By Gregory Schopen
From the Preface "The current quantity presents an important starting place for a social heritage of Indian Buddhist monasticism. demanding the preferred stereotype that represented the buildup of advantage because the area of the layperson whereas clergymen involved themselves with extra subtle nation-states of doctrine and meditation, Professor Schopen problematizes many assumptions concerning the lay-monastic contrast by way of demonstrating that clergymen and nuns, either the scholastic elites and the fewer realized, participated actively in quite a lot of ritual practices and associations that experience heretofore been judged 'popular,' from the buildup and move of advantage; to the care of deceased relatives;.... Taken jointly, the experiences contained during this quantity symbolize the foundation for a brand new historiography of Buddhism, not just for his or her critique of a number of the idees recues of Buddhist reports yet for the compelling connections they draw among it appears disparate details." --Donald S. Lopez, Jr.
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Extra info 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)
Archae%gy and Protestant Presuppositions 15 Notes 1. There is, of course, no single, systematic survey of Buddhist archaeological remains in India. The best anempt so far is D. Mitra, Buddhist Monuments (Calcutta: 1971). It, however, was not only not intended to be exhaustive but is now also some twenty years out of date. For inscriptional remains we have, for the period up to 1910, H. Lüders, A List 0/ Brahmi Inscriptions /rom the Earliest Times to abollt A,D, 400 u'ith the Exception 0/ Those 0/ Afoka.
Snyder, 7, 9. 48. M. Eliade, The Sacred and ,he Profane: The Nature ofReligion (San Diego: 1959) 164. 49. "Protestant" is used here in the broadest and most general sense, and the assumption involved is probably only meaningfully so-called in regard to its origins. " Elements of rhis assumption were, of course, much older. There was, to begin with, the "Second Commandment" and its long and convoluted hisrory; see J. " in The Image "nd the Word: Confrontations in judaism, Christianity and Islam, ed.
Vol. I (Paris: 1884) xvi, n. 2, and xvii, nn. 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.
Bones, Stones and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy and Texts of Monastic Buddhism in India (Studies in the Buddhist Tradition, 2) by Gregory Schopen