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Journal articles on the topic 'Vinaya'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Yao, Fumi. "The Story of Dharmadinnā." Indo-Iranian Journal 58, no. 3 (2015): 216–53. http://dx.doi.org/10.1163/15728536-05800062.

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In the Kṣudrakavastu of the Mūlasarvāstivāda Vinaya, the nun Dharmadinnā is ordained not in the usual way, but rather by a messenger, a valid type of ordination listed in the various lists of types of ordination in Indian Buddhist texts. While both the story of Dharmadinnā and these lists have received some scholarly attention, what has not been noted is the peculiarity of the Mūlasarvāstivādin tradition in relation to other existing vinayas on the issue of ordination by messenger. In this paper, I examine the story of Dharmadinnā’s ordination in the Kṣudrakavastu with special reference to its highly narrative characteristics and its surprising lack of legal elements. Then I discuss how the above characteristics are related to the list of different types of ordination which appears in other parts of this vinaya. As Appendices, I present a comparative table of the story and its counterparts in the other vinayas and a comparative table of the lists of types of ordination found in different texts.

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2

Wu, Weilin. "On the Patriarchal Lineages of Vinaya Transmission Starting with Upāli: Narratives and Interpretations in the Vinaya School 律宗 in China and Japan." Religions 14, no. 4 (March 31, 2023): 464. http://dx.doi.org/10.3390/rel14040464.

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In both Pāli and Chinese vinaya literature, there are various patriarchal lineages of vinaya transmission in which Upāli is honored as the first patriarch. These lineages that start with Upāli can be categorized into two types. The first type is found mainly in Indian vinaya texts, including two groups of texts: the Mohe sengqi lü 摩訶僧祇律 (Skt. Mahāsāṃghika-vinaya), and the Samantapāsādikā, a Pāli Vinaya commentary, as well as its parallel Chinese version, the Shanjianlü piposha 善見律毗婆沙. The second type was constructed by Chinese Vinaya school masters in the Northern Song dynasty, who aimed to establish an orthodox Indian origin for the Vinaya school. After their introduction into China and Japan, the first type of lineages experienced transformation in later Vinaya school works composed by medieval Chinese and Japanese Buddhist monks. A comparative philological study on the Samantapāsādikā and Shanjianlü piposha shows a “mistranslated” Tanwude 曇無德 (Skt. Dharmagupta) in the patriarchal lineage of vinaya transmission in the Shanjianlü piposha, the parallel of which is “Buddharakkhita” in the Pāli sources. Further investigation on the Vinaya school reveals that both Dingbin 定賓 and Gyōnen 凝然, monks from the Vinaya school in later periods, identified the Shanjianlü piposha as a commentary on the Dharmaguptaka-vinaya, and they consequently considered the patriarchal lineage in the Shanjianlü piposha as the patriarchal genealogy of the Dharmaguptaka school, with the purpose of establishing an orthodoxy of the Vinaya school that could be traced back to Upāli. Furthermore, in the genealogy in the Mohe sengqi lü, Gyōnen associated the master Fahu 法護 with the Dharmaguptaka school. Yuanzhao 元照, an eminent Vinaya school monk, criticized the second type of lineages as false construction. Instead, he established a patriarchal lineage that starts with Tanwude, the editor and compiler of the Dharmaguptaka-vinaya, for the Chinese Vinaya school.

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3

Sokolova, Anna. "Master Shanghong (738?-815 CE) and the Formation of Regional Vinaya Traditions in Tang Buddhism." T’oung Pao 105, no. 3-4 (November 8, 2019): 315–56. http://dx.doi.org/10.1163/15685322-10534p03.

