introduction 3
The rise of Buddhism occurred just after the end of the later Vedic
period of Indian history (ca. 1000 BC–550 BC). According to tra-
dition, its founder, the Buddha Siddhrtha Gautama, was born in the
Lumbin park near Kapilavastu, in the sixth/ fth century BC. Whereas
it seems to be widely accepted that he lived for eighty years, the date
of his parinirva, i.e., passing away, is still under debate. After his
enlightenment and his subsequent teaching of the way formalised in
the “Four noble Truths”, he was busy wandering for forty- ve years
through the region of the Middle Ganges from Kapilavastu in the
north to Bodhgay, Bihar, in the south, and from Mathur (Muttr,
Uttar Pradesh) in the west to Camp (Bhgalpur, Bihar) in the east
preaching his dharma or “Law”.
Among his disciples were the Group of Five (pañcavargika) with whom
he had lived previously during the time of his austere penances and
other people ordained by him. This sagha was immediately sent out on
mission to teach the Buddhist Law. In the beginning, monks and nuns
lived peripatetically, but very soon came to live in xed residences which
were donated and supported by female (upsik) and male (upsaka) lay
followers. Matters concerning the preservation and transmission of the
word of the Buddha were discussed in a series of councils. During these
councils (Skt. sagti or sagyana “singing” or “reciting in unison”) the
Buddha’s dharma was recited, rehearsed, memorised and nally xed in
the Buddhist Canon. Shortly after the Buddha’s parinirva the sagha
split into different schools (nikya) holding separate prtimoka ceremo-
nies (public confessions of individual transgressions). Many different
Hnayna schools are thus recorded.
For the spread of Buddhism it is important to note that India’s mate-
rial culture in the Buddhist scriptures is described as expanding and
trade relations are far wider reaching during the time of the Buddha
than in the previous Vedic period. In the great cities, as for instance
in Vras (Benares), we nd very in uential mercantile communities
organised in guilds. The texts also re ect a widespread sagha supported
by kings and merchants. Evidently, the institution and maintenance of
the sagha to a high degree depended on the existence of donations
offered by the laity and the security and protection provided by the
rulers. According to extant votive inscriptions, merchants and craftsmen
were among the main supporters of cave monasteries and donors of
funds for the construction of the great stpas in the centuries after the
Buddha’s parinirva.