Relevant bibliographies by topics / Buddhist monks

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Buddhist monks'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Buddhist monks"

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Walton, Matthew J., and Michael Jerryson. "The Authorization of Religio-political Discourse: Monks and Buddhist Activism in Contemporary Myanmar and Beyond." Politics and Religion 9, no. 4 (July 27, 2016): 794–814. http://dx.doi.org/10.1017/s1755048316000559.

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AbstractThrough the example of contemporary Buddhist nationalist groups in Myanmar, this article draws attention to the cultural authorization of religio-political discourse. The symbolic power of a monk's pronouncements is amplified because of the cultural reverence attached to his vocation as a Buddhist monk, even without doctrinal references or ritual practices. A monk's cultural position within Burmese Buddhism particularly strengthens his authority when he frames his preaching and actions as a defense of Buddhism. Without attention to these cultural institutions and the religious authority they confer, the resonance and influence of monks' words cannot be completely understood. Furthermore, without directly responding to the logic of these authorizing discourses, responses intended to counter the violence emerging from Buddhist nationalism and promote tolerance will be ineffective.
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Wu, Shaowei. "A Study on the Literacy Rate of Buddhist Monks in Dunhuang during the Late Tang, Five Dynasties, and Early Song Period." Religions 13, no. 10 (October 20, 2022): 992. http://dx.doi.org/10.3390/rel13100992.

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Among the Dunhuang documents, when examining some of the monk signature lists, name list of monks copying scriptures and name list of monks chanting scriptures in monasteries, we can estimate a relatively accurate literacy rate of the Buddhist sangha. Generally speaking, the literacy rate of the sangha during the Guiyi Army 歸義軍 period (851–1036) was lower than that during the Tibetan occupation period (786–851). The reason for this change is closely related to each regime’s Buddhist policy, the size and living situation of the sangha, and the Buddhist atmosphere. The decrease in the literacy rate of the sangha had great negative consequences, but when viewed under the context of the stay at home monks and the secularization of Buddhism, the number of literate monks had actually increased. They were more closely integrated with the secular society and their functions in the regional society were more pronounced. At the same time, the changes in the literacy rate of the monks in Dunhuang can also serve as an important reference for understanding the development of Buddhism in the Central China.
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MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (October 2004): 749–84. http://dx.doi.org/10.1017/s0026749x04001295.

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From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also suggests that some of the militant Buddhist leaders were agents of the Vietnamese Communists.
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Wang, Jinping. "CLERGY, KINSHIP, AND CLOUT IN YUAN DYNASTY SHANXI." International Journal of Asian Studies 13, no. 2 (July 2016): 197–228. http://dx.doi.org/10.1017/s1479591416000036.

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During the thirteenth and fourteenth centuries, people in north China took advantage of a Mongol policy that gave Buddhist officials a status equivalent to what civil officials enjoyed, as a strategy for family advancement. Monk Zhang Zhiyu and his family provide a case study of an emerging influential Buddhist order based at Mount Wutai that connected the Yuan regime with local communities through the kinship ties of prominent monks. Within this Buddhist order, powerful monks like Zhiyu used their prestigious positions in the clerical world to help the upward social mobility of their lay families, displaying a distinctive pattern of interpenetration between Buddhism and family. This new pattern also fit the way that northern Chinese families used Buddhist structures such as Zunsheng Dhāranῑ pillars and private Buddhist chapels to record their genealogies and consolidate kinship ties.
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Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (October 13, 2023): 1291. http://dx.doi.org/10.3390/rel14101291.

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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
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Foxeus, Niklas. "Performing the Nation in Myanmar." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 178, no. 2-3 (June 25, 2022): 272–305. http://dx.doi.org/10.1163/22134379-bja10040.

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Abstract In 2012, Buddhist nationalist movements in Myanmar started to emerge, disseminating a Buddhist nationalist discourse that aimed to protectively demarcate their nation from the perceived threat posed by Muslims. In sermons, monks exhorted their audiences to make nationalist vows to protect their nation, country, and Buddhism. The aim of this article is to investigate some ritual, discursive, and performative aspects of Buddhist nationalist sermons, and the social dynamics they entailed. The article first examines and analyses three recurrent discursive complexes of the Buddhist nationalist sermons delivered in 2013–2015; it will also look at how the monks drew on their social power and on discursive and performative power to create a boundary around their Buddhist nation and to mobilize Buddhists to protect it, thereby performing their nation. Second, the article examines two ways in which sermons that aimed to protect the Buddha’s dispensation (collectivistic religion) contributed to creating social cohesion and community.
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Zhu, Qingzhi, and Bohan Li. "The language of Chinese Buddhism." International Journal of Chinese Linguistics 5, no. 1 (August 10, 2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.