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AbstractAfter the An Lushan Rebellion in 755, southern China witnessed the rise of the Vinaya movement. Essential sources on the local southern Vinaya communities include writings by scholar–officials who held posts in the southern prefectures. This paper focuses on two stele inscriptions for the Vinaya Master Shanghong 上宏 (738?-815) composed by the literatus Bai Juyi 白居易 (772-846) and Liu Ke 劉軻 (?-?) during their journeys to Jiangxi. These inscriptions enable us to identify Shanghong as one of the foremost Vinaya authorities in Jiangxi, to trace the dynamics and course of the development of ordination centers there, and to witness the shaping of a local Vinaya community there as part of a larger development of the Vinaya tradition in southern China during the mid-Tang period.

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4

Vetluzhskaya, Lidia, and Mariia Lepneva. "Vinaya monasteries in the eyes of early Qing emperors." SHS Web of Conferences 134 (2022): 00162. http://dx.doi.org/10.1051/shsconf/202213400162.

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By the first half of the eighteenth century, lineages of the Buddhist Vinaya school (Lüzong) took hold in several monasteries in Beijing. However, when the Yongzheng emperor designed a grand ordination ceremony to be held in 1734 he opted to summon a Vinaya patriarch from a distant Mt Baohua near Nanjing. This article aims to provide an explanation for such a choice by means of exploring the image of relevant Vinaya monasteries in the eyes of early Qing emperors, relying mainly on the evidence in the gazetteers of these monasteries. Our findings show that Vinaya monasteries in Beijing, such as Tanzhe, Guangji, and Minzhong, enjoyed considerable imperial patronage. At the same time, only Minzhong monastery was perceived as a purely Vinaya site, while the image of its counterparts was rather heterogeneous. The main advantage that could have singled out the abbot of Mt Baohua Fuju (1686–1765) was the first full-fledged school genealogy that he compiled in 1733, while other monasteries in question did not possess an identity of sites with strong and stable Vinaya lineages at that time. Accordingly, Yongzheng might have wished to promote a genealogically organized Vinaya school as a check-andbalance against swelling Chan lineages.

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5

Lee, Hyebin. "A Preliminary Report on the Sanskrit Manuscript of the Uttaragrantha of the Mūlasarvāstivāda Vinaya." Religions 15, no. 6 (May 29, 2024): 669. http://dx.doi.org/10.3390/rel15060669.

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The discovery of the Schøyen–Virginia manuscript of the Uttaragrantha provides significant insights into the Mūlasarvāstivāda Vinaya. This newly identified Sanskrit manuscript offers a fresh perspective on monastic law codes, contributing original Sanskrit terms previously known only through Tibetan and Chinese translations, thereby enhancing our knowledge of Sanskrit–Tibetan–Chinese Vinaya terminologies. Also, by adding itself as a new textual witness to the Mūlasarvāstivāda Vinaya, it demonstrates the complex textual history and underscores the potential multiplicity in the Mūlasarvāstivāda Vinaya traditions or even the “Greater Sarvāstivāda” Vinaya traditions. Variations in chapter sequencing across extant versions of the Uttaragrantha suggest the possibility of the chapters originally existing as independent texts rather than as a collective, the Uttaragrantha. This article presents the latest findings on the Sanskrit manuscript fragments of the Uttaragrantha in the Schøyen Collection and the private collection, Virginia. Furthermore, it attempts to show the role of the S-V manuscript of the Uttaragrantha in improving our textual understanding of the Uttaragrantha and examining the potential multiplicity in the Mūlasarvāstivāda Vinaya traditions.

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6

ZHANG, Wen-liang. "Chengguan's Vinaya Thought." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 2 (2007): 572–78. http://dx.doi.org/10.4259/ibk.55.572.

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7

Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.

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From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.

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8

Raschmann, Simone-Christiane. "New Traces of Old Uyghur <i>Vinaya</i> Literature." Письменные памятники Востока 18, no. 3 (December 28, 2021): 17–24. http://dx.doi.org/10.17816/wmo77337.

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Only a few remnants of the ancient Uyghur Vinaya literature have survived. The incomplete state of the two fragments presented here does not allow any firm statements to be made about a specific textual affiliation, but the textual preservation clearly points to an affiliation with Vinaya literature. The aim of this first publication is, on the one hand, to make other Old Uyghur Vinaya text fragments known and, on the other hand, to stimulate discussion of the content.

