King Asoka and Buddhism - Urban Dharma

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(2) Aliyavasāni (P. Ariyavaṃsāni), “The Noble Lineages,”identified as the Ariyavariṃsa Sutta of AṅguttaraNikāya, A. II, 28 (S.N. Mitra).(3) Anāgatabhayāni, “The Future Dangers,” generally agreedas the Anāgatabhaya Sutta of Aṅguttara Nikāya, A. III,100 ff.(4) Munigāthā, “The Stanzas on the Sage,” identified as theMuni Sutta of Sutta Nipāta, Sn. 207 ff. (Rhys Davids).(5) Moneyasūte (P. Moneyyasutta), “The Discourse on SaintlyLife,” identified as the Moneyya Sutta (i.e. Nālaka Suttawithout the vatthugāthā) of the Sutta Nipāta, Sn. 699 ff.(Vide U.C.R. VI, 4.)(6) Upatisapasine (P. Upatissapañha), “The Question ofUpatissa,” correctly identified as Sāriputta Sutta ofSutta Nipāta, Sn. 955 ff. by Dharmananda Kosambi.(7) Lāghuvāde musāvādaṃ adhigicya (P. Rāhulovādo musāvādaṃadhigacca), identified as the Ambalaṭṭhika RāhulovādaSutta of Majjhima Nikāya, M.I., 414 ff. (Rhys Davids).3. The word used is silāvigaḍabhī generally explained as śilāvikṛtabhittibut a more plausible explanation is given byR. Basak, Aśokan Inscriptions, p. 150, that it stands for silāāvir-gardabhī,“a she-ass clearly carved out of stone,” servingas a capital to the pillar. He supports his explanationon the testimony of Hiuen Tsang, who refers to this pillaras having a horse capital and that he may have mistakenthe gardabhī for a horse.4. Vide Brahmagiri Rock Edict I: “It is over two and a halfyears since I have been a lay-disciple (of the Buddha),107
ut I did not make great progress for one year. It is overa year since I have gone up to the Saṅgha (for guidance)and have made great progress.” A variant in theMaski Edict states: “I have been a follower of Buddha, theSakyan… gone up to the Saṅgha.”5. Takakusu, translation, p. 73.6. Radhakumud Mookerji, Aśoka, p. 23, n. 1.7. Ibid.8. Samantapāsādikā (Smp.), I, 50.9. See note 19 below.10. Vide Mookerji, Aśoka, p. 37, for chronology of Aśoka’sreign.11. B.M. Barua, Inscriptions of Aśoka II, pp. 334 ff.12. The reader is referred to Barua’s conclusion (ibid., p. 337).13. Ibid. II, 378 ff.14. Vide Geiger, Mhv. transl., pp. lix ff., for a clear analysis ofthe confusion.15. Mhv. V, 11.16. See n. 2 above.17. Smp. I, 53 ff.18. Smp. I, 60 ff.19. The word used is samayaṃ, “philosophy” or “system ofphilosophy.” But Mhv. V, 265 is more specific in referring108
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King Asoka and BuddhismHistorical &
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Buddhism / Indian History / Asian S
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ContentsThe Contributors ..........
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3. The Gathering of the Relics ....
