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020 _a9780824836474
_qprint
020 _a9780824840075
_qPDF
024 7 _a10.1515/9780824840075
_2doi
035 _a(DE-B1597)9780824840075
035 _a(DE-B1597)484077
035 _a(OCoLC)1024033985
040 _aDE-B1597
_beng
_cDE-B1597
_erda
050 4 _aBQ6160.I4
_bC53 2014
072 7 _aSOC008000
_2bisacsh
082 0 4 _a294.3/6570954
_223
084 _aonline - DeGruyter
100 1 _aClarke, Shayne
_eautore
245 1 0 _aFamily Matters in Indian Buddhist Monasticisms /
_cShayne Clarke.
264 1 _aHonolulu :
_bUniversity of Hawaii Press,
_c[2013]
264 4 _c©2014
300 _a1 online resource (296 p.)
336 _atext
_btxt
_2rdacontent
337 _acomputer
_bc
_2rdamedia
338 _aonline resource
_bcr
_2rdacarrier
347 _atext file
_bPDF
_2rda
505 0 0 _tFrontmatter --
_tContents --
_tAcknowledgments --
_tAbbreviations --
_tConventions --
_tChapter One. The Rhinoceros in the Room --
_tChapter Two. Family Matters --
_tChapter Three. Former Wives from Former Lives --
_tChapter Four. Nuns Who Become Pregnant --
_tChapter Five. Reconsidering Renunciation --
_tNotes --
_tWorks Consulted --
_tIndex of Texts --
_tIndex of Authors/Subjects --
_tAbout the Author
506 0 _arestricted access
_uhttp://purl.org/coar/access_right/c_16ec
_fonline access with authorization
_2star
520 _aScholarly and popular consensus has painted a picture of Indian Buddhist monasticism in which monks and nuns severed all ties with their families when they left home for the religious life. In this view, monks and nuns remained celibate, and those who faltered in their "vows" of monastic celibacy were immediately and irrevocably expelled from the Buddhist Order. This romanticized image is based largely on the ascetic rhetoric of texts such as the Rhinoceros Horn Sutra. Through a study of Indian Buddhist law codes (vinaya), Shayne Clarke dehorns the rhinoceros, revealing that in their own legal narratives, far from renouncing familial ties, Indian Buddhist writers take for granted the fact that monks and nuns would remain in contact with their families.The vision of the monastic life that emerges from Clarke's close reading of monastic law codes challenges some of our most basic scholarly notions of what it meant to be a Buddhist monk or nun in India around the turn of the Common Era. Not only do we see thick narratives depicting monks and nuns continuing to interact and associate with their families, but some are described as leaving home for the religious life with their children, and some as married monastic couples. Clarke argues that renunciation with or as a family is tightly woven into the very fabric of Indian Buddhist renunciation and monasticisms. Surveying the still largely uncharted terrain of Indian Buddhist monastic law codes preserved in Sanskrit, Tibetan, and Chinese, Clarke provides a comprehensive, pan-Indian picture of Buddhist monastic attitudes toward family. Whereas scholars have often assumed that monastic Buddhism must be anti-familial, he demonstrates that these assumptions were clearly not shared by the authors/redactors of Indian Buddhist monastic law codes. In challenging us to reconsider some of our most cherished assumptions concerning Indian Buddhist monasticisms, he provides a basis to rethink later forms of Buddhist monasticism such as those found in Central Asia, Kaśmīr, Nepal, and Tibet not in terms of corruption and decline but of continuity and development of a monastic or renunciant ideal that we have yet to understand fully.
530 _aIssued also in print.
538 _aMode of access: Internet via World Wide Web.
546 _aIn English.
588 0 _aDescription based on online resource; title from PDF title page (publisher's Web site, viewed 02. Mrz 2022)
650 0 _aBuddhist monks
_xFamily relationships
_zIndia.
650 0 _aBuddhist nuns
_xFamily relationships
_zIndia.
650 0 _aMonastic and religious life (Buddhism)
_zIndia.
650 7 _aSOCIAL SCIENCE / Ethnic Studies / General.
_2bisacsh
850 _aIT-RoAPU
856 4 0 _uhttps://doi.org/10.1515/9780824840075
856 4 0 _uhttps://www.degruyter.com/isbn/9780824840075
856 4 2 _3Cover
_uhttps://www.degruyter.com/document/cover/isbn/9780824840075/original
942 _cEB
999 _c203085
_d203085