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9

NISHIMURA, Minori. "Dharmaguptika-vinaya, Khotan, Buddhayasas." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 40, no. 2 (1992): 574–79. http://dx.doi.org/10.4259/ibk.40.574.

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10

YAMAGIWA, Nobuyuki. "Revocation of Vinaya Rules." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 1 (1999): 504–498. http://dx.doi.org/10.4259/ibk.48.504.

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11

Banthawjai, Phramahabanjet. "Vinaya in Pāli Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 1 (December 25, 2020): 449–46. http://dx.doi.org/10.4259/ibk.69.1_449.

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12

Kang, Hyongchol. "The Riddle of Elāpattra: Patterns of Episodic Insertion of early Buddha Biographies." Korean Institute for Buddhist Studies 58 (February 28, 2023): 239–84. http://dx.doi.org/10.34275/kibs.2023.58.239.

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After the historical Buddha passed away, his disciples tried to record the life of the Buddha in various forms, and it became a culture that persisted throughout the history of Buddhism. In the Vinaya of some Buddhist schools, early works to compose a biography of the Buddha can be found. Representatively, the Mahāvagga belonging to the Vinaya of Theravāda or Sthaviravāda tradition, 『彌沙塞部和醯五分律』(T1421), which is a Chinese translation of the Mahīśāsaka-vinaya, and 『四分律』(T1428), which is a Chinese translation of the Dharmaguptaka-vinaya, show results of such attempts in common. These tell the stories, from the Buddha’s enlightenment of Buddha to the conversion of Śāriputra and Maudgalyāyana. Among these three versions, there are unique stories found only in the biography of Buddha in the Mahīśāsaka-vinaya and Dharmaguptaka-vinaya. They are episodes in which Elāpattra (伊羅鉢怛羅), the king of the Nāgas (Nāgarājan) issues riddles. Over time, these stories were tranformed in the Mūlasarvāstivādavinayakṣudravastu (『根本說一切有部毘奈耶雜事』, T1451), and recreated as more expanded stories in the Mahabastu and the Abhiniṣkramaṇasūtra (『佛本行集經』, T190). Besides, another Elāpattra narrative is introduced in the Dhammapada Aṭṭhakathā of Buddhagosa on the Dhammpada 182. In these episodes, Elāpattra asks people riddles to find the Buddha, and eventually meets the Buddha. This article aims to compare and analyze the various versions of the episode of Elāpattra and to clarify their significance. In addition to that, I intend to discover the meaning of the questions and answers, and show that Buddha biographies and narratives can be provide clues to idetify the history of Buddhism.

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13

TERASAKI, Keido. "Buddhist Rituals and the Vinaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 40, no. 2 (1992): 536–38. http://dx.doi.org/10.4259/ibk.40.536.

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14

YAMAGIWA, Nobuyuki. "Recent Studies on Vinaya Manuscripts." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 1 (2003): 339–33. http://dx.doi.org/10.4259/ibk.52.339.

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15

NAGAHARA, Tomoyuki. "Ajatasatru Described in the Vinaya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 12–15. http://dx.doi.org/10.4259/ibk.60.1_12.

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16

SASAKI, Shizuka. "Adhikarana in the Vinaya Texts:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 1 (2013): 338–31. http://dx.doi.org/10.4259/ibk.62.1_338.

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17

Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (March 19, 2020): 249–77. http://dx.doi.org/10.1558/bsrv.39351.

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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are applied by the Buddhist sa?gha in present-day Taiwan, and contrasts modern monastics' opinions on these rules and their relation to early Buddhist vinaya, on the one hand, against classical Chan literature (such as Chanyuan qinggui) and the Buddhist canon (such as Dharmaguptakavinaya), on the other. This comparison fills a notable gap in the existing literature.

