preserving monasticism as the constant, the vehicle and foundation necessary to reestablish itself in a foreign environment. Penang: Aliran Kesdaran Negara, Aliran, 1991. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. The long-term development of Buddhism in Vietnam, however, was most affected by Zen and Pure Land traditions, which were introduced from China into the northern and central sections of the country beginning in the 6th century ce. Hamilton Asia BQ410. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. In India monasticism survived and grew with local political support, especially under the Mauryan king Aoka (c. 269236 bce). Chinese populations in contemporary Southeast Asian societies. 252p. Huxley, Andrew. Some monks continued the practice of strictly renunciative solitary retreats in sometimes remote areas, affirming the ancient eremitic roots of Buddhism, while others, often from the same monastery, were concerned with active monastery affairs, community academic studies, and ritual practicesa cenobitic lifestyle. Accordingly, Buddhist monks and monasteries accepted donations of cash, land, and material of all kinds, and they sometimes became rich and powerful. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. Buddhism: a modern perspective. ; Sumi, Tokan, eds. 995p. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Southeast Asia: women, changing social structure and cultural continuity. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. (Bibliotheca Indo-Buddhica, no.140.) Yangon: Universities Historical Research Centre, 1996. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity The ways to neibban, and Notice on the phongyies, or Burmese monks Rangoon, American Mission Press Hamilton BL1445.B95 B5, Bisch, Jorgen (1997), A Dane becomes a novice monk, In: Abbott, Gerry, ed. 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 . Yangon: s.n., 1999. various pagings. It was also in the 7th century that the great scholar from Nalanda, Dharmapala, visited Indonesia. RELIGION AS A PERCENTAGE OF WORLD POPULATION: 0.1 percent A study of the functions of monastic life in society. Pla era kings especially established and legitimized their imperial rule by resorting to Buddhist religious models and extensive support of Buddhist monasteries. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. So far we have discussed the contiributino of Brahmin to the early transmission of Indian culture to southeast Asia. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. *Sinhala monarchies refers to the kings of Sri Lanka. (2001), Cosmopolitan Buddhism on the move: South India and Sri Lanka in the early expansion of Theravada in Southeast Asia, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. During the Gupta dynasty (320580 ce), Buddhist monasticism was supported by the royal courts and by craft guilds. *After Buddhism was introduced in 3rd BCE, Buddhism became the . Inroads into Burma: a travellers' anthology. New Delhi: S. Chand, 1983. (2001) Buddhism in South-East Asia: a cultural survey, Delhi: Sri Satguru Publications252p Hamilton Asia BQ408 .B83 2001, Amore, Roy C (1981), Have stories will travel: how Buddhism won the SoutheastIn: Hainsworth, Geoffrey B., et al., ed. 56, no.3 (Fall) 428-454, Stuart-Fox, Martin and R. Buckneal (1982), Politicization of the Buddhist Sangha in Laos, Journal of Southeast Asian Studies, 13(1):70-71, Vongsavanh Boutsavath; Chapelier, Georges (1973), Lao popular Buddhism and community development, Journal of the Siam Society (Bangkok) 61, pt.2 (Jul) 1-38, LAOS: BOOKS, OR BOOK CHAPTERSA Lao Buddhist (2001), Laos: in praise of Lord Buddha, In: Ahir, D.C., ed. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. Toward an environmental ethic in Southeast Asia. (Berkeley Buddhist studies series, 2.) Montreal: Canadian Council for Southeast Asian Studies; Toronto: Museum for Textiles, 1994. 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 arrival of the Western powers in the 19th century brought important changes. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. 363p. Women did not have the educational opportunities that were available for men, but they were able to engage in Buddhist meditations and rituals in celibate monastic institutions. 276p. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. 1989 119-141; also In (89-437) 107-129 Windward CC BL1032 .R47 1989, Swearer, Donald K. (1995), The Buddhist world of Southeast Asia / Albany : State University of New York Press, Hamilton Asia BQ410 .S93 1995, Wurlitzer, Rudolph (1994), Hard travel to sacred places, Boston : Shambhala, Hamilton Asia DS554.382 .W87 1994, Adolescence Hamilton, Hamilton Asia HQ35.A1 A3Akademika (Kuala Lumpur) Hamilton Asia AS486.U54 A13Aliran Monthly (Pulau Pinang) Hamilton Asia Folio DS591 .A45American Anthropologist (Arlington, VA) , Hamilton Main GN1 .A5American Ethnologist (Washington, DC) Hamilton Main GN1 .A53Annals of the Bhandarkar Oriental Research Institute (Pune, India) Hamilton Asia PK101 .B6Anthropological forum Hamilton Main- GN4 .A5Anthropos (Fribourg, Switzerland) Hamilton Main GN1 .A7Archaeology (New York) Hamilton Main GN700 .A725Archiv Orientalni (Prague) Hamilton Main DS1 .A47Archives de sciences sociales des religions. Texts and contexts: interactions between literature and culture in Southeast Asia. Benn, James, Lori Meeks, and James Robson, eds. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 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. 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. In two of these (the region of Malaysia/Indonesia and the region on the mainland extending from Myanmar to southern Vietnam), the main connections have been with India and Sri Lanka via trade routes. Buddhism in Southeast Asia Card 3 of 11 Early Buddhist History: The Councils According to Buddhist tradition, when the Buddha died (about 480 BCE), Mahakasyapa, one of his senior disciples, convened a council of 500 enlightened monks to determine how to go forward without their teacher. The art and culture of South-East Asia. After the fall of the Mauryas, Buddhism continued to develop with government support from central Asian kingdoms. (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. 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. Munster: Lit, 1994. The world of Buddhism: Buddhist monks and nuns in society and culture. Most online reference entries and articles do not have page numbers. In Thailand, which retained its independence, a process of gradual reform and modernization was led by a new Buddhist sect, the Thammayut Nikaya, which was established and supported by the reigning Chakri dynasty. Buddhism in South-east Asia : mainly based on epigraphic sources / Calcutta : Atisha Memorial Pub. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. Berkeley, CA: Asian Humanities Press, 1981. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. Delhi: Sri Satguru Publications, 1995. 330p. 557p. 