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Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What role did this language play in the history of Chinese language development? And what is the value of this language for the Chinese Historical Linguistics?
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Kim, Sung-Eun Thomas. "Yuan Buddhist Centers as the Hub of Monastic Certification: Travels by Korean Monks to China and Some Underlying Reasons." Religions 14, no. 12 (November 27, 2023): 1471. http://dx.doi.org/10.3390/rel14121471.

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Notably during the Yuan period of Chinese history, Korean Buddhists had a curious custom of making arduous trips to Buddhist centers in mainland China, by sea or overland. To the extent that monks made this trip despite the possible dangers of this long journey, Yuan Buddhism in the practice of Korean Buddhism was conceived as an important hub of monastic certification and the source of new Buddhist developments. In addition, the Chinese masters were seen as essential figures in the monastic careers of the Korean monks. Although there would have been qualified masters in Korea to lead the practice of kanhua chan and to verify the enlightened states of the Korean monks, traveling to China continued up to the end of the Koryŏ period. This continued because the Korean monks obtained obvious benefits after having traveled to China and received their certification of enlightenment 印可. On their return, these monks were given recognition for their spiritual attainment and assigned to high positions in the saṃgha bureaucracy, in many cases, as either a royal or state preceptor. This custom of visiting China was all the more heightened due to Yuan’s domination over Koryŏ from the late-13th to the mid-14th centuries.
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Krisztina, Teleki. "BUDDHIST MONASTERIES AND STATE SUPPORT IN MONGOLIA A BRIEF OVERVIEW." Philosophy and Religious Studies 22, no. 541 (February 9, 2020): 95–99. http://dx.doi.org/10.22353/prs20201.9.

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During the history of Mongolian Buddhism the State has always significant role in supporting religion and monasteries. Möngke Khan held the first religious dispute of Buddhist, Muslim and Christian monks in the 13th century and gently allowed all foreign devotees to practice their own religion and pray for the Mongolian State. This Mongolian court`s relationship deepened with Buddhism during the period of Khubilai Khan (13th century), Altan Khan and Ligdan Khan (16th century, 17th century), Avtai Sain Khan (16th century), and also with the Khalkha Khans during the Manchu period. The Eighth Bogd Jebtsundamba Khutugtu became the Bogd Khaan, the theocratic king of the sovereign Mongolia (1911-1921): his realm brought the Golden Age of Mongolian Buddhism and monasteries. The only political formation that ceased Buddhism and the operation of monasteries was socialism, when only one monastery, Gandantegchenlin Monastery could run operation from 1944 until the democratic changes in 1990 when religious practices became free again. The presentation will cite some examples from the supportive relation and fruitful cooperation of emperors, khans, nobles, statesmen with Buddhist monasteries, monk communities and monks, and also mention some present-day problems including similarities and differences. For instance, during the Manchu period monks were released from ‘state oblige’ including military services and taxation. In the 1930s when socialism started monks were enrolled to the army. Those monks, who did not want to perform military service had to pay military tax. Monks were registered based on their ranks, age, and incomes in the 1920s-1920 as the State and Religion become totally separated, and finally religion was ceased, and monasteries were destroyed. Religious practices became are free again in the 1990s, many monasteries were rebuilt, new monasteries were founded, and the number of monks is increased. However, as monasteries are handled equal to other organizations and enterprises they pay tax. Monks themselves have military obligation and pay different types of taxes. The presentation will raise some ideas about the old, current and future relations of the State and Monast
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Kim, Yong Tae. "Monks’ Militia and the Spread of the Buddhist Yŏnghŏm (Wonder) during the Japanese Invasion in the Sixteenth Century." Religions 15, no. 6 (June 6, 2024): 707. http://dx.doi.org/10.3390/rel15060707.