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18

Chiu, Tzu-Lung. "The Application of Traditional Rules of Purity (Qinggui) in Contemporary Taiwanese Monasteries." Buddhist Studies Review 36, no. 2 (March 19, 2020): 249–77. http://dx.doi.org/10.1558/bsr.39351.

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Vinaya rules embody the ideal of how Buddhists should regulate their daily lives, and monastics are required to observe them, despite the fact that they were compiled nearly 2,500 years ago in India: a context dramatically different not only from Chinese Buddhism's present monastic conditions, but from its historical conditions. Against this backdrop, rules of purity (qinggui) were gradually formulated by Chinese masters in medieval times to supplement and adapt vinaya rules to China's cultural ethos and to specific local Chinese contexts. This study explores how the traditional qinggui are applied by the Buddhist sa?gha in present-day Taiwan, and contrasts modern monastics' opinions on these rules and their relation to early Buddhist vinaya, on the one hand, against classical Chan literature (such as Chanyuan qinggui) and the Buddhist canon (such as Dharmaguptakavinaya), on the other. This comparison fills a notable gap in the existing literature.

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19

Utami, Sri, and Nguyen Thi My Loc. "The significance of the monastic training system and the essential factors for the spiritual development of bhikkhunīs as depicted in early Buddhist discourses." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 1 (June 30, 2022): 11–20. http://dx.doi.org/10.53417/sjebs.v2i1.65.

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The Buddha presents and establishes a new approach toward women's education by accepting Mahāpajāpatī Gotamī to enter the life of a saṅgha and lead a life based on the Dhamma and Vinaya as a bhikkhunī. This was a great event in the history of the emergence of monastic training for women. The study investigates the essential factors supporting the development of bhikkhunī monastic life in the past based on early Buddhist discourses. Paper analysis methods were used in this study, and the documents used by the researchers were research material from the Sutta Piṭaka and Vinaya Piṭaka. The data was analyzed using descriptive qualitative analysis. The results revealed that by fulfilling the essential factors of the bhikkhunī monastic training, the Noble Ladies who had developed their lives in the Dhamma and Vinaya in historical times successfully achieved the liberation of saṃsara. The results of this study contribute to providing several facts that women can reach the highest spiritual achievement as achieved by men.

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20

Sai, E. N. Mounika. "Law in the Buddhist Tradition in Ancient Indian Society." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 6 (June 14, 2024): 101–9. http://dx.doi.org/10.31305/rrijm.2024.v09.n06.014.

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The Vinaya pitaka is the sacred literature of the Buddhists which contains the regulations for the outward life of the members of the Buddhist samgha - nearly the oldest, and probably the most influential, of all fraternities of monks. Unlike the primarily prescriptive Brahmanical law codes, the vinayas contain narrative portions, commentaries, and casuistries, albeit to different degree. 1Law in the Vinaya texts highlighted as - 1) a body of rules considered binding on a particular political or social unit, and the principle of justice underlying in it. 2) A code or canons of such rules. 3) Institutions and practices for the creation and application of such rules and for of disputes. 4) laws also include such other practices such as the social customs, practices and rules that constitute a form of social control for the maintenance of the groups. 5) Social manners, customary practices etiquette and general behaviors regulating silence, speech, interaction. The set of canonical law texts containing rules, descriptions, case studies, definitions, and punishments and some ancillary material that was used to regulate the samgha. 2The paper explores on how the laws were evolved, the process of making law, the need to make laws? How it regulated? The notion of society during the evolution of law? And in the society how the Buddhist tradition different or similar to the other traditions which existed in during the period? What were the political and economic conditions? Internal relations within the samgha? Law relates to Bhikkhus and law relates to Bhikkhunîs? The relation between laity and renouncers?

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21

Shono, Masanori. "Local Buddhist Monastic Agreements among the (M?la)sarv?stiv?dins." Buddhist Studies Review 34, no. 1 (September 11, 2017): 53–66. http://dx.doi.org/10.1558/bsrv.33779.

