By Reginald A. Ray
The problem of saints is a tough and intricate challenge in Buddhology. during this magisterial paintings, Ray deals the 1st complete exam of the determine of the Buddhist saint in quite a lot of Indian Buddhist proof. Drawing on an intensive number of resources, Ray seeks to spot the "classical variety" of the Buddhist saint, because it offers the presupposition for, and informs, different significant Buddhist saintly varieties and subtypes. Discussing the character, dynamics, and historical past of Buddhist hagiography, he surveys the ascetic codes, conventions and traditions of Buddhist saints, and the cults either one of dwelling saints and of these who've "passed beyond." Ray strains the position of the saints in Indian Buddhist background, analyzing the beginnings of Buddhism and the foundation of Mahayana Buddhism.
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The problem of saints is a tough and complex challenge in Buddhology. during this magisterial paintings, Ray bargains the 1st entire exam of the determine of the Buddhist saint in quite a lot of Indian Buddhist proof. 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, different significant Buddhist saintly kinds and subtypes.
Extra info for Buddhist Saints in India: A Study in Buddhist Values and Orientations
The unprecedented nature of the Buddha’s discovery meant that it was not naturally accessible to others, and he was therefore “ set apart from ordinary men, and treated as endowed with super natural . . powers or qualities’’ (Weber 1968b, 48). However, others might gain access to the ultimate mystery in and through their relationship with the Buddha, to the extent that they recognized his charisma and submitted themselves to him as devotees (49). Weber remarks that “ psychologically this ‘recognition’ is a matter of complete personal devotion’’ (49).
See Guy W elbon’s discussion of this issue (1968, 194-295). 9. , 1923) and T. W. , 1877), held that the Buddha originally taught and that Buddhism most essen tially is an ethical and/or philosophical teaching in which the mythic and cultic are second ary. This interpretation sees the Buddha as a human being who cultivated his own person through certain disciplines, won a state of moral and intellectual purity, and taught the sober path he had followed to others. F. , 1935), have emphasized the more strictly religious elements in Introduction 13 defining the Buddha’s teaching and the essence of Buddhism.
In so doing, “ the great majority of disciples and followers will in the long run ‘make their living’ out of their ‘calling’ in a material sense” (58-59). Thus it is that “ routinization of charisma also takes the form of the appropriation of powers of control and of economic advantages by the followers or disciples, and of regulation of the re cruitment of these groups” (58). This shift from charismatic authority to tradi tional authority, in early Buddhism as in other similar religious movements, also involves several other factors.