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This paper explores the influence and significance of the activities of the monks’ militia during the Japanese invasion of Chosŏn, from the perspective of the religious efficacy of Buddhism and the spread of the Buddhist concept of wonder. After examining the concept that the monks’ militia played an important part in the war, fighting against enemies in major battles and constructing and defending fortresses, this paper proposes that the religious efficacy of Buddhism was revealed through the performance of burial and guiding ceremonies. Restoring the religious wonder of Buddhism, which had been criticized by the Confucian literati, Buddhist rituals for consoling the bereaved and praying for the welfare of the dead came to thrive. A dilemma existed between the principle of keeping the Buddhist precepts and the reality of fulfilling the demands of loyalty since the activities of the monks’ militia greatly damaged the Buddhist community. While killing was a direct infringement of the values of the sangha, the monks violated this precept in the cause of protecting the state and practicing loyalty. In this situation, where there was such a dilemma between the Buddhist and secular worlds, these monks’ prioritization of loyalty not only indicated the desperate national situation of the time but also reflected the social, cultural, and political context of the Confucian society of Chosŏn. This paper also explores how renowned generals of the monks’ militia, including Samyŏng Yujŏng, emerged as heroes among the people, and memories of their deeds were transmitted through wonder stories. Yujŏng was highly praised as a symbol of Buddhist loyalty, and his heroic story was expanded and reproduced among the population through folk tales and novels. While the intellectuals of Chosŏn who followed Confucian values did not believe those wonder stories, the trauma that the war left behind demanded the appearance of wondrous heroes who helped people overcome that trauma, and this demand enabled Yujŏng to emerge as one of these heroic figures. The activities of the monks’ militia, the religious efficacy of Buddhism, and the creation of the heroic narratives of the monks’ militia generals prove that Buddhism had a firm foundation in late Chosŏn society.
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Dissertations / Theses on the topic "Buddhist monks"

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Lingley, Kate Alexandra. "Widows, monks, magistrates, and concubines social dimensions of sixth-century Buddhist art patronage /." Click to view the dissertation via Digital dissertation consortium, 2004.

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Sonam, Tenzin, and Tenzin Sonam. "Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.

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Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview of the two knowledge traditions. Hence, in this research focuses on how six Tibetan Buddhist monks were situating/reconciling the scientific concepts like the theory of evolution into their traditional Buddhist worldview. The monks who participated in this study were engaged in a further study science at a university in the U.S. for two years. Using case study approach, the participants were interviewed individually and in groups over the two-year period. The findings revealed that although the monks scored highly on their acceptance of evolution on the Measurement of Acceptance of Theory of Evolution (MATE) survey, however in the follow-up individual and focus group interviews, certain conflicts as well as agreement between the theory of evolution and their Buddhist beliefs were revealed. The monks experienced conflicts over concepts within evolution such as common ancestry, human evolution, and origin of life, and in reconciling the Buddhist and scientific notion of life. The conflicts were analyzed using the theory of collateral learning and was found that the monks engaged in different kinds of collateral learning, which is the degree of interaction and resolution of conflicting schemas. The different collateral learning of the monks was correlated to the concepts within evolution and has no correlation to the monks’ years in secular school, science learning or their proficiency of English language. This study has indicted that the Tibetan Buddhist monks also experience certain cognitive conflict when situating Western scientific concepts into their Buddhist worldview as suggested by research of science learners from other non-Western societies. By explicating how the monks make sense of scientific theories like the theory of evolution as an exemplar, I hope to inform the current effort to establish science education in the monastery to develop curricula that would result in meaningful science teaching and learning, and also sensitive to needs and the cultural survival of the monastics.
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Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.

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Kwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.

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Biswas, Tanushree. "Paradoxes of Conversion : Everyday Lives of Tibetan Buddhist Child Monks in Ladakh." Thesis, Norges teknisk-naturvitenskapelige universitet, Norsk senter for barneforskning, 2013. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-23735.

