Early Buddhist Transmission and Trade Networks: Mobility and by Jason Neelis

By Jason Neelis

This exploration of early paths for Buddhist transmission inside of and past South Asia retraces the footsteps of clergymen, retailers, and different brokers of cross-cultural trade. A reassessment of literary, epigraphic, and archaeological assets finds hisorical contexts for the expansion of the Buddhist saṅgha from nearly the fifth century BCE to the tip of the 1st millennium CE. styles of dynamic Buddhist mobility have been heavily associated with transregional exchange networks extending to the northwestern borderlands and joined to important Asian silk routes by means of capillary routes via transit zones within the higher Indus and Tarim Basin. through interpreting fabric stipulations for Buddhist institutions at nodes alongside those routes, this booklet demanding situations versions of slow diffusion and develops substitute motives for winning Buddhist stream.

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1949. The Mahāvastu. London: Luzac) the Bodhisattva is a merchant in 7 out of 35 previous birth stories, according to Lewis, Todd. 2000. Popular Buddhist texts from Nepal: Narratives and rituals of Newar Buddhism. Albany: SUNY, 189, n. 3. 84 The fifth decade of the Avadāna-śataka is a collection of stories about the karmic results of avarice. 85 Falk, Nancy Auer. 1990. , trans. 1974. Vimānavatthu: Stories of the mansions. London: Pali Text Society, 1–2. A. Jayawickrama. 1989. Elucidation of the Intrinsic Meaning so named Commentary on the Vimāna Stories (Paramattha-dīpanī nāma Vimānavatthu-aṭtḥ akathā.

2, 353–382 discusses merit exchange and transfer in the context of Chinese Buddhism, which he regards as “the quintessential social mechanism of Buddhist material exchange” (356). 53 In Sizemore, Russell F. and Donald K. Swearer, eds. 1990. Ethics, Wealth, and Salvation: A study in Buddhist social ethics. Columbia: University of South Carolina Press, the editors argue that “. . Buddhism gives at least a provisional affirmation to material prosperity . . and there are many norms for handling wealth which intimately link lay and monastic society” (1).

28, pl. 71 (śrī viṭa sarthavahasya); Bandini-Konig, Ditte and Gérard Fussman 1997. Die Felsbildstation Shatial. Mainz: P. von Zabern, no. 39: 23. A reliquary inscription from Charsada (now in the Peshawar Museum) may record the establishment of a monastery by a merchant from Varāṇasī (varaṇ asi-sarthabaho), but the reading proposed by Harry Falk in a catalog entry contributed to Luczanits, Christian, ed. 2008. Gandhāra, the Buddhist Heritage of Pakistan: Legends, monasteries, and paradise. Mainz: P.

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