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The earliest of these monastic schools had more of a spiritual and ascetic focus than a scriptural or theological one, but it has been suggested that these were the qualities that led many monks trained at the monastic school at Lerins to be selected as bishops. [4] Boys going to school. Bolognese manuscript of the Decretum Gratiani, 14th century
The monastic schooling is best documented in lowland Burma, with historical records dating back to the 11th century during the Bagan Kingdom. There is some evidence that the system began in earlier Mon-dominated Kingdoms. [1] The Pyu city-states had some form of monastic school, with boys and girls attending monasteries or convents as novices. [2]
The school in Pushpagiri was established in the third century CE as present Odisha, India. As of 2007, the ruins of this Mahavihara had not yet been fully excavated. Consequently, much of the Mahavihara's history remains unknown. Of the three Mahavihara campuses, Lalitgiri in the district of Cuttack is the oldest.
P.W. Joyce said of it: . Ross Carbery in Cork, was formerly a place of great ecclesiastical eminence; and it was "so famous for the crowds of students and monks flocking to it, that it was distinguished by the name of Ros-ailithir" [allihir : Four Masters], the wood of the pilgrims.
Pachomius the Great establishes a monastic community in Tabennisis. [12] 320: Pishoy is born. c. 323: Pachomius the Great founds a monastery at Tabennisi with more than 100 monks and a monastery at Pabau. [1] He also creates the cenobitic system of monastic governance in which the monks are subject to an abbot. [16] [17] [4] Pishoy is born. 324
The name also refers to the Victorines, the group of philosophers and mystics based at this school as part of the University of Paris. [1] It was founded in the twelfth century by Peter Abelard's tutor and subsequent opponent, the realist school master William of Champeaux, and a prominent early member of their community was Hugh of St Victor. [2]
[33] The foundation of this monastic school was a major shift in the Nyingma tradition, and is seen as a response to the growth of the Gelug school's hegemony which was based on a well organized system of monastic scholasticism and education. [33]
The Sthavira school had, by the time of Aśoka, divided into three sub-schools, doctrinally speaking, but these did not become separate monastic orders until later. Only two ancient sources (the Dīpavaṃsa and Bhavya's third list) place the first schism before Aśoka, and none attribute the schism to a dispute on Vinaya practice.