By Gregory Schopen
From the Preface "The current quantity presents a vital origin for a social heritage of Indian Buddhist monasticism. difficult the preferred stereotype that represented the buildup of benefit because the area of the layperson whereas priests involved themselves with extra subtle nation-states of doctrine and meditation, Professor Schopen problematizes many assumptions in regards to the lay-monastic contrast by way of demonstrating that clergymen and nuns, either the scholastic elites and the fewer realized, participated actively in a variety of ritual practices and associations that experience heretofore been judged 'popular,' from the buildup and move of benefit; to the care of deceased relatives;.... Taken jointly, the reports contained during this quantity signify the root for a brand new historiography of Buddhism, not just for his or her critique of some of the idees recues of Buddhist stories yet for the compelling connections they draw among it seems that disparate details." --Donald S. Lopez, Jr.
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Additional resources for Bones, Stones and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy and Texts of Monastic Buddhism in India (Studies in the Buddhist Tradition, 2)
42 Withour wanting 10 any sense to defend "missionaries," still there are a number of statements here that one would like to unpack, although we can deal with only a few of the most important. -underscood only by a study of its scriptures. The implicit judgment, of course, is that real Buddhism is texrual Buddhism. Notice that "Buddhist ideas"-at least "correct" "Buddhist ideas"-apparenrly do not reside in what Buddhists acrually did or in what their "priests" said in conversation. Notice that knowledge based on observation of acrual behavior is not adequate.
1 and 2. For the Hindu context, see, among many possibilities, U. Sharma, "Theodicy and the Docrrine of Karma," 1\1an 8 (973) 347-364. 32. Lüders, Bharh"t Inscriptiom, 55 (A 108). 33. V. B. Kolte, "Brahmi Inscriptions from Pauni," EI 38 (969) 174 (D); S. B. Deo and J. P. Joshi, Pa/mi Excal'ation (1969-1970) (Nagpur: 1972) 38, no. 2. 34. S. Paranavitana, Imcriptiom 01 Ceylon, Vol. e. e. )4; see also lii-liii. 35. Paranavitana, Imcriptiom 0/ Ceylon, Vol. I, nos. 338-341; see also lii-liii. 36. L.
The Gilgit Manuscript of the Sanghabhedavastu. Being the 17th and Last Section of the Vinaya of the Mülasarvästivädin, Parts 1-11, Serie Orientale Roma, XLIX, 1-2 (Roma: 1977-78). Cited by volume, page, and line. Sayanäsanavastu and R. , The Gilgit Manuscript of the Adhikararyavas tu Sayanäsanavastu and the Adhikararyavastu. Being the 15 th and 16th Sections of the Vinaya of the Mülasarvästivädin, Serie Orientale Roma, L (Roma: 1978). Cited by page and line. StIl Studien zur Indologie und Iranistik Tog The Tog Palace Manuscript of the Tibetan Kanjur, Vols.