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Recently, there have been an increasing number of studies on the Buddhist monastic community as a whole and on individual Buddhist monks and nuns in Vinaya literature. However, we do not know much about how a local Buddhist monastic community was administered. In order to consider just an aspect of the administration in a local monastic community, I will in this paper investigate descriptions of agreements (Skt kriy?k?ra-) that local monastic communities or local Buddhist monks conclude in Vinaya texts belonging to the (M?la)sarv?stiv?dins.

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22

Heirman, Dr Ann. "Becoming a nun in the Dharmaguptaka tradition." Buddhist Studies Review 25, no. 2 (December 29, 2008): 174–93. http://dx.doi.org/10.1558/bsrv.v25i2.174.

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The present article discusses the two stages that, according to the vinaya texts, precede a full ordination of a woman candidate within the samgha: the stages of novice and of probationer. In the context of the present-day discussions on the position of nuns within the samgha, and on the (re)introduction of a nuns' ordination in lineages where today this is not fully accepted, the article focuses on the formal issues that in the Dharmaguptaka vinaya tradition precede the nuns' ordination and thus prepare the basis on which the full ordination was traditionally built.

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23

SASAKI, Shizuka. "The Structure of the Mahasanghika Vinaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 2 (1994): 962–56. http://dx.doi.org/10.4259/ibk.42.962.

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24

YAMAGIWA, Nobuyuki. "A Vinaya Rule Established by Monks." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 358–53. http://dx.doi.org/10.4259/ibk.51.358.

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25

Tatsuguchi, Myosei. "On anapatti in the Dharmaguptaka Vinaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 37, no. 2 (1989): 552–58. http://dx.doi.org/10.4259/ibk.37.552.

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26

Heirman, Ann. "What about Rats? Buddhist Disciplinary Guidelines on Rats: Daoxuan’s Vinaya Commentaries." Religions 12, no. 7 (July 7, 2021): 508. http://dx.doi.org/10.3390/rel12070508.

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Buddhist texts generally prohibit the killing or harming of any sentient being. However, while such a ban may seem straightforward, it becomes much more complex when annoying or dangerous animals are involved. This paper focuses on one such animal—the rat. These rodents feature prominently in monastics’ daily lives, so it should come as no surprise that both Indian and Chinese Buddhist masters pay attention to them. In the first part of the paper, we investigate the problems that rats can cause, how monastics deal with them, and what the authors-compilers of Buddhist vinaya (disciplinary) texts have to say about them. In the second part, we focus on how Daoxuan 道宣 (596–667)—one of the most prominent vinaya masters of the early Tang Dynasty—interprets the vinaya guidelines and their implementation in Chinese monasteries. As we will see, he raises a number of potential issues with regard to strict adherence to the Buddhist principles of no killing and no harming, and so reveals some of the problematic realities that he felt monastics faced in seventh century China.

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Kieffer-Pulz, Petra. "Reuse of Text in P?li Legal Commentaries." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 8–45. http://dx.doi.org/10.1558/bsrv.31640.

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We will examine three types of reuse represented in P?li legal literature: (1) unacknowledged borrowings of authoritative opinions and definitions adapted (such as by dropping the references given in the source text) and rearranged (Samantap?s?dik? > Ka?kh?vitara??; fourth to fifth century ce); (2) unacknowledged borrowings of largely unchanged selected text portions being rearranged (Samantap?s?dik? > Vinaya-sa?gaha; twelfth century CE); and (3) unconnected extracts of unchanged text portions lined up in the sequence of the source text (for instance P?timokkha-padattha-anuva??an? > Vinaya-lakkha?a-r?s?; eighteenth (?) century CE).

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28

Li, Wei, and Zhi Huang. "Intention, Action, and Outcome: Sanctioning Patterns in the Four Pārājikas of the Vinayas." Religions 14, no. 6 (June 12, 2023): 774. http://dx.doi.org/10.3390/rel14060774.

