By Paul Williams
From a box essentially of curiosity to professional orientalists, the learn of Buddhism has built to include inter alia, theology and non secular reviews, philosophy, cultural reports, anthropology and comparative reviews. there's now better direct entry to Buddhism within the West than ever ahead of, and Buddhist stories are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist stories from an enormous variety of educational disciplines, released during the last 40 years. With a brand new advent by way of the editor, this assortment is a distinct and unrivalled learn source for either pupil and scholar.
VOLUME VII BUDDHISM IN SOUTH AND SOUTHEAST ASIA
88 the feminine renunciants of Sri Lanka: the Dasasilamattawa
LOWELL W. BLOSS
89 "Merit transference" in Sinhalese Buddhism: a case study
of the interplay among doctrine and practice
90 Narrative, sub-ethics, and the ethical lifestyles: a few evidence
from Theravada Buddhism
CHARLES HALLISEY AND ANNE HANSEN
91 Buddhism and legislation: the view from Mandalay
92 the nice culture and the Little within the viewpoint of
93 Dhamma in dispute: the interactions of faith and legislations in
FRANK E. REYNOLDS
94 The 32 myos within the medieval Mon kingdom
95 Buddhist legislation in line with the Theravada-Vinaya: a survey
of conception and perform 149
OSKAR VON HINUBER
96 Buddhist legislations based on the Theravada-Vinaya (II): some
additions and corrections
OSKAR VON HINUBER
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Extra resources for Buddhism, Critical Concepts in Religious Studies, Volume 7
L manasii akiisi). This anumodanii of hers she describes 25 as a "pure rejoicing" (suddh' anumodanii) and hence truly meritorious. (This is in the canonical text, not merely the commentary). Although in this case the merit was offered, that "rejoicing" and not "thanking" is the appropriate translation is clear both from this passage and from the two previous passages cited. We have here traced a correspondence between affective religion and an early behavioral deviation, appearing in Buddhist stories but never explicitly accepted by doctrine; doctrine has then made a comeback and harmonized practice with canonical theory, although not without becoming exceedingly tortuous (and philologically barbarous).
88 ( sutta XVI. I. 31 ). 8 Sumangala-viliisinl II. 542. 9 C. von Fiirer-Haimendorf, Morals and Merit (London, 1967), p. 168. " 11 Thus a Sinhalese manual in my possession. l. , Milindapaiiha, p. 294. The monk's explanation in the next four lines also occurs on the same page. 13 Anguttara Nikiiya V. 269-73 (sutta CLXXVII). 14 Petavatthu I. 5. , Minor Readings and Illustrator (London, 1960), pp. 7-8. 16 Wilhelm Stede, Die Gespenstergeschichten des Petavatthu (Leipzig, 1914 ), p. 63. 17 Dhammapada Atthakathii I.
The question whether the pretas could actually eat the food was controversial in ancient times, even though that they could do so is the natural interpretation of the sutta I have quoted. , by the ... " 18 Although this seems to contradict the Theravadin commentaries just quoted, which in their present form are many centuries younger than the Kathiivatthu, it is very likely that the commentaries on this ancient custom are quoting an old story. But, whatever the date of the final victory of orthodoxy, it is clear that sensible Theravadin monks decided that food being visibly consumed by a monk could not possibly be eaten by someone else, so that, if people persisted in their habit of feeding dead relatives, the custom required reinterpretation.