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""Examines Indian Buddhism from its origins in c. 500 BCE, through its ascendance in the first millennium CE and subsequent decline in mainland South Asia by c. 1400 CE"--Provided by publisher"--
How do archaeologists explore the various dimensions of religion? Lars Fogelin uses archaeological work at Thotlakonda in Southern India as his lens in a broader examination of Buddhist monastic life. He discovers the tension between the desired isolation of the monastery and the mutual engagement with neighbors in the Early Historic Period. He also sketches how religious architectural design and use of landscape helped to shaped these relationships. Drawing on historical accounts, religious documents, and inscriptions, as well as results of his systematic archaeological survey, Fogelin is able to shed new light on the ritual and material workings of Early Buddhism in this region, and shows how archaeology can contribute to our understanding of religious practice.
Examines Indian Buddhism from its origins in c. 500 BCE, through its ascendance in the first millennium CE and subsequent decline in mainland South Asia by c. 1400 CE.
The History of Indian Buddhism is undoubtedly Msgr. E. Lamotte's most brilliant contribution to the field of Buddhist exegesis. The work contains a vivid, vigorous and fully-detailed description of early Buddhism and its teachings, the material organization of the Community, the formation and further developments of the writings, the conciliar traditions, the evolution of Buddhist sculpture and architecture, the origins of the sects, the Buddhist dialects and the constitution of the legends, and sets them in the historical background in which buddhist doctrines originated and expanded in India and in the neighbouring countries. Using the material evidence provided by Indian epigraphy and archaeological remains on the one hand, and taking into account the data supplied by Western (Latin and Greek) and Far Eastern (Tibetan and Chinese) sources on the other, Msgr. E. Lamotte has succeeded in producing a lucid and basic book that is unanimously considered as a classic of contemporary Buddhist studies. After thirty years, the work has retained all its value, but, in order to meet the requirements of recent Buddhist scholarship, the History of Indian Buddhism has been supplemented with an additional bibliography, an index of technical terms and revised geographical maps.
Description: This book offers a serious exploration of the many different aspects of ancient Indian Buddhism. In the recent past controversy relating to date of the Buddha has been resurrected. The author has discussed this issue in detail and has suggested his own date for the Mahaparinibbana. Buddhist attitude towards women and ahimsa has also been analyzed from a new perspective. The book examines in detail the background to the origin of Buddhism especially the role of iron in it. The issue as to what extent Buddhism was an urban religion has also been discussed. Most of the arguments in the book have been based on extensive data collected from the Pali Tipitaka. This data is provided in the form of appendices at the end of the book.
Gandhara is a name central to Buddhist heritage and iconography. It is the ancient name of a region in present-day Pakistan, bounded on the west by the Hindu Kush mountain range and to the north by the foothills of the Himalayas. ‘Gandhara’ is also the term given to this region’s sculptural and architectural features between the first and sixth centuries CE. This book re-examines the archaeological material excavated in the region in the nineteenth and early twentieth centuries and traces the link between archaeological work, histories of museum collections and related interpretations by art historians. The essays in the volume underscore the diverse cultural traditions of Gandhara – from a variety of sources and perspectives on language, ethnicity and material culture (including classical accounts, Chinese writings, coins and Sanskrit epics) – as well as interrogate the grand narrative of Hellenism of which Gandhara has been a part. The book explores the making of collections of what came to be described as Gandhara art and reviews the Buddhist artistic tradition through notions of mobility and dynamic networks of transmission. Wide ranging and rigorous, this volume will appeal to scholars and researchers of early South Asian history, archaeology, religion (especially Buddhist studies), art history and museums.
This book describes the Buddhism of India on the basis of the comparison of all the available original sources in various languages. It falls into three approximately equal parts. The first is a reconstruction of the original Buddhism presupposed by the traditions of the different schools known to us. It uses primarily the established methods of textual criticism, drawing out of the oldest extant texts of the different schools their common kernel. This kernel of doctrine is presumably common Buddhism of the period before the great schisms of the fourth and third centuries BC. It may be substantially the Buddhism of the Buddha himself, though this cannot be proved: at any rate it is a Buddhism presupposed by the schools as existing about a hundred years after the Parinirvana of the Buddha, and there is no evidence to suggest that it was formulated by anyone other than the Buddha and his immediate followers. The second part traces the development of the 'Eighteen Schools' of early Buddhism, showing how they elaborated their doctrines out of the common kernel. Here we can see to what extent the Sthaviravada, or 'Theravada' of the Pali tradition, among others, added to or modified the original doctrine. The third part describes the Mahayana movement and the Mantrayana, the way of the bodhisattva and the way of ritual. The relationship of the Mahayana to the early schools is traced in detail, with its probable affiliation to one of them, the Purva Saila, as suggested by the consensus of the evidence. Particular attention is paid in this book to the social teaching of Buddhism, the part which relates to the 'world' rather than to nirvana and which has been generally neglected in modern writings Buddhism.