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Converting to modernity does not only imply changing what one does and how, rather it involves changes in one's relationship with existence as a whole. Every culture is founded upon metaphysical presuppositions which determine the way its people relate to each other including children and childhood, and the environment that they are part of. Consequently, I view cultures as an ecosystem. Restructuring and inserting new elements (schooling, tourism, consumer economy and so on) which are founded upon different metaphysical presuppositions cause a considerable strain on the roots of the ecosystem. This is especially true if the compatibility threshold between the two systems is low. Modernity is based on a linear understanding of causality, while the culture in question is founded on a cyclical understanding of causality. Some of the practical implications of this strain emerge in this study. The belief in rebirth and practices around it stem from a cyclical understanding of causality. No child is born a tabula rasa, and is in fact a continuation of previous cycles. For debates in childhood studies around the 'being and becoming' nature of children and childhood – this understanding opens the door to a fresh consideration – that both adults as well as children are processionary becomings. This does not imply a necessary acceptance of the hypothesis of rebirth, but discards the possibility of being born as a tabula rasa. As a young project, the thesis is unable to present a definition of childhood as distinct from adulthood. However, it takes the position that no one is born a tabula rasa. Monasteries are an indispensable part of Ladakh. Ladakh is a peaceful, high altitude culture on the Indo Tibetan border and is experiencing accelerated growth towards globalisation, predominant representatives of which are schooling, tourism and television. This qualitative project tries to understand the everyday lives of child monks in a monastery, who play a pivotal role in social reproduction in the region. The monastic community, known as the sangha becomes an extension of the family for these children. The relation between the sangha and the lay community is based on values of reciprocal generosity. Schooling occupies the biggest space as child monks follow government syllabus and guidelines. However, it is debatable whether this model of education is working for child monks and aiding them in performing their roles in a modern scenario. The monk, the school child and an exotic part of the touristscape are some identities that these children have to ebb and flow through. Seen within the context of globalisation and the crises that come along with it, the will of children to adopt lives of simplicity is perceived as valuable. At the same time the text acknowledges that becoming a standardised global child and being a monk at the same time is a highly challenging paradox.
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Lai, Lei Kuan. "Praying for the republic: Buddhist education, student monks, and citizenship in modern China (1911-1949)." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121131.

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This dissertation is a study of the emergence and impact of modern educational institutions in Chinese Buddhism. My aim is twofold: 1) to produce a history of modern monastic education in China; and 2) to investigate the intended outcomes of this new system of education as shown in the student-monks it produced. Focusing on identity formation, I examine the production of a collective identity – the student-monk – within and outside of the Buddhist academies (foxueyuan). Student-monks were those who identified with the imagined community formed around modern Buddhist academies and, more importantly, Buddhist periodicals that were widely circulated during the Republican period. I argue that this collective identity was indispensable to the young monks' creation of a distinctly Buddhist citizenship, which allowed them to engage and negotiate with the nation-state in a series of encounters. In other words, student-monks were both the products of a reformulated Buddhism-state relation and agents for that very transformation in twentieth-century China. I maintain that the emergence of student-monks as both an actual and imagined community is crucial to our understanding of the development of modern Chinese Buddhism.
Cette thèse est une étude de l'émergence et de l'impact des institutions d'éducation moderne sur le Bouddhisme chinois. L'objectif de mon projet est en deux temps: 1) produire une histoire de l'éducation monastique moderne en Chine; et 2) étudier les résultats escomptés de ce nouveau système d'éducation tels que visibles chez les étudiants moines sortants. En me concentrant sur l'identité en formation, j'examine la production d'une identité collective, soit l'étudiant moine, au sein et hors des académies bouddhistes (foxueyuan). Les étudiants moines étaient ceux qui s'identifiaient avec la communauté imaginée qui se formait autour des académies bouddhistes modernes, et surtout, les périodiques bouddhistes qui étaient largement distribués lors de la période républicaine. Je soutiens que cette identité collective était cruciale à la création d'une citoyenneté distinctivement bouddhiste chez les jeunes moines, ce qui leur a permis de s'engager et de négocier avec l'État-nation lors d'une série de rencontres. En d'autres termes, les étudiants moines étaient à la fois les produits d'une relation Bouddhisme-État reformulée ainsi que les agents de cette même transformation dans la Chine du vingtième siècle. Je maintiens que l'émergence de ces étudiants moines en tant que communauté et véritable et imaginée est cruciale à notre compréhension du développement du Bouddhisme chinois moderne.
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Au, Ho Vanessa. "Buddhist monks and Daoist priests in Jinyong's "Condor trilogy" Jin Yong "san bu qu" zhong de Seng Dao yan jiu /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42925848.

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Phan, Cam Van Thi. "Family ties to Buddhist monks and nuns in medieval China : a biographical and hagiographical study of the Southern Xiao family branch." Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32228.

