By Reginald A. Ray
The difficulty of saints is a tricky and intricate challenge in Buddhology. during this magisterial paintings, Ray bargains the 1st accomplished exam of the determine of the Buddhist saint in quite a lot of Indian Buddhist facts. Drawing on an in depth number of assets, Ray seeks to spot the "classical style" of the Buddhist saint, because it presents the presupposition for, and informs, the various significant Buddhist saintly forms and subtypes. Discussing the character, dynamics, and background of Buddhist hagiography, he surveys the ascetic codes, conventions and traditions of Buddhist saints, and the cults either one of residing saints and of these who've "passed beyond." Ray strains the function of the saints in Indian Buddhist historical past, studying the beginnings of Buddhism and the foundation of Mahayana Buddhism.
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Extra resources for Buddhist Saints in India: A Study in Buddhist Values and Orientations
In this role, for whatever assistance they may provide the monks, the laypeople are always a potential threat to the maintenance of the purity of the dharma. Scholars have embraced the two-tiered model of Buddhism not only because it is found in normative textual tradition. Equally important, this model also provides a coherent and thorough explanation of the basic structures of Indian Buddhism and is particularly useful in placing a number of phenomena that do not seem to conform to the notion of a pure, elite, monastic Buddhism.
A monk may not take a disciple until he has been ordained for ten years, obviously militating in various ways against the spontaneous relationship of disciple and charismatic teacher (Frauwallner 1956, 72). Of particular interest, only fully ordained monks of long standing may be teachers, that is, those who have already established themselves as reliable representatives of monastic tradition. In addition, under various conditions the disciple may be assigned another teacher, thus denying the unique and lifelong bond of disciple and master so clearly exemplified in the Buddha's relation with his own disciples.
But what might be its reason for doing so? 52 As Weber remarks, the "community of monks clearly did not wish to permit either spiritual succession or, in general, the aristocracy of charisma to gain ascendency in their midst" (1958, 224). Thus classical monasticism replaced hierarchy based on spiritual charisma with a hierarchy based on seniority and bureaucratic function (224). In the Old Skandhaka, it is no longer the individual master but rather the community of monks that has the power to confer full ordination.
Buddhist Saints in India: A Study in Buddhist Values and Orientations by Reginald A. Ray