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The sanctions for prohibited behavior in Vinaya texts are based on the precepts. It is, however, in the padabhājaniya (commentaries on the prātimokṣa) and the vinītaka (case-law sections) that these sanctions are further developed and explained. In the Vinayas, intention (the monk’s motivations while committing an act), action (the action that the monk carried out), and outcome (the effect of this action on others) are generally understood to be the three factors that affect the sanctioning principles. Intention is considered the most essential factor because a monk who has performed, without motivation, a negligent action is often declared innocent in the Vinayas. However, some scholars argue that the requirement of intention pertains only to misdemeanors, not to serious offenses, and is not an overriding factor. This article investigates the logic informing the sanctions concerning intention, action, and outcome in the vibhaṅgas for the four pārājikas, including the precepts, the padabhājaniya, and the vinītaka. It is shown that this principle of conviction in fact applies to serious offenses as well as misdemeanors, although there are exceptions, such as cases in which the monk is forced to commit adultery (by being raped), etc. Although the precepts and their associated sanctions vary considerably, this article argues that an underlying logic informs them. This paper provides a typology for these sanctions by investigating the four pārājikas of the Vinayas.

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Price-Wallace, Darcie. "Buddhist Pro-Woman Attitudes Towards Full Ordination: Tibetan and Himalayan Monastics’ Views." Journal of Global Buddhism 24, no. 1 (May 11, 2023): 1–24. http://dx.doi.org/10.26034/lu.jgb.2023.3140.

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Since the 1980s, Tibetan religious leaders and Vinaya scholars have been examining the possibility of restoring the Buddhist ordination vow lineage for women (Tib. dge slong ma, gelongma) in India. These leaders and scholars focus primarily on canonical prescriptions and emphasize that this issue precludes questions of gender equality (pho mo ‘dra mnyam). However, little attention has been paid to the perspectives of Himalayan and Tibetan monastics outside of leadership positions. In order to understand how these Buddhist nuns and monks reconcile Vinaya prescriptions and gender equality, I interviewed and surveyed monastics residing in Bodh Gaya, India, between January 2018-March 2019. Their responses indicate a diversity of views about the relationship between restoring gelongma vows, Vinaya, and gender equality. And yet taken as a whole, they hold a view that is pro-woman but also accounts for gender asymmetries in ways that are sometimes at odds with a gender-justice and rights-based feminism. Their monastic version of feminism downplays social differences and instead emphasizes similarities between men and women’s practices as sites for ethical cultivation within the confines of celibate Buddhist monasticism.

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30

Keown, Damien. "A Survey of Vinaya Literature. Charles S. Prebish." Buddhist Studies Review 13, no. 2 (June 16, 1996): 181–84. http://dx.doi.org/10.1558/bsrv.v13i2.14929.

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31

NAOBAYASHI, Hutai. "The Vinaya Preceptor and his Historical Significance." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 861–68. http://dx.doi.org/10.4259/ibk.48.861.

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32

INOUE, Ayase. "Bhesajja in the Pali Nikayas and Vinaya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 1 (2009): 350–47. http://dx.doi.org/10.4259/ibk.58.1_350.

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TACHIIRI, Shodo. "gilana and abadha in the Pali Vinaya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 1 (2010): 342–39. http://dx.doi.org/10.4259/ibk.59.1_342.

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SHIMIZU, Toshifumi. "The Interpretation of Vinaya Based on Karma:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 364–61. http://dx.doi.org/10.4259/ibk.60.1_364.

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HU, Jianming (FA-YIN). "The Four Parajika in the Mahasamghika Vinaya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 169–73. http://dx.doi.org/10.4259/ibk.64.1_169.

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Han, Su-jin. "The Medicinal Food in the Vinaya-piṭaka." Journal of Korean Association for Buddhist Studies 88 (November 30, 2018): 275–310. http://dx.doi.org/10.22255/jkabs.88.10.

