DOCSLIB.ORG

Download Thesis

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Download Thesis This electronic thesis or dissertation has been downloaded from the King’s Research Portal at https://kclpure.kcl.ac.uk/portal/ Food and Craving in Early Buddhist Monasticism focusing on Pali Literature Kong, Man-Shik Awarding institution: King's College London The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without proper acknowledgement. END USER LICENCE AGREEMENT Unless another licence is stated on the immediately following page this work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International licence. https://creativecommons.org/licenses/by-nc-nd/4.0/ You are free to copy, distribute and transmit the work Under the following conditions: Attribution: You must attribute the work in the manner specified by the author (but not in any way that suggests that they endorse you or your use of the work). Non Commercial: You may not use this work for commercial purposes. No Derivative Works - You may not alter, transform, or build upon this work. Any of these conditions can be waived if you receive permission from the author. Your fair dealings and other rights are in no way affected by the above. Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 27. Sep. 2021 Food and Craving in Early Buddhist Monasticism focusing on Pali Literature Thesis submitted for the Degree of Doctor of Philosophy (PhD) King’s College London (UNIVERSITY OF LONDON) By MAN-SHIK KONG 2016 1 Abstract This thesis examines the relationship between early Buddhist monastics and food; beliefs about food’s function in the world; how food was regulated; and how Sangha practices responded to the social context and lay expectations of renouncers. I base my study on early Buddhist literature, mainly in Pali. I make extensive comparison between the six extant vinaya. I draw on the earliest layers of commentarial literature in Pali and Chinese. I explore how the relationship between Buddhist monastics and food changes, examining developments in selected Mahāyāna sūtra. Chapter One establishes key views on food by examining the cosmology of the Aggañña Sutta. This reveals that Buddhism accepts the practical need to eat for physical and spiritual health, but regards as problematic the craving for it, its production and its storage. I use understandings of anatomy to unravel the relationship made between food and lust. Chapter Two looks at the initial rejection of ascetic food restrictions by the Buddha, justifications for not eating after noon, reasons for permitting certain ascetic food restrictions, and narratives warning of the dangers of craving for food. Chapter Three is an indepth comparison of the pācittiya food rules and their origination stories in the six extant vinaya, examining how food gathering and acceptance was regulated in response to practical concerns including donor expectations of renouncers. Chapter Four looks at additional food rules for nuns that sought to avoid the transition of traditional female involvement in food preparation into the Sangha. Chapter Five examines meat and dairy products – the reasoning behind their inclusion in early Buddhism and their exclusion in some Mahāyāna texts. Chapter Six looks in detail at the radical difference in the meditation on the repulsiveness of food between its northern and Theravāda transmissions. 2 CONTENTS Acknowledgements 4 List of Tables 7 Introduction 9 Chapter One: Early Buddhist Cosmology and the Nature of Food 40 Chapter Two: The Decision to Eat 81 Chapter Three: Vinaya Regulations concerning Food 125 Chapter Four: Additional Food Rules for Nuns 188 Chapter Five: Prohibited Foods 227 Chapter Six: Meditation Practices Related to Food 276 Conclusion 320 Abbreviations 334 Bibliography 336 Appendix 358 3 Acknowledgements I would like to thank my primary supervisor Prof. Kate Crosby for her extensive advice and help for my research and for my life in London. I thank her for the extensive hours that she put in to responding to and revising my writing, as well as furthering my research ideas. She broadened my academic horizons in relation to Theravāda Buddhism and other disciplines related to my research. I thank her for her attempts to train me in accuracy and deeper investigation. I especially thank for her patience and consideration for my research. I also greatly appreciate her warm- hearted treatment of my family, especially my two sons. I similarly thank my secondary supervisor, Dr. Andrew Skilton, who took over after the departure of Prof. Xinzhong Yao for Renmin University. Dr. Skilton warmheartedly helps foreign students, providing much useful advice on research work. He co-organised the Buddhist studies writers’ forum at King’s and I learnt many things about Ph.D. thesis work from him. Like Kate, he put in many hours improving my writing often at very short notice, particularly as the deadline for submission approached. I would not have been able to complete this thesis on time without him. During my time as a Ph.D. student at SOAS and Kings, I also had the pleasure and benefit of knowing Dr. Pyi Phyo Kyaw, who always kindly answered my troublesome questions about academic and daily lives. She provided substantial help in all aspects of studying and living in the UK. She provided an excellent training session on academic referencing and offered guidance through the bureaucracy of submission. I also thank her for the way she treated my sons with great kindness and affection. Two others have helped me behind the scenes: Piers Messum laboured on my