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The roles of kinship and family ties have recently become recognized as a vital yet unexplored area in the study of medieval Buddhism. This is especially critical in restructuring the relationship between political and religious spheres, which for the Sinologist have always been intricately linked to one another. Although there are studies noting the prominence of family connection in the study of monks and nuns, past studies have focused mainly on the manipulation and modification of religion by political figures for solely secular purposes. Not many studies have turned the tables to analyze the significance of a monk or nun's family background and its intimate influence throughout his or her religious life; nor have they considered how a layman or laywoman's spiritual devotion greatly shapes his or her social life and political career. It is my aim to extend such research and explore on a larger scale the intricate relationship between monastic and lay family members, in this case Xiao Yu, his daughters, sons and relatives, ten in all, from the Southern Xiao family branch during the late Sui to early Tang period. This research serves to prove that the life of a monk or nun, while determined by that individual's vocation and endeavor, is to a degree also conditioned by his or her family background, kinship ties and secular acquaintance. This research, based upon hagiography, epigraphy and relevant materials from canonical and secular sources substantiates the belief that comprehensive study of the monastic order should involve analysis of factors beyond the spiritual sphere.
Arts, Faculty of
Asian Studies, Department of
Graduate
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Bailey, Cameron. "A feast for scholars : the life and works of Sle lung Bzhad pa'i rdo rje." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c8de47c2-98b2-4b3c-8bcb-3e93ca668722.

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Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.
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[Verfasser], Bounleuth Sengsoulin, and Volker [Akademischer Betreuer] Grabowsky. "Buddhist Monks and their Search for Knowledge : an examination of the personal collection of manuscripts of Phra Khamchan Virachitto (1920–2007), Abbot of Vat Saen Sukharam, Luang Prabang / Bounleuth Sengsoulin. Betreuer: Volker Grabowsky." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2016. http://d-nb.info/1113184272/34.

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Books on the topic "Buddhist monks"

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Guanglin, Shi. Daguang lao he shang yuan ji si zhou nian ji nian ji: Dong Ma fo jiao yuan. Xianggang: Qian hua lian she, 2001.

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Guanglin. Daguang lao he shang yuan ji zhou nian ji nian zhuan ji. Xianggang: Qian hua lian she, 1998.

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Thīanthō̜ng, Krīsudā. Rāingān kānwičhai rư̄ang sưksā prīapthīap botbāt khō̜ng wat thīmī tō̜ bān nai ʻAmphœ̄ Bāngbān, Čhangwat Phra Nakhō̜n Sī ʻAyutthayā =: A comparative study of the role of wat on community in Amphoe Bangban, Changwat Phranakhon Si Ayutthaya. [Bangkok: Samnakngān Khana Kammakān Wičhai hǣng Chāt, 1999.

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412?, Kumārajīva d., Paramārtha 499-569, Baochang 6th cent, Faxian ca 337-ca 422, Li Jung-hsi, and Dalia Albert A, eds. Lives of great monks and nuns. Berkeley, Calif: Numata Center for Buddhist Translation and Research, 2002.

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Chve, Sanʻʺ. Sāsanāʹ taṃ khvanʻ Thāʺ vayʻ therʻ mvanʻ myāʺ. Ranʻ kunʻ: Rvhe Pu ra puikʻ Cā pe, 1999.

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Bùi, Anh Tấn. Không và sắc. Thành phố Hồ Chí Minh: NXB Trẻ, 2008.

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Svaṅʻ, Taṅʻ ʼOṅʻ. ʼA kyoʻ deʺyya cha rā toʻ krīʺ myāʺ e* bhava, ovāda, nhaṅʻʹ phracʻ rapʻ chanʻʺ myāʺ. Coʻ bhvāʺ krīʺ Kunʻʺ, [Rangoon]: Tuiṅʻʺ Laṅʻʺ Cā pe, 2000.

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Saddhaviro. Cerita tekad orang nekad. [Jakarta]: Saddha Creative Team, 2010.

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Sangharakshita. The rainbow road: From Tooting Broadway to Kalimpong, memoirs of an English Buddhist. Birmingham: Windhorse Publications, 1997.

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Cinʻ Caññʻ Cha rā toʻ. Bhaddanta Vicittasārābhivaṃsa Cha rā toʻ Bhu rāʺ krīʺ e* 27 pāʺ ʼaṃʹ phvayʻ myāʺ. Ranʻ kunʻ: Rvhe Pu ra puikʻ Cā pe, 1993.