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Heirman, Ann. "Der Ursprung der japanischen Vinaya-Schule, Risshu, und die Entwicklung ihrer Lehre und Praxis. László Hankó." Buddhist Studies Review 22, no. 2 (May 21, 2005): 195–202. http://dx.doi.org/10.1558/bsrv.v22i2.14037.

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Aldè, Mirko, Giannicola Iannella, Jerome Rene Lechien, Francois Simon, and Antonino Maniaci. "Comment on Manchaiah et al. Social Representations of “Tinnitus” and “Health” among Individuals with Tinnitus Seeking Online Psychological Interventions. Audiol. Res. 2023, 13, 207–220." Audiology Research 13, no. 4 (August 14, 2023): 651–52. http://dx.doi.org/10.3390/audiolres13040056.

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We read with pleasure the interesting paper titled “Social Representations of “Tinnitus” and “Health” among Individuals with Tinnitus Seeking Online Psychological Interventions” by Vinaya Manchaiah et al. [...]

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Meeks, Lori. "Vows for the Masses: Eison and the Popular Expansion of Precept-Conferral Ceremonies in Premodern Japan." Numen 56, no. 1 (2009): 1–43. http://dx.doi.org/10.1163/156852708x374437.

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AbstractOver the course of his roughly fifty-year ministry, the Japanese vinaya (ritsu) revivalist priest Eison (also read “Eizon,” 1201–1290) is said to have bestowed the bodhisattva precepts upon some 97,710 people. Many of these conferrals were given en masse, with tens or hundreds (and, according to some records, even thousands) taking precepts (jukai; Chns. shoujie) from Eison together, in single ceremonies. This study places Eison's use of precept-conferral ceremonies in the broader historical context of East Asian, and especially Japanese, Buddhist practice. It then focuses on the particular methods used and innovations introduced by Eison and his vinaya-revival movement, paying close attention to the socio-political roles that precept-conferral ceremonies played in relationships between monks, monasteries, and lay devotees in medieval Japan.

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Sokolova, Anna. "Regional Buddhist Communities in Tang China and Their Social Networks: The Network of Master Fayun (?–766)." Religions 14, no. 3 (March 2, 2023): 335. http://dx.doi.org/10.3390/rel14030335.

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This paper investigates the formation of monastic networks in Tang Dynasty (618–907) China, focusing primarily on the Buddhist traditions of Tiantai, Chan and Vinaya, which have yet to be explored as a series of related regional movements. Central to this effort is a dataset that documents over 2000 interactions between some 700 actors that were extracted from stelae inscriptions, monastic biographical collections, historical accounts, letters, and poems. The network data show two clear patterns in the organization of regional Buddhist communities: (1) individual actors bridged cliques of monastics and officials; (2) both monastics and officials contributed to network activities. To illustrate these two patterns, this paper focuses on the ego-network of Fayun 法雲 (?–766), a prominent Vinaya leader based in Jiangsu region, as an example of the formation and evolution of regional Buddhist communities in southern China. Degree centrality indicates that Fayun was one of the central figures in the southern Buddhist landscape of the early eighth century. By tracing his heterogeneous ties with prominent state officials, local authorities, and monastics affiliated with the Tiantai, Chan, and Vinaya traditions, this study outlines general patterns in the formation and legitimization of regional Buddhist communities in Tang China. All three traditions are revealed as intersecting social formations that were sustained through shared ties with local and nationally prominent bureaucrats.

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Norman, K. R. "Index to the Vinaya-pitaka. Compiled by Yumi Ousaka, Moriichi Yamazaki and K. R. Norman." Buddhist Studies Review 14, no. 2 (June 16, 1997): 188–89. http://dx.doi.org/10.1558/bsrv.v14i2.14861.

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Heirman, Ann. "Die Vorschriften für die Buddhistische Nonnengemeinde im Vinaya-Pitaka der Theravadin. Ute Hüsken." Buddhist Studies Review 16, no. 1 (June 15, 1999): 87–91. http://dx.doi.org/10.1558/bsrv.v16i1.14681.

