By James A. Benn, Lori Meeks, James Robson
The realm of Buddhist monasticism has lengthy attracted the curiosity of Buddhist reports students and historians, however the interpretation of the character and serve as of monasteries throughout different cultures and large ancient classes continues to be a spotlight for debate. This booklet offers a multifaceted dialogue of spiritual, social, cultural, inventive, and political capabilities of Buddhist monasteries in medieval China and Japan. With contributions from best students within the box, this quantity explores the multiplicity of the associations that make up "the Buddhist monastery." Drawing on new study and on prior stories hitherto now not largely on hand in English, the chapters disguise key concerns reminiscent of the connection among monastics and lay society, the which means of monastic vows, how particular associations functioned, and the diversities among city and neighborhood monasteries. jointly, the ebook demonstrates that medieval monasteries in East Asia have been even more than in simple terms flats for clergymen who, bring to an end from the dirt and din of society and all its entrapments, jointly pursued a great cenobitic way of life. Buddhist Monasticism in East Asia is a well timed contribution to the continuing makes an attempt to appreciate a important aspect of Buddhist spiritual perform, and should be an important paintings for teachers and scholars within the fields of Buddhist stories, Asian stories, and East Asian Religions.
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Additional info for Buddhist Monasticism in East Asia: Places of Practice (Routledge Critical Studies in Buddhism)
Ha; at that time a very wealthy elder called Śrīgupta is said to have been widely known as someone hostile to the Buddha’s teaching who honored the followers of Nirgrantha Jñātaputra. Followers of nonBuddhist teachings said to each other, “Gautama [claims to] know everything, having the ‘all knowing knowledge’ (yiqiezhi 一切智, sarvajñāna). Consequently, we don’t get donations, while he gets a lot. 773c27–29). These non-Buddhist teachers came to Śrīgupta’s residence. Having promised that he would be reborn in Brahma’s heaven as a son of Brahma and would enjoy benefits accordingly, they told Śrīgupta to go to Gautama and, appealing to his compassion, asked him and his monks to come to his residence so that he could honor (si 祠) them there.
They say that they know the Correct Teaching, but they are disorderly in accepting the invitation for a meal from lay people . ” Monks heard this, and those among them who knew when to be satisfied, practiced dhūta, took pleasure in studying precepts and knew shame, criticized those monks . . The monks went to the Buddha and explained the situation. 934c24–935a19). The outline of this procedure corresponds closely with the presentations in the vinaya commentaries by Daoxuan and Daoshi. As is shown in the Appendix (see pages 35–37), in fact a large part of this passage from which I have Taking a meal at a lay supporter’s residence 27 just cited is quoted directly at the corresponding points in their accounts.
I further examine how this intersection affected the symbolic construction of Chinese Buddhist monasteries in the stories told about them. I show how the practice of lay devotees feeding the monks came to be understood in the light of a utopian vision of a supernatural monk who appears at such a meal in disguise. These accounts of visions ultimately gave rise to certain cultic practices. The ceremonial meal at a lay supporter’s residence was an important occasion when the community of monks and the lay community interacted with each other directly.