By Mohan Wijayaratna
This booklet presents a vibrant and certain photo of the lifestyle and spiritual practices of Buddhist priests and nuns within the vintage interval of Theravada Buddhism. the writer describes the best way the Buddha's disciples institutionalized and ritualized his teachings approximately nutrition, gown, funds, chastity, solitude, and discipleship. this practice represents a terrific of spiritual lifestyles that has been in India and South Asia for greater than thousand years. The advent through Steven Collins describes Theravada Buddhist literature, discusses the problem of the old reliability of the texts, and gives large feedback for additional analyzing. The booklet might be of curiosity to students and scholars in Asian reports, spiritual reviews, anthropology, and background.
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En el Zen nada puede sustituir al contacto directo con un verdadero Maestro de los angeles Transmisión, y menos aún un libro.
En los angeles entrada de las bibliotecas de los monasterios Zen japoneses se puede leer una frase caligrafiada: "Este es el dedo que señala l. a. luna. " Un libro no puede ser más que un dedo que señala l. a. luna. l. a. luna representa l. a. auténtica Verdad de nuestra existencia. Un libro puede tener el poder de hacernos dirigir nuestra mirada hacia esa Verdad. Un Maestro Zen debe tener l. a. facultad de ayudarnos a llegar a ella.
Por esta razón, l. a. presente obra no es un guide Zen, no es un recetario, no está hecho con esa intención. Su pretensión es los angeles de familiarizar al lector con el mundo del Zen y l. a. de despertar en él reflexiones importantes acerca de su vida cotidiana.
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Additional resources for Buddhist Monastic Life: According to the Texts of the Theravada Tradition
Twenty years after the beginning of the Community, an incident occurred which made it possible for monks to accept the robes and pieces of cloth given to them by lay people, as is described in the Mahavagga (Vin I 280): In those days, every monk would wear rag-robes. One day when the Blessed One was in Rajagaha, he fell ill. He was examined by the royal doctor, called JIvaka-Komarabacca,1 and recovered thanks to the medicine that he prescribed. Soon afterwards, Jivaka came back to visit him, bringing a piece of costly fabric which he wished to give to the Buddha, and told him: "Blessed One, you wear only a rag-robe and the Community follows your example.
He was graceful, gentle, always in good spirits, full of energy and ever smiling. He was "the Blessed One, he who brings and spreads joy, whose senses are tranquil and whose mind is at peace, the supreme selfconqueror, he who lives in peace, the hero who has tamed himself, who keeps watch over himself and keeps a tight rein on his senses" (D I 88; II16; MII133-136). The disciples of Uruvela-Kassapa said, "Truly he is handsome, this Great Ascetic" (Vin I 25), an opinion shared by the people of Rajagaha (Vin II 195).
The two women left Datta in horror and entered the order of nuns. Datta, equally filled with disgust, immediately went to see the Buddha and joined the Community. He led a contemplative life in the forest for two years, and became an Arahant known as Gangatiriya Thera. (Th 127, Th-a II 8; Thi 224, Thi-a 195) These stories show that some people renounced the world because of problems in their lives. But one cannot deduce that they did not understand the value of the Doctrine and of detachment from the fact that they seemed motivated only by the desire to escape from their troubles.