Dharma

Further Reading

Further Reading chapter 1 On South Asian Buddhist spirituality, see Takeyuchi Yoshinori, ed., Buddhist Spirituality, vol. 1: Indian, Southern Asian, Tibetan, Early Chinese (New York: Crossroads, 1993). On dharma historically, see Wilhelm Halbfass,“Dharma in the Self-Understanding of Traditional Hinduism,” in India and Europe: An Essay in Understanding (Albany: State University of New York, 1988), 310–333; Journal of Indian Philosophy 32 (2004): 5–6; Werner F. Menski, Hindu Law: Beyond Tradition and Modernity (Oxford: Oxford University Press, 2005); Adam Bowles, Dharma, Disorder and the Political in Ancient India: The Āpaddharmaparvan of the Mahābhārata (Leiden: Brill, 2007). For background, see Karl H. Potter, Presuppositions of India’s Philosophies (Westport, CT: Greenwood Press, 1972); Heinrich Zimmer, Myths and Symbols in Indian Art and Civilization (New York: Harper, 1946). For a fuller bibliography, see Alf Hiltebeitel, “Dharma,” in Hinduism entries, Oxford Bibliography Online (New York: Oxford University Press). chapter 2 On Aśoka, see N.A.Nikam and Richard McKeon, The Edicts of Asoka (Chicago: University of Chicago Press, 1978); Romila Thapar, Aśoka and the Decline of the Mauryas (Delhi: Oxford University Press, 1997); John S. Strong, The Legend of King Aśoka: A Study and Translation of the Aśokāvadāna (Princeton: Princeton University Press, 1983). chapter 3 Proposing the translation “foundation,” see Joel Brereton, “Dhárman in the Ṛgveda,” Journal of Indian Philosophy 32 (2004): 449–489. Topically, see Michael Witzel, ed., Inside the Texts—Beyond the Texts: New Approaches to the Study of the Vedas (Cambridge, MA: Harvard University Press, 1997); Stephanie Jamison, The Rig Veda between Two 178 Further Reading Worlds (Paris: Diffusion de Boccard,2007); Charles Malamoud,Cooking the World: Ritual and Thought in Ancient India (Delhi: Oxford University Press,1996); Johannes Bronkhorst,Greater Magadha: Studies in the Culture of Early India (Leiden: Brill, 2007). Clifford Geertz’s Interpretation of Cultures: Selected Essays (New York: Basic Books, 1973) provides the turtles story. chapter 4 For Pāli Sutta translations, see Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (1995); Bhikkhu Bodhi, The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya (2000); In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon (2005); Bhikkhu Ñāṇamoli and Bodhi, The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya (2005); Nyanaponika Thera and Bodhi, Numerical Discourses of the Buddha: An Anthology of Suttas from the Aṅguttara Nikāya (Walnut Creek, CA: Altamira Press, 1999); John Strong, The Experience of Buddhism: Sources and Interpretations (Belmont, CA: Wadsworth, 2002). For an overview, see Richard Robinson, Willard Johnson, and Thanissaro Bhikkhu, Buddhist Religions: A Historical Introduction, 5th ed. (Belmont, CA: Wadsworth, 2005). On Sutta literature , see Steven Collins, Nirvāna and Other Buddhist Felicities: Utopias of the Pali Imaginaire (New York: Cambridge, 1998); R.Tsuchida, “Two Categories of Brahmins in the Early Buddhist Period.” On dharmas plural, see A.K.A.Warder, “Dharmas and Data,” Journal of Indian Philosophy 1 (1971): 272–295; on Abhidharma, see Collett Cox, “From Category to Ontology: The Changing Role of Dharma in Sarvāstivāda Abhidharma,” Journal of Indian Philosophy, 32 (2004): 543–597. On Vinaya, see Janet Gyatso, “Sex,” in Critical Terms for the Study of Buddhism, ed. Donald S. Lopez Jr., pp. 271–291 (Chicago: University of Chicago Press, 2005); Shayne Clarke, “Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms,” Journal of Indian Philosophy 37 (2009): 1–43; Gregory Schopen, Bones, Stones, and Buddhist Monuments: Collected Papers on the Archaeology , Epigraphy, and Texts of Monastic Buddhism in India (Honolulu: University of Hawai‘i Press, 1997). Further Reading 179 chapter 5 For translations, see Patrick Olivelle, Dharmasūtras: The Law Codes of Ancient India (Oxford: Oxford University Press,1999); Manu’s Code of Law: A Critical Edition and Translation of the Mānava-Dharmaśāstra (Oxford: Oxford University Press, 2005). For an overview, see Robert Lingat, The Classical Law of India (Berkeley: University of California Press, 1973). Topically, see Olivelle, The Āśrama System: The History and Hermeneutics of a Religious Institution (NewYork: Oxford University Press, 1993); Language, Texts, and Society: Explorations in Ancient Indian Culture and Religion (Florence,Italy: Florence University Press, 2005); Timothy Lubin, “The Transmission, Patronage, and Prestige of Brahmanical Piety from the Mauryas to the Guptas,” in Boundary Dynamics and Construction of Traditions in South Asia, ed. Federico Squarcini (Florence...