By Gregory Schopen
From the Preface "The current quantity offers an important beginning for a social heritage of Indian Buddhist monasticism. tough the preferred stereotype that represented the buildup of benefit because the area of the layperson whereas priests involved themselves with extra subtle geographical regions of doctrine and meditation, Professor Schopen problematizes many assumptions in regards to the lay-monastic contrast via demonstrating that clergymen and nuns, either the scholastic elites and the fewer discovered, 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 reports contained during this quantity signify the root for a brand new historiography of Buddhism, not just for his or her critique of a number of the idees recues of Buddhist experiences yet for the compelling connections they draw among it sounds as if 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
Eliade (London: 1987) 352ff ("Textual sources are late, dating at the very least five hundred years after the death of the Buddha"); G. Schopen, "Two Problems in the History ofIndian Buddhism" Ch. II below, 23-25. 5. This, ironically, is especially true for the so-called early canonical literature. For Päli, see O. von Hinüber, "Päli Manuscripts of Canonical Texts from North Thailand-a Preliminary Report," Journal of the Siam Soäety 71 (1983) 75-88 ("most of the surviving [Päli} manuscript material is hardly older than the late 18th century" ); and the material cited in G.
P. ) (md History: A Plea lor Recoflriliatiofl (London: 1974). 12. Epigraphical evidence, at least, does not support the idea that Buddhist literature was widely known in actual Buddhist communities, but in fact points in the opposice direction; see, most recently, G. 1 (989) 149-157, and the sources cited in the notes there. 13. In speaking about "early Christian archaeology," G. F. Snyder refers to "three miscaken assumptions" about "sacred" literature: "It is assumed the literature represents rat her accurately the historical situation when actually it may have a tendentious purpose ....
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. de La Vallee Poussin, "Death and Disposal of the Dead (Buddhist)," EniJ'dopaedia 0/ Religion and Ethics, ed. J. Hastings, Vol. IV (Edinburgh: 1911) 446-449. 37. T. W. Rhys Davids, Bllddhist Suttas. Sacred Books of the East, Vol. XI (Oxford: 1900) xliv-xlv.