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 . (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. With annotations. Buddhism in South-East Asia: a cultural survey. The area that is Pakistan and Afghanistan once had a large Buddhist presence. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. (Berkeley Buddhist studies series, 2.) window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; Other meetings followed the First Council. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. 1998 v.2, 113-127 Hamilton Asia DS523 .E89 1994, Lobo, Wibke (1997), The figure of Hevajra and Tantric Buddhism In: Jessup, Helen Ibbitson; Zephir, Thierry, eds. ." (1982), Barabudur: a Buddhist mystery in stone, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. de Casparis. Delhi, 1981. Oxford, 1991. Pub., 33-42 Hamilton Asia BQ266 .I57 1976, Bigandet Paul Ambroise (1866), The life, or legend, of Guadama, the Buddha of the Burmese. In Laos it was recognized by the government as a part of the national heritage, and in Cambodia it was even given the status of a state religion. 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 main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. Yangon: s.n., 1999. various pagings. There are indications that Vietnam was involved in the early sea trade between India, Southeast Asia, and China, and it is quite probable that Buddhism reached the country via this sea route near the beginning of the 1st millennium ce. 1996 79-98 Hamilton Asia DS 527.9 .C66 1995, Spiro, Melford E. (1982) Buddhism and society: a great tradition and its Burmese vicissitudes Berkeley: University of California Press, Hamilton Asia BQ418 .S65 1982, Stadtner, Donald M. (1999), The enigma of the Mingun pagoda: is the pagoda really unfinished?, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. 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. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. Delhi: Sundeep Prakashan, 1990. The recitation of the threefold refuge formula that makes a person a Buddhist, either lay or monastic, enacts a pledge of taking refuge in the Buddha, the dharma (teaching), and the sangha; most commentaries imply that the three elements are equally important. (1960), Buddhism and socialism in Japan and Burma, The Hague : Mouton Hamilton HX395.B8 T58, Tun, K.T. In the first years of Buddhism, like their Upaniad-motivated brethren, Buddha's followers were strictly eremitic, following an extreme ascetic lifestyle. 47(1): 51-71. Buddhism in practice. Lieberman, Victor B. 566p. While Buddhism had a political role in China in giving legitimacy to rulers, this was much more. In the 20th century reform and modernization became more diversified and affected virtually all segments of the Thai Buddhist community. An equal opportunity/affirmative action institution. Phnom Penh: The Buddhist Institute, 1998. Yangon: s.n.,. When Daoist settlements were cenobitic or celibate, these features were indeed incidental to Daoism, which defies and rejects rules of any corporate kind. Dimensions of tradition and development in Malaysia. A description of lay and monastic law in Tibet. 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. Cite this article Pick a style below, and copy the text for your bibliography. 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. The first was the stupa, a significant object in Buddhist art and architecture. 253p. New York: St. Martin's Press, 1982. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. The term Confucianism is derived from Confucius, the convention, Tantra 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. 366p. 608p. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. The Sthaviras evidently saw a need to expand the Vinaya to meet changing conditions. 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. 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. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. It was in a government's best interest to support and be validated by these institutions, and many of the most famous monasteries were built during the major dynastic periods throughout Asia. 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. The understanding or basic principal at work here was that monastic income, donated and entrepreneurial, was to be used for religious purposes, even if personal and institutional interests coincided. 161-169 Hamilton Asia BQ5400 .B84 1994, Chatsumarn Kabilsingh (1998), Buddhism and nature conservation, Bangkok, Thailand : Thammasat University Press, Hamilton Asia BQ4570 .N3 C43 1998, Christie, Anthony H. (1989), Buddhism in Southeast Asia: an anecdotal survey, In: Skorupski, Tadeusz, ed. (Religion, history, and culture.) After his conversion he was an avid supporter of religion, especially Buddhist monastic institutions. Munster: Lit, 1994. 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. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. Princeton, N.J.: Princeton University Press, 1995. London: RoutledgeCurzon, 2002. 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. New York: Macmillan; London: Collier Macmillan, 1989. (2002) A new look at the Sasanavamsa In: Braginsky, Vladimir, comp. Ottawa: University of Ottawa Press, 1981. 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. 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 1100s C.E., Buddhism had declined mainly as a result of Muslim incursions. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. 380p. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. 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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. 268p. *Sri Lanka was not ruled as a unified island. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Encyclopedia.com. 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. The Daoist settlements of sages, in forests and mountain glades as well as in the cities, are, at best, analogous to the eremitic type of proto-monasticism. 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. 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. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. of Religious Affairs, Hamilton Asia BQ4990.B93 S3 1985, Schmidt, Amy (2003), Knee deep in grace : the extraordinary life and teachings of Dipa Ma, Lake Junaluska, NC : Present Perfect Books Kauai CC: General Collection BQ950.I63 S36 2003, Schober, Juliane (1997), In the presence of the Buddha: ritual veneration of the Burmese Mahamuni image, In: Schober, Juliane, ed. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. 347p. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. 220p. 2v. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. 1011). 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. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. Honolulu: University of Hawaii Press, 1994. Local laypeople offered food and materials appropriate to their means. 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