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Book chapters on the topic "Buddhist monks"

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Lock, Graham, and Gary S. Linebarger. "Biographies of Eminent Monks and Nuns." In Chinese Buddhist Texts, 69–77. New York : Routledge, 2018. | Chinese and English.: Routledge, 2018. http://dx.doi.org/10.4324/9781315667386-7.

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Ford, Eugene. "Introduction." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0001.

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This introductory chapter reveals the contours of a Buddhist political history in which Southeast Asia's national borders are transcended by connections and perceptions formed among Buddhists of different nationalities, as well as other international protagonists. The monkhood's relations with Washington were based on a mutual keeping up of complementary appearances: that one side was avoiding religion while the other was staying out of politics. Despite appearances, the Buddhist clergy in fact grew more politically internationalized under the U.S. embrace. So, too, was Thai Buddhism growing more religiously internationalized through institutions such as the World Fellowship of Buddhists (WFB). It was through involvement in this group, seen by some as a “miniature Asian U.N.,” that Thailand's lay Buddhist leadership contended with the major international Buddhist issues of the day.
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"Buddhist monks." In The Culture of Giving in Myanmar. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781350124202.ch-004.

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Ford, Eugene. "Thailand and the International Buddhist Arena, 1956–1962." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0004.

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This chapter discusses how the international festivals commemorating the 2,500th anniversary of the death of the Buddha accentuated the contradictions of a Southeast Asian Buddhist world that displayed signs of both increasing unity and persisting division. Responding to indicators of growing unity, Washington had by March 1957 formalized a Buddhism policy for influencing Theravada Buddhists as a political collective. Yet the drafters of the policy had also prudently considered that tensions were riven through what might have appeared, to less careful observers, as a well-consolidated Buddhist bloc. The upcoming festivals would showcase to the Americans the potential rewards of a coordinated, region-wide approach to Buddhist diplomacy, drawing on support from ostensibly private partners (the Asia Foundation) to contest advances from communist China.
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Borchert, Thomas A. "Transnational Buddhist Education and the Limits of the Buddhist Ethnoscape." In Educating Monks. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866488.003.0007.

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This chapter focuses on the phenomenon of transnational monastic education and the experiences of Dai-lue monastics in traveling outside of Sipsongpannā for an education. While monks and nuns have long traveled to attend schools, there has been little scholarly reflection on this travel. By looking at the experience of the Dai-lue monastics in Chinese Mahayana Buddhist Institutes and Thai Dhamma schools, I show how Buddhism, Theravada and citizenship enable this travel. While these create a notion of a Buddhist ethnoscape, this is a weak connection that is undercut by frictions created by class and nationalism.
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Chia, Jack Meng-Tat. "Chuk Mor." In Monks in Motion, 46–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090975.003.0003.

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Chapter 2 examines the transnational life and career of Chuk Mor during the second half of the twentieth century. The chapter argues that Chuk Mor redefined the basis of “being Buddhist” in Malaysia by drawing on Taixu’s modernist ideas of Human Life Buddhism. As this chapter demonstrates, migratory circulations expanded, corrected, and modified understandings of Buddhist modernism and significantly transformed the religious landscape in postcolonial Malaysia. Chuk Mor encouraged intrareligious conversion by advocating a Malaysian Chinese Buddhist identity that emphasized this-worldly practice of Buddhism, promoted a vision of Buddhist orthodoxy (zhengxin fojiao), and established new Buddhist spaces for the promotion of religious education. By examining the Malaysian context with the idea of South China Sea Buddhism in mind, this chapter highlights the connected history of Buddhist communities in China and maritime Southeast Asia.
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Borchert, Thomas A. "Afterword." In Educating Monks. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866488.003.0008.

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DURING MY SECOND VISIT TO THE YF in the summer of 2009, the monks and laymen who were working in the office were developing a proposal for a “Theravāda Buddhist Pāli College.” This would be a tertiary program that would give the Theravāda Buddhists of China—that is, the Daizu and Bulang people—the opportunity to study Theravāda Buddhism and Pāli at levels that they had not yet been able to do in China. It would finally move them beyond the knowledge embedded in the ...
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Chia, Jack Meng-Tat. "Introduction." In Monks in Motion, 1–11. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090975.003.0001.

