Coningham, R. A. E., 2001, « The Archaeology of Buddhism »
in T. Insoll (ed.), Archaeology and World Religion. London: Routledge, p. 60-95.
Observing that most of the current
knowledge on Buddhism comes from the study of ancient texts as well as
observation of modern devotional practices, Coningham investigates the role and
potential of archeology in learning about Buddhism. He follows in the scholarship
established by himself, Edwards, Schopen, and Trainor. The aim of this chapter
is to investigate a new typology for Buddhist archeology. The methodology
proposed is first to present textual narrative of the life of the Buddha;
second to introduce the accepted typology of Buddhist monuments: stupa, grigha
and vihara; and third to provide case studies to illustrate the complex and
variable nature of Buddhist practice through space and time.
The life of the
Buddha: a textual narrative
Coninghan notes that much of the
writing that Western scholarship uses for analyzing Buddhism is based on
narratives of the 5th and 7th c CE by two Chinese
pilgrims Fa-hsien and Hsuan-tsang, who travelled as pilgrims to the sacred
places. He suggests that the Sanskrit and Pali Books of India could be a more
reliable and important resource to improve historical accuracy.
Conignham touches upon the concepts of
the 4 noble truths (life is suffering, the cause of suffering is desire, the
cessation of suffering is the removal of the cause, and the way to the removal
of the cause is the eightfold path (right views, thoughts, speech, actions,
means of livelihood; exertion, mindfulness, and meditation) advocating a middle
path between self-gratification and self-mortification.
What is of interest in particular is
that the body of the Buddha was cremated and his ashes divided into eight
portions and distributed to Ajatasaru of Magadha, the Lichchhavis of Vaisali
the Sakyas of Kailavasti, the Bulis of Allakappa, the Koliyas o Ramagrama, a
Bahmin of Vethadipa, and the Mallas of Pava. The cremation urn was retained by
the Brahmin who had divided the portions and the fire’s embers were given to
the Moriyas of Pipphalivana. Ten stupas were created over these relics in
various parts of India.
The life of the
Buddha: an archeological narrative
Coningham suggests that a new typology
of Buddhist archaeology may be created into three sections. The first would
present the textual narrative of the life of the Buddha before critically reviewing
his life from an archeological perspective. The second would will introduce the
accepted typology of Buddhist monuments: stups, griha and vihara. The third
will provide case studies illustrating Buddhist practice through space and
time.
A review of the
typology of Buddhist monuments
Stupa or mount, griha or sactuary, and
vihara or monastery.
The stupa
Oldest form of monument and most
resilient. Four categories of stupas are commonly made:
1.
containing corporeal remains of Buddha, his
disciples, and saints (Dhatu)
2.
containing objects of use (Buddha’s begging bowl)
3.
commemorating incidents from Buddha’s life or
places visited by him
4.
votive stupas, built by pilgrim Bhikus or Bhikunis
for obtaining religious merit.
The cetiya,
"reminders" or "memorials" (Sanskrit: caitya)
- śarīraka, pieces of
the body, associated with the śarīraka or dhātu
cetiya - In Thai, these stupas are called chedī,
retaining the second half of the phrase dhātu cetiya.
- paribhogaka, things he
used,
- udeśaka,
"indicative reminders" or "votive objects“.
- A fourth category, dhammaka, was added later
to remind monks that the true memory of Gautama Buddha can be found in his
teachings
The griha
The sanctuary or griha has been
identified as one of the fundamental Buddhist monuments. It consists of a hall
with the object of worship.
1.
Stupa-griha, such as a circular relic house
2.
Bodhi-griha, a sanctuary that holds the sacred
Bodhi tree
3.
Chatiya-griha
The Vihara
The monastery itself can be identified
as a discrete type of monument. The earliest vaharas were built from perishable
materials and vanished, yet rock cut viharas survive.
The case studies
A crucial tenet of Buddhism is the
need for patronage, and the case studies demonstrate the changing patterns of
patronage. The development of the Busshist site of Sanchi in India; the Sirkap
Dharmajika stupa in Taxila; Buddhist stupas at Anaradhapura in Sri Lanka; and
others.
The Power of
Buddha Relics
The role of relics is complex in
Buddhism. The relics can be: corporeal relics, relics of commemoration, relics
of use. A notable example is the Tooth relic in Sri Lanka.
The archeology of
Buddhist Secterianism
As Buddhism developed it split into
schools and traditions. The many schisms were followed by the Great Schism or
Mahabheda of the orthodox and the Mahasanghikas. This would lead to the
creation of the Hiyana and Mahayana schools or traditions.
Further work
Suggested further work would be in the
Buddhist diet, and the role of women for example
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