articulation and English in the early days of my research studentship, while Richard 4 Arundel tackled my English writing towards the end, supporting my supervisors. I thank them both. I wish to acknowledge my deep gratitude to Dr. Jung-Su Lee, who has always encouraged me throughout the difficulties of my life in a foreign country. He supports me in everything, whether in my academic or daily life. He was never reluctant to send me materials for my research from S. Korea, greatly facilitating my research. I would similarly like to express my gratitude to Dr. Ja-rang Lee for her useful advice for my research. She readily helped me whenever I asked, especially when I asked for Japanese materials for my research. I thank the Temple Food Division of the Jogye Order for giving me useful information and materials for my research in spite of my continuing criticism of its direction and activities. I also thank the staff at the Temple Food Division for supporting and helping my research, especially You-Shin Kim and So-Young Choi for their endless support and help. I greatly thank the Korean nuns who are temple food experts for their kindness and useful information on temple food, especially Bhikkhuni Hong Seung, who helped my research on temple food, telling me invaluable stories and providing useful information about the history of Korean temple food; also Bhikkhuni Bup Song, who greatly encouraged my research on temple food. My two examiners Prof. Koichi Shinohara of Yale and Prof. Paul Dundas of Edinburgh showed extraordinary diligence, patience and kindness in their examination of my thesis and the viva voce examination, which they also conducted with great efficiency only a month after submission. I would like to apologise to them for any shortcomings in my attempts to correct the thesis in accordance with their suggestions or for failing to understand any of the points they made in the viva. I could not have hoped for more informed or considerate examiners. 5 Finally, but most importantly, I thank my family. I owe many things to my parents in law, Kuk-Eung Chang and Hyun-Ja Yang. They have supported me for everything in studying and living in London. I am greatly indebted to my wife and two sons who must have endured lonely and boring times without their husband and father. I am greatly grateful to my wife, You-jean Jang, who has supported and has dealt with every problem caused in daily life both without and by her husband. I thank all three for accompanying me here to London. I think I should pay my greatest gratitude to my mother who has sacrificed everything for me and continues to do so even now. My thanks to all those I mention here, for enabling me to complete this research. I appreciate for their help and affection wholeheartedly. Man-Shik Kong, King’s College London, September 2015. 6 List of Tables 1.1. The Eighteen Elements. ....................................................................................................... 43 1.2. The classification of the state of food in the Aggañña sutta. .................................................. 48 1.3. The classification of food in the Apidamo shunzhengli lun. ...................................................... 49 1.4. The classification of food in the Yuqie shidi lun. .......................................................................... 50 1.5. the Classification of food in the Quishi jing (起世經). ..................................................... 52 1.6. The relationship between human beings and nature in the Sāmmitīya. .......................... 57 1.7. Immorality and decrease of life span. ............................................................................... 59 2.1. The Buddha-to-be’s ascetic practices relating to food. .................................................. 69 2.2. Ascetic
Load more

Recommended publications
  • The Practice of Fasting After Midday in Contemporary Chinese Nunneries
    The Practice of Fasting after Midday in Contemporary Chinese Nunneries Tzu-Lung Chiu University of Ghent According to monastic disciplinary texts, Buddhist monastic members are prohibited from eating solid food after midday. This rule has given rise to much debate, past and present, particularly between Mahāyāna and Theravāda Buddhist communities. This article explores Chinese Buddhist nuns’ attitudes toward the rule about not eating after noon, and its enforcement in contemporary monastic institutions in Taiwan and Mainland China. It goes on to investigate the external factors that may have influenced the way the rule is observed, and brings to light a diversity of opinions on the applicability of the rule as it has been shaped by socio- cultural contexts, including nuns’ adaptation to the locals’ ethos in today’s Taiwan and Mainland China. Introduction Food plays a pivotal role in the life of every human being, as the medium for the body’s basic needs and health, and is closely intertwined with most other aspects of living. As aptly put by Roel Sterckx (2005:1), the bio-cultural relationship of humans to eating and food “is now firmly implanted as a valuable tool to explore aspects of a society’s social, political and religious make up.” In the . 5(11): 57–89. ©5 Tzu-Lung Chiu THE Practice of FastinG AFTER MiddaY IN ContemporarY Chinese NUNNERIES realm of food and religion, food control and diet prohibitions exist in different forms in many world faiths. According to Émile Durkheim (1915:306), “[i]n general, all acts characteristic of the ordinary life are forbidden while those of the religious life are taking place.
