By Alice Collett

The trail of perform as taught in old India via Gotama Buddha was once open to either men and women. The texts of early Indian Buddhism exhibit that ladies have been lay fans of the Buddha and have been additionally granted the fitting to ordain and develop into nuns. convinced ladies have been often called influential lecturers of guys and ladies alike and thought of specialists in definite facets of Gotama's dhamma. For this to ensue in an old faith practiced inside conventional societies is basically relatively amazing. this is often obvious in particular in gentle of the continuing difficulties skilled through practitioners of many faiths this present day considering not easy instilled norms and practices and conferring the prestige of any excessive workplace upon ladies.

In this assortment, Alice Collett brings jointly a sampling of the plethora of Buddhist texts from early Indian Buddhism during which ladies determine centrally. it really is real that there are unfavourable conceptualizations of and attitudes in the direction of ladies expressed in early Buddhist texts, yet for therefore many texts touching on girls to were composed, collated and preserved is beneficial of be aware. the straightforward undeniable fact that the Buddhist textual list names such a lot of nuns and laywomen, and preserves biographies of them, attests to a comparatively confident scenario for girls at the moment. With the prospective exception of the reverence accorded Egyptian queens, there is not any textual checklist of named ladies from an historical civilization that comes just about that of early Indian Buddhism. This quantity bargains comparative examine of texts in 5 assorted languages - Gandhari, Pali, Sanskrit, chinese language and Sinhala. each one bankruptcy is a examine and translation, with a few chapters focusing extra on translation and a few extra on comparisons among parallel and comparable texts, when others are extra discursive and thematic.

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Example text

But we should not forget that even this tradition stands at the end of a process of textual development, which had already lasted for some centuries. That this peculiar combination of old and new features is preserved as well in the oldest as in the youngest of our textual witnesses might be due to a common school affiliation of both texts. But it cannot be denied that the parallelism may also be caused by the common provenance of both texts and can therefore be characterized as a regional variant.

Anālayo’s analysis of the Dakkhiṇāvibhaṅgasutta also considers the Gāndhārī version provided by the author in form of a preliminary transliteration. The vinaya parallels are found in Heirman (2001) and Anālayo (2011c). These three works form the basis of the bibliographical survey subsumed in the table, especially with regard to the Chinese and Tibetan parallels. For a comprehensive collection of parallels see now also Chung and Fukita (2011, 153–54). 4. The text of T 26, 116 is translated by Anālayo (2011c, 272–87).

Anālayo 2011b, 7, fn. 64. For an opposite view see Chung & Fukita 2011, 13–34). 6. A variant of this Maitreyan version of the robe gift episode is found in the individual discourses T 202 and T 203. Here after the Buddha’s refusal Mahāprajāpatī continues to look for a recipient of her gift among the monks of the saṅgha. Nobody dares to accept it, until Maitreya finally took it (Lamotte 1988, 704; Anālayo 2011b, 812, fn. 268). 7. The works, which contain this story, are listed and shortly described by Lamotte (1988, 702–705).

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