King Asoka and Buddhism - Urban Dharma

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ical and Social Studies, Vol. I, No. 1 (1971), p. 12.S. Paranavitana, “The Kalinga Dynasty of Ceylon,”Journal of the Greater India Society, Vol. III (1956), pp. 57 – 64.Sirima Kiribamuna, The Kalinga Period of Ceylon History(M.A. thesis; University of Ceylon, 1956).32. Welivitiye Sorata Thera, Amāvatura (Colombo, 1960),pp. viii – ix.33. Epigraphia Zeylanica (London, 1912 – 1927), 2:115.34. Ibid.35. Thapar, From Lineage to State, p. 147.36. Rock Edict V.37. T.B. Karunaratna, “The Symbols of Regal Authority ofEarly Sinhalese Kings,” JRAS (CB), (Colombo, 1987 – 1988),32:45 – 62.38. Thapar, A History of India, 1:75.39. UHC, Vol. I, Pt. I, pp. 134 – 135. Also see Tilak Hettiarachchy,History of Kingship in Ceylon (Colombo, 1972), pp. 21 – 28.40. UHC, Vol. I, Pt. I, p. 135.41. Mookerji, Aśoka, p. 36.42. Thapar, Aśoka and the Decline of the Mauryas, p. 64;A History of India, 1:88.43. Samantapāsādikā (Smp.), I, 73.44. E.W. Adikaram, Early History of Buddhism in Ceylon(Colombo, 1953), p. 47.139
45. JRAS (CB), 1929, p. 282; Adikaram, Early History, p. 48.46. Recent archaeological evidence suggests that Buddhistmonks were already living in Sri Lanka as far back astwo centuries prior to the official introduction of Buddhismto the island.47. See Ancient Ceylon, No. 12 (Colombo, 1990), pp. 255 ff.48. Mookerji, Aśoka, p. 34.49. A. Cunningham, Bilsa Topes (London, 1854), p. 287.50. UHC, Vol. I, Pt. I, p. 132. Edward Muller, Ancient Inscriptionsin Ceylon (London, 1883), No. 20.51. UCR (Colombo, 1962), Vol. XX, No. 2, pp. 159 – 62.52. Samuel Beal, Buddhist Records of the Western World (Boston,1885), 2:230.53. Ibid., p. 256.54. Smp. I, 90.55. Mhv. V, 170.56. Smp. I, 90.57. UHC, Vol. I, Pt. 1, pp. 140 – 41.58. C.W. Nicholas and S. Paranavitana, A Concise History ofCeylon (Colombo, 1961), p. 52.59. Mhv. XX, 32 – 33.60. Mhv. XX, 48 – 49.140
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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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are altogether silent on a Kalinga
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All men are my children. Just as, i
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within his dominions. The frontier
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tendents of matters relating to the
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edicts addressed to the Saṅgha; a
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evidence of Aśoka’s own lithic r
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all these sermons could be describe
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ecords relating to Dharma, appointe
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the other peoples dwelling about th
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earlier, the creation of the new ca
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five Greek kings among themselves a
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gratitude, amounting at times to sh
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e inconsistencies begin to make sen
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onistically with a brahmin exponent
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3 rd ed. rev. (New Delhi: Governmen
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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 120 and 121: (2) Aliyavasāni (P. Ariyavaṃsān
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 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
Page 162 and 163: the Fierce — an appellation that
Page 164 and 165: the end of Aśoka’s life, it is o
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Page 168 and 169: elics of the Buddha for redistribut
Page 170 and 171: the glory of Sri Lanka and on its p
Page 172 and 173: Secondly, related to this are the d
Page 174 and 175: It is clear, then, that this is a t
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Page 178 and 179: eborn as a god in one of the heaven
Page 180 and 181: the night, the guardian gods came t
Page 182 and 183: monarch bested by a nāga, nor, out
Page 184 and 185: as Japan were inspired to emulate i
Page 186 and 187: ConclusionWith this Lokapaññatti
Page 188 and 189: 6. A.L. Basham, “The Rise of Budd
Page 190 and 191: y dint of his military power. This
Page 192 and 193: 43. Strong, p. 192. Upagupta has al
Page 194 and 195: 62. T.W. Rhys Davids, E. Carpenter,
Page 196 and 197: sequently carried on in the histori
Page 198 and 199: Aśoka remained largely a name in t
Page 200 and 201: 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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