    [Show full text]
  • Beyond Buddhist Apology the Political Use of Buddhism by Emperor Wu of the Liang Dynasty
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Ghent University Academic Bibliography Beyond Buddhist Apology The Political Use of Buddhism by Emperor Wu of the Liang Dynasty (r.502-549) Tom De Rauw ii To my daughter Pauline, the most wonderful distraction one could ever wish for and to my grandfather, a cakravartin who ruled his own private universe iii ACKNOWLEDGEMENTS Although the writing of a doctoral dissertation is an individual endeavour in nature, it certainly does not come about from the efforts of one individual alone. The present dissertation owes much of its existence to the help of the many people who have guided my research over the years. My heartfelt thanks, first of all, go to Dr. Ann Heirman, who supervised this thesis. Her patient guidance has been of invaluable help. Thanks also to Dr. Bart Dessein and Dr. Christophe Vielle for their help in steering this thesis in the right direction. I also thank Dr. Chen Jinhua, Dr. Andreas Janousch and Dr. Thomas Jansen for providing me with some of their research and for sharing their insights with me. My fellow students Dr. Mathieu Torck, Leslie De Vries, Mieke Matthyssen, Silke Geffcken, Evelien Vandenhaute, Esther Guggenmos, Gudrun Pinte and all my good friends who have lent me their listening ears, and have given steady support and encouragement. To my wife, who has had to endure an often absent-minded husband during these first years of marriage, I acknowledge a huge debt of gratitude. She was my mentor in all but the academic aspects of this thesis.
    [Show full text]
  • 06 Ngo Dinh Bao.Indd
    The Concept and Practices of Mahayana Buddhist Vegetarianism in Vietnamese Society Ven. Ngo Dinh Bao Hiep, Asst. Prof. Dr. Sanu Mahatthanadull International Buddhist Studies College (IBSC) Mahachulalongkornrajavidyalaya University, Phra Nakhon Si Ayutthaya, Thailand Corresponding Author Email: [email protected] Abstract The objectives of this paper are 1) to study the concept of vegetarianism in Mahayana Buddhist canon; 2) to study the concept and practice of Mahayana Buddhist Vegetarianism in Vietnamese society and 3) to analyze the roles of Mahayana Buddhist vegetarian in Vietnamese society. This qualitative study rotate issue on the concept and practice of Mahayana Buddhist Vegetarianism in Vietnam society. The study is also found that it is not necessary for one to be a vegetarian in order to become a Buddhist. Buddhist motivations for abstaining from meat-eating draw from a wide range of traditions. Theravada tradition emphasizes non-harming, Right Livelihood, and detachment; Mahayana tradition highlights interdependence, Buddha-nature, and compassion. Keywords: Mahayana Buddhism, vegetarianism, Vietnamese society. 78 JIABU | Vol. 12 No.1 (January – June 2019) 1. Introduction It must be said that, in all Mahayana sutras, there is no sutra allowed to eat meat. Not only that, the Buddha also explicitly stated that human should be preventing from meat eating. From Mahayana scriptures, the Buddha clearly states that all sentient beings are equal because they all have Buddha-nature and will be enlightened in the future: “I am the Buddha, and sentient beings will be the Buddha.” “Sabbe tasanti dandassa sabbe bhayanti maccuno attanam upamam katva na haneyya na ghataye”. (All are afraid of the stick, all fear death.
    [Show full text]
  • Buddhism Between Abstinence and Indulgence: Vegetarianism in the Life and Works of Jigme Lingpa
    Otterbein University Digital Commons @ Otterbein Religion & Philosophy Faculty Scholarship Religion & Philosophy 2013 Buddhism Between Abstinence and Indulgence: Vegetarianism in the Life and Works of Jigme Lingpa Geoffrey Barstow Otterbein University Follow this and additional works at: https://digitalcommons.otterbein.edu/religion_fac Part of the Religion Commons Repository Citation Barstow, Geoffrey, "Buddhism Between Abstinence and Indulgence: Vegetarianism in the Life and Works of Jigme Lingpa" (2013). Religion & Philosophy Faculty Scholarship. 6. https://digitalcommons.otterbein.edu/religion_fac/6 This Article is brought to you for free and open access by the Religion & Philosophy at Digital Commons @ Otterbein. It has been accepted for inclusion in Religion & Philosophy Faculty Scholarship by an authorized administrator of Digital Commons @ Otterbein. For more information, please contact [email protected]. Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 Buddhism Between Abstinence and Indulgence: Vegetarianism in the Life and Works of Jigmé Lingpa Geoffrey Barstow Otterbein University Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Repro- duction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected]. Buddhism Between Abstinence and Indulgence: Vegetarianism in the Life and Works of Jigmé Lingpa Geoffrey Barstow1 Abstract Tibetan Buddhism idealizes the practice of compassion, the drive to relieve the suffering of others, including animals. At the same time, however, meat is a standard part of the Tibetan diet, and abandoning it is widely understood to be difficult.