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Die Vorschriften für die Buddhistische Nonnengemeinde im Vinaya-Pitaka der Theravadin. Ute Hüsken. (Monographien zur indischen Archäologie, Kunst und Philologie 11) Dietrich Meier Veralg, Berlin 1997. 519 pp. ISBN 3-496-02632-4.

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Zhou, Zhenru. "Transcending History: (Re)Building Longchang Monastery of Mount Baohua in the Seventeenth Century." Religions 13, no. 4 (March 25, 2022): 285. http://dx.doi.org/10.3390/rel13040285.

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This paper analyzes the roles architectural renovation played in the revival of Longchang Monastery of Mount Baohua (Jiangsu), a major Chinese monastery of the Vinaya School and an ordination center in Late Imperial China. Based on temple gazetteers, monastic memoirs, and modern documentation of monastic architecture and life by Prip-Møller, the author reveals the formation of a spatial system that centered at the threefold ordination rituals. It took the entire seventeenth century for the system to take form under the supervision of a Chan monk-architect Miaofeng and three successive Vinaya abbots, Sanmei, Jianyue, and Ding’an. The spatial practices, comprising a series of reconstructions, reorientations, redesigns, re-demarcations, and refurbishments, have not only reconciled fractures and defects in the monastic architecture but also built a history for the rising institute. This article examines the construction of and the narratives around three centers of the Monastery, namely, the Open-Air Platform Unit where Miaofeng erected a copper hall, the Main Courtyard where Sanmei reoriented the monastic layout to follow the Vinaya tradition, the Ordination Platform Unit where Jianyue rebuilt a stone ordination platform, and again the Open-Air Platform Unit that Ding’an had refurbished and reunited with the later centers. The forces that have driven this seemingly non-progressive history, as the author argues, are not only the consistent efforts to counteract the natural course of material decay, but also the ambition of making a living history without beginning or end.

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Heirman, Ann. "Der Pravarana in dem kanonischen Vinaya-Texten der Mulasarvastivadin und der Sarvastivadin. Jin-il Chung." Buddhist Studies Review 16, no. 2 (June 16, 1999): 235–37. http://dx.doi.org/10.1558/bsrv.v16i2.14641.

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Der Pravarana in dem kanonischen Vinaya-Texten der Mulasarvastivadin und der Sarvastivadin. Jin-il Chung. (Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden 7), Vandenhoek & Ruprecht, Göttingen 1998. 368 pp. ISBN 3-525-26156-X.

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Payutto, P. A. "What a True Buddidst Should Know about the Pali Canon." MANUSYA 5, no. 4 (2002): 93–132. http://dx.doi.org/10.1163/26659077-00504007.

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The Pali Canon refers to the set of scriptures in which the Buddha's teachings, the Dhamma "Doctrine" and Vinaya "Discipline", are enshrined. The Pali term Tipiṭaka "three baskets [of teachings]" denotes the three major divisions of the Canon.

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Hwang Soonil. "Pratītyasamutpādagāthā, Āryā Metre, and Mahāvagga of Pali Vinaya." Journal of Indian Philosophy ll, no. 42 (December 2014): 301–18. http://dx.doi.org/10.32761/kjip.2014..42.010.

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Nakagawa, Masanori. "On abrahmacarya-parajikam in the Vinaya-sutra (III)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 2 (1990): 880–77. http://dx.doi.org/10.4259/ibk.38.880.

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SHIMODA, Masahiro. "The Sphutartha Srighanacarasangrahatika and the Chinese Mahasanghika vinaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 495–92. http://dx.doi.org/10.4259/ibk.39.495.

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YAMAGIWA, Nobuyuki. "The Relation between the Vinaya and the Agama." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 1 (1994): 419–14. http://dx.doi.org/10.4259/ibk.43.419.

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Nakagawa, Masanori. "On abrahmacarya-parajikam in the Vinaya-sutra (I)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 1 (1985): 398–94. http://dx.doi.org/10.4259/ibk.34.398.

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