By Ellison Banks Findly
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Those inscriptions were dis covered 150 years ago and have received almost no attention from scholars. New sites with inscriptions are being discovered all the time. Perhaps in the near future it will be possible to write more definitively about early Indian Buddhism. 45. Majumdar 22, 341, 370, 372, and 780. 46. Majumdar 215. 47. Majumdar 60 and 728. 48. Schopen, “Monks, Nuns, and ‘Vulgar’ Practices,” Bones, 238-57. 49. Schopen, “Monks, Nuns, and ‘Vulgar’ Practices,” Bones, 238-57 36 W O M E N ’S B U D D H I S M , B U D D H I S M ’S W O M E N W O M E N IN BETWEEN: Becoming Religious Persons in Thailand M o n ic a L in d b e rg F a lk Introduction are among Buddhism’s most devoted faith keepers.
33. There is one inscription, 704, that Majumdar reads as the record of a gift by a female pupil of a monk called aya Padana. The inscription does not say whether the pupil was a nun or a pious lay woman, and does not actually call her a pupil, either. I ten tatively accept Majumdar’s reading, despite problems I find with it. Law, “Bhikshu nis in Indian Inscriptions,” 33, mentions two nuns in the Amaravati inscriptions who are pupils of monk teachers. 34. Dehejia, “The Collective and Popular Basis of Early Buddhist Patronage,” Powers o f Art, 37-38; Schopen, “An Old Inscription from Amaravatl,” Bones, ij6.
I assume that the teachers were bhikkhunis, but that of course is not certain. 21. Majumdar 102 and 206. 22. Majumdar 303. 23. Majumdar 399, 529, and 691. 24. Majumdar 242 and 631. 25. Majumdar, 288. 26. Majumdar, ii, 52, 214, 229, 242, 265, 267, 269, 270, 399, 402, 572, 632, 633, 634, 671, and 803. Majumdar also reads 348 and 349 as inscriptions by pupils, antevdsins, but this reading seems less certain. In these inscriptions many but not all of the pupils are specifically called bhikkhus as well as antevdsins.