    [Show full text]
  • Mphil Thesis – Food for Bodhisattvas
    Food for Bodhisattvas An Intertextual Study of the Māṃsabhakṣaṇaparivarta of the Laṅkāvatārasūtra Śraddhāpa Welsh SAN4590 - Master’s Thesis in Sanskrit (Asia and Middle East Studies) Department of Culture Studies and Oriental Languages UNIVERSITY OF OSLO 01.06.17 %1 # %2 Copyright !raddh"pa Welsh 2017 Food for Bodhisattvas: An Intertextual Study of the M"&sabhak'a(aparivarta of the La)k"vat"ras*tra !raddh"pa Welsh http://www.duo.uio.no$ # %3 Summary This thesis is a study of the M"&sabhak'a(aparivarta (The Chapter on Meat-Eating) of the La)k"vat"ras*tra, one of the key scriptures of the Yog"c"ra school of Mah"y"na Buddhism which in turn was a key influence on the Chan/Zen schools of China and Japan. The M"&sabhak'a(aparivarta argues strongly that a bodhisattva (the ideal Buddhist practitioner for the Mah"y"na) should abstain from eating meat. In doing so it not only argues against but flatly contradicts earlier Buddhist scriptures with which its audience would have been familiar. The M"&sabhak'a(aparivarta is unusual for a Buddhist text in the strength of the rhetoric it employs against those who hold a different view. This suggests that at the time the text was composed, the debate around whether Buddhists were obliged to abstain from eating meat or not was a heated one. Indeed, the popularity of the La)k"vat"ras*tra in China and Japan was a major factor in promoting vegetarianism in those societies – particularly amongst Buddhist monks and nuns. I use philological methods, and an intertextual theoretical approach to analysing this text, drawing on the key concepts of the ideologeme and the horizontal and vertical axes of a text first used by the French theoretician Julia Kristeva, as well as the idea of the death of the author first put forward by Roland Barthes.
    [Show full text]
  • Spiritual Vegetarianism
    Spiritual vegetarianism: Identity in everyday life of Thai non-traditional religious cult members Boonyalakha Makboon A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) 2015 School of Communications ii Table of Contents Attestation of Authorship ……………………………………………………………………………….….. ix List of Figures ……………………………………………………………………………………………….…… x List of Interview Examples ……………………..…………………………………………………………. xv Acknowledgements .…………………………………………………………………………………………… xvi Ethics Approval ….………………………………………………………………………………………………. xvii Abstract .……………………………………………………………………………………………………………..xviii 1. Introduction: Vegetarianism, identity, and religious belief ……………………………. 1 1.1The reasons I studied vegetarians in Thailand………………………………………... 1 1.2 The reasons I wanted to study vegetarians’ identity production ………….. holistically …………………………………………………………………………………………….. 3 1.3 The reason that religion is important in my study.……………………………….… 4 1.4 The reason I conducted a video-ethnography.…………………………………….…. 5 1.5 The reason I used multimodal (inter)action analysis as my theoretical/…. methodological framework …………………………………………………………………… 6 1.6 The reason I conducted sociolinguistics interviews ……………………………… 6 1.7 Why mediated discourse theory was relevant for my study ………………… 7 1.8 Structure of the thesis ………………………………………………………………………….. 8 1.9 Conclusion ……………………………………………………………………………………………. 16 iii 2. Research design: A video ethnography, multimodal transcription, and ………. introduction
    [Show full text]
  • Money Sex War Karma
    MONEY Current Events / Eastern Religion “A WORK OF DEEP AND URGENT RELEVANCE.” –– Ethan Nichtern, author of One City: A Declaration of Interdependence ...................................................................................................................... SEX THIS BRISK AND BRILLIANT BOOK OFFERS TRANSFORMATIVE, RAZOR-SHARP INSIGHTS into the causes behind worldwide troubles and why we all share a pervasive sense of "never enough"—whether it's time, money, sex, security, or on a cultural scale, even war. Loy's "Buddhist Revolution" is nothing less than a radical change in the way we approach WAR our lives, our culture, our planet, and our future. ...................................................................................................................... “I know of no other book that holds more promise for the survival and relevance of Buddhism in the modern world.” KARMA –– Lin Jensen, author of Pavement: Reflections on Mercy, Activism, and Doing “Nothing” for Peace “David Loy is a subversive, undermining