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owing to the inability of certain s
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1Aśoka — The Great UpāsakaRICHA
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Buddhism which Aśoka announced in
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not only urges diligence on others,
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84,000 monasteries and as many stū
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e Aśoka, a layman, who tests monks
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eousness can hardly have been Buddh
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Notes1. P.H.L. Eggermont, The Chron
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2Aśoka and Buddhism as Reflectedin
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elation to Brahmanism. There was ce
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the correct doctrine. What is of si
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is the nearest that we get in the i
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days remains unclear unless the com
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since he showed them the way and th
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the importance of trade, the first
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accordance with dhamma was preferab
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in Kalinga, is interestingly omitte
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was largely absent. The phrase that
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That the larger corpus of edicts we
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3Emperor Aśoka and Buddhism:Unreso
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to punish them for their crimes, so
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Aśokan scholars since the 1830’s
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Pandukabhaya had built them a resid
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The Mahāmātras stationed at Kauś
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The Sri Lankan Pali records, which
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problem. Nor would there be a diffi
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17 th Gets concerned over indiscipl
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to gratify ambition and enrich the
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whose central theme is the conquest
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Page 74 and 75: within his dominions. The frontier
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Page 78 and 79: edicts addressed to the Saṅgha; a
Page 80 and 81: evidence of Aśoka’s own lithic r
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Page 86 and 87: the other peoples dwelling about th
Page 88 and 89: earlier, the creation of the new ca
Page 90 and 91: five Greek kings among themselves a
Page 92 and 93: gratitude, amounting at times to sh
Page 94 and 95: e inconsistencies begin to make sen
Page 96 and 97: onistically with a brahmin exponent
Page 98 and 99: 3 rd ed. rev. (New Delhi: Governmen
Page 100 and 101: far been found, the latest being th
Page 102 and 103: made, it rendered subsequent steps
Page 104 and 105: its Culture, 2nd. ed. rev. (Colombo
Page 106 and 107: The central theme in the majority o
Page 108 and 109: on a statement made by I-tsing 5 th
Page 110 and 111: confused accounts of the Sanskrit S
Page 112 and 113: the Vinaya. Some of them tended the
Page 114 and 115: In the foregoing data we have two i
Page 116 and 117: Aśoka cannot be expected to decide
Page 118 and 119: and while Aśoka who meted out such
Page 122 and 123: to it as sambuddhasamayaṃ, “the
Page 124 and 125: 5Aśoka and the Emergence of a Sinh
Page 126 and 127: 5. the Mahābodhivaṃsa (10 th or
Page 128 and 129: 3. The Mission to Sri Lanka: Brief
Page 130 and 131: was planted in the Mahāmegha Park
Page 132 and 133: disbelieve these events associated
Page 134 and 135: and he saw to it that his actions s
Page 136 and 137: at Kalinga, would have paid special
Page 138 and 139: missionaries to propagate the Buddh
Page 140 and 141: To the first question the answer is
Page 142 and 143: fore Mahinda Thera’s Buddhist mis
Page 144 and 145: and the countries they visited. 47
Page 146 and 147: order. 55 Their son Sumana was a me
Page 148 and 149: it to wither away. But Aśoka manag
Page 150 and 151: Notes1. G.P. Malalasekera, ed. Va
Page 152 and 153: ical and Social Studies, Vol. I, No
Page 154 and 155: 6Images of Aśoka:Some Indian and S
Page 156 and 157: legends and stories that were told
Page 158 and 159: Sanskrit avadānas each have their
Page 160 and 161: who pointed out the honey store bec
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Page 168 and 169: elics of the Buddha for redistribut
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the glory of Sri Lanka and on its p
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Secondly, related to this are the d
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It is clear, then, that this is a t
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how in the Aśokāvadāna these wer
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eborn as a god in one of the heaven
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the night, the guardian gods came t
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monarch bested by a nāga, nor, out
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as Japan were inspired to emulate i
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ConclusionWith this Lokapaññatti
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6. A.L. Basham, “The Rise of Budd
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y dint of his military power. This
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43. Strong, p. 192. Upagupta has al
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62. T.W. Rhys Davids, E. Carpenter,
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sequently carried on in the histori
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Aśoka remained largely a name in t
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of Jalauka’s name in other record
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the Sanskrit original is no longer
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Upagupta commanded immense venerati
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(5) His conversion to Buddhism is a
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whose noble fame travelled far and
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surrounded by a coating of inventio
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missionary role claimed by Aśoka i
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Aśoka and, by implication, these m
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of forbearance and light punishment
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from the pens of many an intellectu
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ascribed to Aśoka ideas and deeds
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the only scholar of the West to dis
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such a way that no heretical monks
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(2) that he used Buddhism — or ra
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in this by the fact that these sect
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of the land’s greatest moments in
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ecame infinitely more spiritual. Bu
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frontier areas as a reaction agains
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Present-day India has been so impre
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3. K.A. Nilakanta Sastri, Age of th
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y V. Sirinivasa Sarma (Delhi: Banar
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Pali et Traduction, L’Ecole fran
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I have drawn closer to the Sangha a
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The chronological constraints have
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MapsAśoka’s Indian Empire235
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