By James A. Benn, Lori Meeks, James Robson
The realm of Buddhist monasticism has lengthy attracted the curiosity of Buddhist reviews students and historians, however the interpretation of the character and serve as of monasteries throughout various cultures and massive historic classes continues to be a spotlight for debate. This booklet offers a multifaceted dialogue of non secular, social, cultural, inventive, and political capabilities of Buddhist monasteries in medieval China and Japan. With contributions from prime students within the box, this quantity explores the multiplicity of the associations that make up "the Buddhist monastery." Drawing on new examine and on prior reviews hitherto now not commonly to be had in English, the chapters disguise key concerns corresponding to the connection among monastics and lay society, the that means of monastic vows, how particular associations functioned, and the diversities among city and local monasteries. jointly, the publication demonstrates that medieval monasteries in East Asia have been even more than in simple terms flats for priests who, bring to a halt from the dirt and din of society and all its entrapments, jointly pursued an awesome cenobitic way of life. Buddhist Monasticism in East Asia is a well timed contribution to the continuing makes an attempt to appreciate a imperative part of Buddhist spiritual perform, and should be an important paintings for teachers and scholars within the fields of Buddhist reviews, Asian experiences, and East Asian Religions.
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Extra info for Buddhist Monasticism in East Asia: Places of Practice (Routledge Critical Studies in Buddhism)
Ola should be conducted (610b26–611a14). 610c1–3). The section on Accepting the Invitation for a Meal in the Fayuan zhulin concludes with a small collection of miracle stories. In the first story excerpted from the Mingxiang ji 冥詳記 (Signs from the Unseen Realm), by Wang Yan 王琰 (b. ca. 454, fl. late fifth to early sixth century), He Chong 何充 (296–346), Minister of Works at Lu-Jiang 廬江 and a pious Buddhist, is said to have set up an empty seat in his dining hall. At one large banquet, attended both by monks and lay people, a monk appeared.
44 Schopen 2004d: 31. 45 Kieschnick 2003. 46 Daoxuan, Zhong tianzhu sheweiguo qihuansi tujing 中天竺舍衛國祇洹寺圖經 [Illustrated Scripture of Jetavana Vihara of Śrāvastī in Central India] T. 890a28-b2, translation here from Ho 1995: 18. 47 Brook 1993: 108. 18 1 Koichi Shinohara Taking a meal at a lay supporter’s residence The evolution of the practice in Chinese Vinaya commentaries Koichi Shinohara Introduction In the introductory chapter to this volume James Robson notes how in earlier studies Buddhist monasteries were often presented as communities of world-renouncing religious virtuosi who were forced to make compromises to secular power and wealth.
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. 17 My hypothesis is that the presentation of this ceremony in the commentaries by Daoxuan and Daoshi, or possibly an earlier version of it on which their commentaries were based, began first as a discussion of some key statements in the shishangfa passage in the Dharmaguptaka vinaya.