our cherished opinions and revealing a revolutionary world of human possibility. Long live this revolution!” –– James Ishmael Ford, author of Zen Master WHO? LOY “A flashy title… but a serious and substantial book.” —Buddhadharma magazine NOTESFORABUDDHISTREVOLUTION Wisdom Publications • Boston ISBN 13: 978-0-8617-1558-9 US$15.95 wisdompubs.org ISBN 0-86171-558-6 DAVID R. LOY Produced with Environmental Mindfulness “If you’re interested in personal or societal change, this is a book you need to read.” —Noah Levine, author of Against the Stream wisdom MONEY, SEX, WAR, KARMA Notes for a Buddhist Revolution MONEY, SEX, WAR, KARMA NotesforaBuddhistRevolution David R. Loy Wisdom Publications • Boston Wisdom Publications, Inc. 199 Elm Street Somerville MA 02144 USA www.wisdompubs.org © 2008 David R. Loy All rights reserved.
    [Show full text]
  • Buddhist Vegetarianism - Wikipedia
    Buddhist vegetarianism - Wikipedia https://en.wikipedia.org/wiki/Buddhist_vegetarianism Buddhist vegetarianism Buddhist vegetarianism is the belief that following a vegetarian diet is implied in the Buddha's teaching. In Buddhism, however, the views on vegetarianism vary between different schools of thought. According to Theravada, the Buddha allowed his monks to eat pork, chicken and fish if the monk was aware that the animal was not killed on their behalf. The Mahayana schools generally recommend a vegetarian diet; according to some sutras the Buddha himself insisted that his followers should not eat the flesh of any sentient being.[1] Monks of the Mahayana traditions that follow the Brahma Net Sutra are forbidden by their vows from eating flesh of any kind. Contents Early Buddhism Views of different schools Theravada View Mahayana view Vajrayana Common practices Theravada Chinese, Korean, Vietnamese, and Taiwanese traditions Japanese traditions Tibetan traditions See also References Further reading External links Early Buddhism The earliest surviving written accounts of Buddhism are the Edicts of Asoka written by King Asoka, a well-known Buddhist king who propagated Buddhism throughout Asia and is honored by both Theravada and Mahayana schools of Buddhism. The authority of the Edicts of Asoka as a historical record is suggested by the mention of numerous topics omitted as well as corroboration of numerous accounts found in the Theravada and Mahayana Tripitakas written down centuries later. [2] Asoka Rock Edict 1 dated to c. 257 BCE mentions the prohibition of animal sacrifices in Asoka’s Maurya Empire as well as his commitment to vegetarianism; however, whether the Sangha was vegetarian in part or in whole is unclear from these edicts.
    [Show full text]
  • Leading the Good Life: Peng Shaosheng's Biographical
    Leading the Good Life: Peng Shaosheng’s Biographical Narratives and Instructions for Buddhist Laywomen in High Qing China (1683-1796) by Hongyu Wu B.A., Sichuan Foreign Language Institute, China, 1992 M.A., Sichuan Foreign Language Institute, China, 1995 M.T.S., Harvard University Divinity School, 2002 Submitted to the Graduate Faculty of the Dietrich School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2013 UNIVERSITY OF PITTSBURGH DIETRICH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Hongyu Wu It was defended on April 10, 2013 and approved by Clark Chilson, Assistant Professor, Religious Studies Katheryn M. Linduff, Professor, History of Art and Architecture Evelyn S. Rawski, Professor, History Adam Shear, Associate Professor, Religious Studies Committee Chair: Linda Penkower, Associate Professor, Religious Studies ii Copyright © by Hongyu Wu 2013 iii Leading the Good Life: Peng Shaosheng’s Biographical Narratives and Instructions for Buddhist Laywomen in High Qing China (1683-1796) Hongyu Wu, Ph.D. University of Pittsburgh, 2013 This dissertation is focused on the Shan nüren zhuan (Biographies of Good Women), the only collection of biographies devoted exclusively to Buddhist laywomen that crossed sectarian lines, composed by Peng Shaosheng (1740-1796), a Confucian literatus turned Buddhist layman and a leading lay voice in early modern Chinese Buddhism. The dissertation examines the life stories of these exemplary Buddhist laywomen in the High Qing (1683-1796), a period marked by social and political change that included the revival of Confucian classicism, increased visibility of women’s work, and government policies that reinforced an intrusive morality into the lives of women.
