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Buddhist Monasteries and (Their) Oxen: Daoxuan's Vinaya Commentaries=佛教寺院及（其）牛──道宣的律藏注釋 |
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| Author |
Heirman, Ann (著)
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| Source |
Journal of Chinese Buddhist Studies=中華佛學學報
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| Volume | n.37 |
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| Date | 2024.08 |
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| Pages | 1 - 43 |
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| Publisher | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Keyword | Buddhist monosticism; vinaya; Daoxuan; animals; oxen |
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| Abstract | Buddhist texts generally prohibit the killing and harming of all sentient beings. This is certainly the case in vinaya (disciplinary) texts, which contain strict guidelines on the preservation of all human and animal life. When these texts were translated into Chinese, they formed the core of Buddhist behavioral codes, influencing both monastic and lay followers. Chinese masters, such as the highly influential Daoxuan 道宣 (596-667), wrote extensive commentaries on and accounts of the vinayas to ease the introduction of Buddhist concepts into the Chinese environment. These texts comprise rich sources of information on material culture in Buddhist monasteries and beyond. The subject of this paper is oxen and their complex relations with human beings, as discussed in the disciplinary texts. Oxen were commonplace in both India and imperial China, where they were bred and reared for agricultural purposes, and as draft animals. Depending on the context, they could be perceived as annoying, filthy, or useful. They were associated with improper behavior, seen as helpful or even indispensable, or viewed as the innocent victims of human misbehavior. Yet, all these considerations were overshadowed by the Buddhist proscription against harming or killing any sentient being. Hence, the focus of this paper is Daoxuan's interpretation of this principle in relation to the treatment of oxen, informed by his reading of Indian normative texts and his own Chinese context. As we will see, his guidance was complex, but he always attempted to remain true to what was-and remains-a central tenet of Buddhism.
佛教文獻一般禁止殺戮和傷害所有的有情眾生。律藏（vinaya）文本當然也是如此，其中包含了保護所有人類和動物生命的嚴格指導原則。在這些文本被翻譯成漢語後，它們成為了佛教行為準則的核心，同時影響了僧侶和普通信眾。中國的高僧，如極具影響力的道宣（596－667），撰寫了大量關於律藏的註釋和說明，以方便將佛教觀念引入中國的環境。這些文本包含了關於在佛教寺院內外物質文化的豐富信息資料。本文的主題是在律藏文本中所討論的牛以及牠們與人類的複雜關係。牛在印度和帝制中國都是很常見的。繁殖和飼養牛是出於農業目的。根據不同的語境，牠們可能被認為是討厭的、骯髒的或有用的。人們把牛和行為不當聯繫在一起，又把牠們視為有用和不可或缺的動物，或是當做人類不當行為的無辜受害者。儘管如此，所有這些看法都比不過佛教禁止傷害或殺戮任何生靈的規定重要。因此，本文的核心在於道宣對這一原則在對待牛相關方面的解釋，而他的解讀是基於他對印度規範性文本和自身中國背景的認識。正如我們將看到的，他的指導原則是複雜的，但他總是試圖忠實於，那些曾經是，並且現在也是佛教的核心宗旨。 |
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| Table of contents | 1. Introduction 4
2. Oxen in vinaya texts 5
2.1. Oxen and their improper behavior 5
2.2. Bovine products 10
2.3. Keeping and using oxen 16
3. Oxen in Daoxuan’s vinaya commentarie 18
3.1. Keeping and rearing oxen 19
3.2. The treatment of oxen 22
3.3. Releasing oxen 26
3.4. The consumption of beef 29
3.5. The consumption of cows’ milk 31
3.6. The use of cow dung 34
4. Conclusion 36 |
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| ISSN | 23132000 (P); 23132019 (E) |
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| Hits | 19 |
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| Created date | 2024.12.03 |
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| Modified date | 2024.12.03 |
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