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NTIS 바로가기Journal of the American Oriental Society, v.109 no.4, 1989년, pp.593 -
Lienhard, Siegfried
As the author has shown elsewhere, there are in the Nepal Valley as many Newar communities as there are Newar monasteries, each of which is both religious and social in character and is largely closed to the outside world. The populations of these monasteries consist of 1) only Vajrācāryas, 2) Vajrācāryas and Śākyabhik&n.fsec;us, or 3) only Śākyabhik&n.fsec;us. The author refers to this socio-religious order as sa&n.ndot;gha- or community Buddhism. Those belonging to the two large classes, the Urāyas and the Jyāpus, outside the monasteries are caste-Buddhists. The differences between sa&n.ndot;gha-Buddhism and caste-Buddhism are considerable. Whereas the roots of the former are to be sought in the principles and rules of the monasteries, the latter group has sprung from the conditions of life in genuine lay communities.[Romanized Abstract]As the author has shown elsewhere, there are in the Nepal Valley as many Newar communities as there are Newar monasteries, each of which is both religious and social in character and is largely closed to the outside world. The populations of these monasteries consist of 1) only Vajracaryas, 2) Vajracaryas and Sakyabhiksus, or 3) only Sakyabhiksus. The author refers to this socio-religious order as sangha- or community Buddhism. Those belonging to the two large classes, the Urayas and the Jyapus, outside the monasteries are caste-Buddhists. The differences between sangha-Buddhism and caste-Buddhism are considerable. Whereas the roots of the former are to be sought in the principles and rules of the monasteries, the latter group has sprung from the conditions of life in genuine lay communities.
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