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자료유형
학술저널
저자정보
저널정보
대구사학회 대구사학 대구사학 제100권
발행연도
2010.1
수록면
283 - 305 (23page)

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In India by the third century B.C., major institutional forms of imperial power and long-distance trade were centered at permanent settlement connected by trade routes. And post-Mauryan period was marked by an increase in the number of urban centres and ports especially in Western and peninsular India. Under the such circumstances, Buddhism, owing to its relatively liberal rules regarding social status and the counting of wealth, provided a suitable social environment for facilitating long-distance trade. Literary and archaeological sources shows us that the influence of Buddhist monasteries extended far beyond religious matters. Monasteries were important purchasers of cloth and other commodities for the monks and of costly material for rituals and ceremony. Buddhist monasteries played a vital role of the accumulation and supply of capital for trade. They remained clustered around non-monastic sites and trade routes. At the time between the third century B.C. and second century A.D., it was only the largest cities that were capable of supporting religious centres. Nearly 1200 Buddhist rock-cut caves were excavated in the Western Deccan at the at heads of passes and in the vicinity of ports. Inscriptions of the Western Deccan record investments made with the different guilds of bamboo workers, braziers, weavers, potters, and oil millers and so on. The craftsmen organized themselves into guilds which also acted as bankers and gave an interest on investments. Such urbanism were flourished under the circumstances of mahayana Buddhism which encouraged the reciprocity of donation and blessing. Such ethos directed the Buddhist lay society to establish and donate rock-cut caves and stimulated long-distance trade between China and Rome in the post-Maurya period.

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