    [Show full text]
  • Vegetarianism and Animal Nonviolence in Theravada Buddhism with a Special Focus on Sinhala Buddhism
    Nourishing the Dhamma Vegetarianism and Animal Nonviolence in Theravāda Buddhism with a special focus on Sinhala Buddhism James John Stewart Bachelor of Arts, University of Auckland Masters in Philosophy, University of Auckland Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Tasmania August 2012 1 Abstract: Nourishing the Dhamma Vegetarianism and Animal Nonviolence in Theravāda Buddhism (with a special focus on Sinhala Buddhism) Pāli canonical texts routinely report the Buddha as saying that a good Buddhist must never kill another living creature. Such statements are, in many cases, explicitly applied to the case of animals. Not only do such claims imply animal protectionism, but they also imply vegetarianism: if animals are not to be killed, then it seems to follow trivially that they cannot be eaten either. Yet this seemingly trivial move from the non-killing of animals to the non- eating of them is explicitly avoided in the Pāli canonical texts. This project investigates the prima facie case for vegetarianism, both in the Pāli canonical texts and in the Theravāda tradition more widely — a living tradition that is, in certain crucial ways, based upon that textual tradition. The textual component of this investigation is largely confined to an examination of Pāli canonical texts. In respect to the lived Theravāda tradition, the project specifically engages Sinhala Buddhism as practised in Sri Lanka. The latter investigation is made possible by fieldwork conducted at various times throughout 2011 and early 2012 in the Colombo and Këgalle areas. In the first half of the thesis, I argue that, within the Pāli canon, a conflict arises around the issue of vegetarianism.
    [Show full text]
  • (2013) Marginal Buddhists: Religion and Identity of a Chinese Minority in the Philippines
    Dy, Ari C. (2013) Marginal Buddhists: religion and identity of a Chinese minority in the Philippines. PhD Thesis. SOAS, University of London http://eprints.soas.ac.uk/17352 Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this thesis, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", name of the School or Department, PhD Thesis, pagination. MARGINAL BUDDHISTS: RELIGION AND IDENTITY OF A CHINESE MINORITY IN THE PHILIPPINES ARISTOTLE C. DY Thesis submitted for the degree of PhD in Study of Religions 2013 DEPARTMENT OF THE STUDY OF RELIGIONS SCHOOL OF ORIENTAL AND AFRICAN STUDIES UNIVERSITY OF LONDON 1 Declaration for PhD thesis I have read and understood regulation 17.9 of the Regulations for students of the SOAS, University of London concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me, in whole or in part, by any other person. I also undertake that any quotation or paraphrase from the published or unpublished work of another person has been duly acknowledged in the work which I present for examination.
    [Show full text]
  • BUDDHISM and the NATURAL WORLD Daniel Capper, Ph.D
    ROAMING FREE LIKE A DEER: BUDDHISM AND THE NATURAL WORLD Daniel Capper, Ph.D. © 2020 Daniel Capper Please do not cite or share. Forthcoming from Cornell University Press. i Table of Contents Note on Transliterations ................................................................................................................ iii Illustrations ..................................................................................................................................... iv Acknowledgments ............................................................................................................................. v Introduction ......................................................................................................................................1 Chapter Two: Some Methods in Buddhist Environmental Ethics ................................................31 Chapter Three: The Buddha’s Nature ............................................................................................59 Chapter Four: The Clever Bee of Sri Lanka ...............................................................................101 Chapter Five: Beautiful Thai Buffaloes .......................................................................................142 Chapter Six: Eating the Enlightened Plants of China ..................................................................183 Chapter Seven: Japanese Water Buddhas ....................................................................................228 Chapter Eight: Releasing Animals in Tibet
    [Show full text]