Buddhist monosticism; vinaya; Daoxuan; animals; oxen
摘要
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.
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
