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By and large the monks I meetLove their wine and meat. Instead of climbing straight to HeavenThey slip back down to Hell. They chant a sutra or twoTo fool the laymen in town, Unaware the laymen in townAre more perceptive than them. People crowd in the dust, Enjoying the pleasures of the dust. I see them in the dustAnd pity fills my heart. Why do I pity their lot? I think of their pain in the dust. Take these mortal incarnationsThese comical-looking formsWith faces like the silver moonAnd hearts as black as pitch. Cooking pigs and butchering sheep, Bragging about the flavor, Dying and going to Frozen-Tongue HellBefore they stop telling lies.
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By and large
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By and monks
By the 12th to 13th centuries A. D., monks were preparing illuminated manuscripts on vellum and parchment in monasteries throughout Europe and were using lead styli to draw lines for their writings and for the outlines for their illuminations.
By this choice, however, the Dominican brothers designated themselves not monks, but canons-regular.
By the 9th century Taoist monks or alchemists searching for an elixir of immortality had serendipitously stumbled upon gunpowder.
By the 11th century, Italian monks were flavoring crudely distilled spirits with juniper berries.
By that time the Guelph Henry the Lion, Duke of Saxony and Bavaria, had built a bridge over the river Isar next to a settlement of Benedictine monks — this was on the Salt Route and a toll bridge.
By that time, the Gelugpa or Yellow Hat school had, after a period of anarchy in Tibet, become a powerful force resulting in the flight to Bhutan of numerous monks of various minor opposing sects.
By 1111 the ranks had grown sufficiently at Cîteaux, and Stephen sent a group of 12 monks to start a " daughter house ", a new community dedicated to the same ideals of the strict observance of Saint Benedict.
By the fourteenth century, the cloisters of monks writing in the scriptorium had almost fully given way to commercial urban scriptoria, espically in Paris, Rome and the Netherlands.
By definition, the selection of poorer houses for dissolution in the First Act minimised the potential release of funds to other purposes ; and once pensions had been committed to former superiors, cash rewards paid to those wishing to leave, and appropriate funding allocated for refounded houses receiving transferred monks and nuns, it is unlikely that there was much if any profit at this stage.
By comparison with the forcible closure of monasteries elsewhere in Protestant Europe, the English and Welsh dissolutions resulted in a relatively modest volume of new educational endowments ; but the treatment of former monks and nuns was more generous, and there was no counterpart elsewhere to the efficient mechanisms established in England to maintain pension payments over successive decades.
By 1381 there were only fourteen choir monks, three lay brothers and the abbot left at Rievaulx, and some buildings were reduced in size.
By the time it was suppressed by Henry VIII in 1536 as part of the dissolution of the monasteries there were only thirteen monks in the community.
By way of contrast, Phra Rajyanvisith mentions in particular the realizations of several distinguished forest hermit monks.
By the third century, the Desert Fathers ( the earliest monks ), began to live out St. Paul's command to " pray without ceasing " () by having one group of monks pray one fixed-hour prayer while having another group pray the next prayer.
By the height of anti-Catholic legislation, half of the Prussian bishops were in prison or in exile, a quarter of the parishes had no priest, half the monks and nuns had left Prussia, a third of the monasteries and convents were closed, 1800 parish priests were imprisoned or exiled, and thousands of laypeople were imprisoned for helping the priests.
By 1559 there were few monks remaining there, and the abbey was closed and most of the buildings looted and burned.
By 1498 the reforms of cardinal Francisco Jiménez de Cisneros were so fierce that even four hundred Catholic monks and friars fled to Africa with their " wives " and converted to Islam.
By the time of Gundulf's death in 1108 the number of monks had risen from the original 22 to over 60, implying a sizeable library.
Zen historian Martin Collcutt asserts that “ one means by which Zen monks extended their influence in society was by the conduct of funeral services for important patrons .” By the medieval Sōtō period, only a small percentage of the funeral sermons recorded were delivered for members of the monastic order.
By the end of the thirteenth century the monks at Melyn Mynach owned vast acreage devoted to sheep farming.
By the time it was suppressed by Henry VIII in 1536 as part of the dissolution of the monasteries there were only thirteen monks in the community and the abbey had an annual net income of £ 174.
By the time they reach this age, they are familiar with the society's norms of politeness, obedience, and respect toward their elders and toward Buddhist monks.
By the 17th century, Solovetsky Monastery had already had some 350 monks, 600-700 servants, artisans and peasants.
By chance later that day the monks came across a milkmaid at Mount Joy who stated that she was seeking her lost dun cow which she had last seen at Dun Holm.
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