David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Journal of Indian Philosophy 38 (2):107-131 (2010)
Most modern scholars seem to assume that Buddhist monks in early India had a good knowledge of Buddhist doctrine and at least of basic Buddhist texts. But the compilers of the vinayas or monastic codes seem not to have shared this assumption. The examples presented here are drawn primarily from one vinaya , and show that the compilers put in place a whole series of rules to deal with situations in which monks were startlingly ignorant of both doctrine and text. One of these examples is particularly interesting for what it suggests about the linguistic sophistication of nuns, and another because it presents a case in which a nun is required to fill an important liturgical role in public and in the presence of monks.
|Keywords||Buddhist monasticism Vinaya Buddhist nuns Textual knowledge|
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References found in this work BETA
Gregory Schopen (2007). The Learned Monk as a Comic Figure: On Reading a Buddhist Vinaya as Indian Literature. [REVIEW] Journal of Indian Philosophy 35 (3):201-226.
Shunzō Onoda (1992). Monastic Debate in Tibet: A Study on the History and Structures of Bsdus Grwa Logic. Arbeitskreis Für Tibetische Und Buddhistische Studien Universität Wien.
Shayne Clarke (2009). Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms. [REVIEW] Journal of Indian Philosophy 37 (1):1-43.
Gregory Schopen (2008). Separate but Equal: Property Rights and the Legal Independence of Buddhist Nuns and Monks in Early North India. Journal of the American Oriental Society 128 (4):625-640.
Gregory Schopen (2006). The Buddhist "Monastery" and the Indian Garden: Aesthetics, Assimilations, and the Siting of Monastic Establishments. Journal of the American Oriental Society 126 (4):487-505.
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