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The introduction sets out the purpose of the book, which is to study Chinese Buddhist migration in the twentieth century, highlighting the connected history of Buddhist communities in China and maritime Southeast Asia. This chapter introduces the term “South China Sea Buddhism,” referring to the forms of Buddhism in maritime Southeast Asia—which use Mandarin Chinese, Southern Chinese dialects, and Southeast Asian languages in their liturgy and scriptures—that have emerged out of Buddhist connections across the South China Sea. It challenges the conventional categories of “Chinese Buddhism” and “Southeast Asian Buddhism” by focusing on the lesser-known Chinese Buddhist communities of maritime Southeast Asia. Finally, the chapter discusses the sources and outline of the book.
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Gohain, Swargajyoti. "Monks and Minority Politics in Arunachal Pradesh." In Vernacular Politics in Northeast India, 133–58. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192863461.003.0005.

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We are increasingly seeing across Asia, the phenomenon of Buddhist monks joining politics and winning electoral mandate. In Tawang and West Kameng districts of Arunachal Pradesh, Buddhists, mostly from the dominant Monpa communities, form the majority religious group, although they are a minority in the state as a whole, where a substantial part of the population is converted Christians. Monk politicians in these areas articulate their politics in the framework of minorityhood. What are the specific insights one might gain by studying the increasing role of monks in politics in Arunachal Pradesh where Buddhists consider themselves to be in a minority? Is there a difference between minority Buddhist politics, so to speak, and majority Buddhist politics as seen in Myanmar and Sri Lanka, where monk politicians often justify their participation in formal political processes as necessary for saving their religious traditions. Furthermore, can a monk politician who is also a religious leader maintain an effective balance between their religious interests and their commitment to the ideals of secular democracy? I draw on my ethnographic work in Arunachal Pradesh to address these questions.
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Liu, Cuilan. "Buddhist Killers at Large." In Buddhism in Court, 57–75. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197663332.003.0004.

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Abstract This chapter shows how Buddhist legal writers presented Buddhist institutions as places where monks and nuns could be immune from punishment related to postordination convictions. In this presentation, Buddhist legal writers advocated for clerical immunity to exempt monks and nuns from facing trials and punishment in the state court even when they had committed theft, murder, or manslaughter, or had helped other die. To achieve that goal, they warned judges to avoid convicting monks and nuns in the first place, urged kings to forgive convicted monastics, and further opposed any form of physical punishment on criminals in general. To justify these demands, Buddhist legal writers showed how kings would benefit from protecting monks and nuns, as well as how even wild animals would avoid hurting anyone who was merely disguised as a Buddhist monk.
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Conference papers on the topic "Buddhist monks"

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Orlova, Elena. "ON THE INFLUENCE OF THE VIMALAKIRTI NIRDESA SUTRA ON WANG WEI’S POETRY." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.17.

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Wang Wei (699–759), an outstanding poet of the Tang period, was brought up in a Buddhist environment from a young age and remained a follower of Buddhist teachings throughout his life. Being a layman who chose the civil service career, he was acquainted and communicated with monks of different schools of Buddhism. He knew well canonical Mahayana scriptures that, clearly, had a certain impact on the poet’s worldview and works, and in many ways became his source of inspiration. One of these scriptures was undoubtedly the Vimalakirti Nirdesa Sutra (English: The Sutra of The Teaching of Vimalakirti; Chinese: Weimojie suo shuo jing, 維摩詰所說經). In this paper, the author, through the analysis of a number of Wang Wei’s works, makes an attempt to identify the impact of the conceptual component of the sutra on the poet’s worldview, which is transmitted in the themes and interpretations of his poems.
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Bingenheimer, Marcus, Jen-Jou Hung, and Simon Wiles. "Markup Meets GIS - Visualizing the "Biographies of Eminent Buddhist Monks'." In 2009 13th International Conference Information Visualisation, IV. IEEE, 2009. http://dx.doi.org/10.1109/iv.2009.91.

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Raffone, Antonino, Antonietta Manna, Gianni Mauro Perrucci, Antonio Ferretti, Cosimo del Gratta, Marta Olivetti Belardinelli, and Gian Luca Romani. "Neural Correlates of Mindfulness and Concentration in Buddhist Monks: A fMRI study." In 2007 Joint Meeting of the 6th International Symposium on Noninvasive Functional Source Imaging of the Brain and Heart and the International Conference on Functional Biomedical Imaging. IEEE, 2007. http://dx.doi.org/10.1109/nfsi-icfbi.2007.4387740.

