By Gregory Schopen
From the Preface "The current quantity presents a necessary origin for a social historical past of Indian Buddhist monasticism. tough the preferred stereotype that represented the buildup of advantage because the area of the layperson whereas priests involved themselves with extra subtle geographical regions 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 a variety 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 some of the idees recues of Buddhist experiences yet for the compelling connections they draw among it seems that disparate details." --Donald S. Lopez, Jr.
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Extra resources for Bones, stones, and Buddhist monks : collected papers on the archaeology, epigraphy, and texts of monastic Buddhism in India
J. Sahas, lcon and Logos: SOllrces in Eighth-Centllry Imf/od"sm (Toronto: 1986) along with the selen bibliography given there. There was Guibert of Nogent 's Oe Pignoribm Jancfomm; see K. Gurh, Cuibert z'on Nogent und die hochmittelcdterliche Kritik "n der Reliquiem'erehmng (Ottobeuren: 1970), but see also J. F. al France: The lHemoirs of Abhot Cllihert of Nogent (New York: 1970) 1-33; and even Erasmus in Ten Colloqllies. trans. C. R. Thompson (lndianapolis: 1979) 56-91. But none of these in and of themselves had lasting cultural influence, and almost alt are more significant in retrospect-that is to say, in ehe way in wh ich they were perceived and used during and after the Reformation.
M. Pye and R. Morgan (The Hague: 1973) 1-·58, esp. 31ff. At least some ofthe problems, moreover, appear ro be directly relared ro Lamotte's declared intentions, which, on the sueface, appear ro be mutually contradicrory. He first says, "Notre premier souci a ete de replacer le bouddhisme dans le cadre hisrorigue gui lui manguait, de le retirer du monde des idees OU il se confinait volontairement poue le ramener sur terre," but then says: "En laissant au merveilleux la place gu'il a toujours occupee dans les sourees, on Archaeology and Protestant Presuppositions 19 pense donner un reflet plus fidele de la mentalite des disciples du Buddha.
P. Sarasvari, Coinage in Ancient India: A Numismatic, Archaeochemical and Metallllrgical Study 0/ Ancient Indian Coins, Vol. I (Delhi: 1986) 202ff; and so on. 28. Histoire du bouddhisme indien, 456. I have elsewhere discussed this same passage from a somewhat different point of view; see my "Two Problems in the History of Indian Buddhism," Ch. II below, 41-42. 29. There has been very litde discussion of the assumptions and method that lie behind this imporrant book. The only serious attempt to get at some of the problems involved is, as far as I know, M.