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Feliz, Nerea. "Temple in a House." In 2016 ACSA International Conference. ACSA Press, 2016. http://dx.doi.org/10.35483/acsa.intlp.2016.4.

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In 2011, 15 families of the Burmese refugee community on Buffalo’s Westside collectively purchased a vacant house in Buffalo at 349 Plymouth Ave. They wanted to convert the house to a Buddhist temple and residence for three monks. ‘Temple in a House’ is an adaptive project designed in collaboration with local architect and artist Dennis Maher (University at Buffalo), which presented a significant challenge: that of trying to reconcile a very radical change of program, use, and cultural references. Beyond the project’s unique socio-economic characteristics pertaining to Buffalo, this project has global implications. Changing world demographics, as a result of different economic and migratory dynamics, are increasingly asking designers to negotiate complex cultural, social, religious, and economic systems.
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Johnson, Andy, Charles Henderson, Mel Sabella, and Leon Hsu. "Similarities and Differences In Ideas Generated by Physics Learners: US College Students Vs. Tibetan Buddhist Monks." In 2008 PHYSICS EDUCATION RESEARCH CONFERENCE. AIP, 2008. http://dx.doi.org/10.1063/1.3021264.

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Bocutoğlu, Ersan. "An Economic Eurasian Tale: Rakhine State." In International Conference on Eurasian Economies. Eurasian Economists Association, 2017. http://dx.doi.org/10.36880/c09.02030.

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Genocide or, to say the least, ethnic cleansing towards Muslims in Rakhine State, Myanmar, conducted by fanatic Buddhist monks and the military has been on the agenda in recent months. This opening speech aims at finding out real causes of this inhumane incident and investigating whether or not it is solely a result of some kind interreligious conflict in Myanmar. My research has convinced me that Rakhine inter-ethnic question has international economic and security related roots that deserve close and detailed investigation. In my point of view, the Rakhine Question depends heavily on economic security considerations such as: a) security of natural gas and petrol reservoirs in Rakhine State and pipelines connecting Rakhine State to China, b) security of railway link connecting Kyaukpyu Deep Water Sea Port in Kyaukpyu Special Economic Zone in Rakhine State to China which has developed by China to bypass Malacca Strait. The potential that Muslim dominated Rakhine State may cause security threats to some of the foreign Chinese investments in Myanmar in medium term should be taken as a main cause that gives way to ethnic cleansing against Muslim Rakhine population.
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Lopes, Ana Cristina O. "Monks, Labs, Cyborgs: the Plasticity of Personhood in Tibetan Buddhism." In The 2021 Conference on Artificial Life. Cambridge, MA: MIT Press, 2021. http://dx.doi.org/10.1162/isal_a_00455.

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Pigultong, M. "Important Characteristics of Buddhist Monk as the Moral Teacher." In 6th UPI International Conference on TVET 2020 (TVET 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210203.141.

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Reports on the topic "Buddhist monks"

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Seneviratne, Kalinga. Exploring the role of Buddhist monks’ and nuns’ engagement in community development as catalysts for social change and sustainable development in Lao People’s Democratic Republic: A case study of the Buddhism for Development Project at Ban Bungsanthueng, Nongbok District, Khammouane Province, by Toung Eh Synuanchanh. Unitec ePress, November 2018. http://dx.doi.org/10.34074/thes.revw4499.

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The topic of this research report is an important one in the context of Asia’s rapid economic development in recent years, and the need to rethink development policy and especially methodologies of development communications, so the mistakes of the past will not be replicated. Thus, the study is an important initiative at this period of time. The research takes as a case study the Buddhism for Development Project (BDP) implemented at Ban Bungsanthueng village in the Khammouane Province by its Buddhist Volunteer Spirit for Community network (BVSC network). The fieldwork took place at the BDP’s training centre in Vientiane and the Buddhist initiatives at Ban Bungsanthueng. The research demonstrates how the BDP and its network apply participatory approaches through interpersonal communication, such as sermon delivery, Dhamma (Buddhist teachings) talk, and daily interaction with villagers and project members.
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