ABSTRACT
It is not yet time to dilate on the importance of the subject of the present thesis in ancient Indian history.
The~hi8tory of ancient India is still in the making: it is yet U in a temporary vagueneBS of outline, as of things half-seen and processes half-realized". Yet the assertion may be confidently made that, a8 the whole economy of ancient Indian life and culture is more intimatelyrealized by UB, the important place of Buddhist monasticism in it will appear with increasing clearness. Its external relations, ita influences on society at large, its contributions to cultural history-all these topics are yet in the dreamland of theory. Buddhist monastioism itself has been, like all other historic institutions, the result of a gradual process, changing under pressure of its sociological environments and its own inner principle of evolution, Buddhist monastio life in India as pictured to UB in the records of the Chinese travellers is far different from the monastic life that is reflected in the Vinayapitaka. The monasteries in the Chinese accounta have developed a new type: some of them are farfamed centres of learning.. It is in this latter part of their history that we actually feel their importance and influence in ancient Indian life. We observe the monasteries gathm:- ing into themselves the rich and varied iIitellectuallife of the period. The monasteries at Amaravati, Nilandi, Odantapura, Vikramasili, and Jagatdala appear like 80
many universities with their full complement of libraries, Bchools 01· Btudies, lecture hallsJ professors and students Hocking from all parts of Asia, far a.nd near. No student of ancient Indian culture can lail to be struck with one feature which stands out in its later period, viz~, the continual interpenetration of Brihmanical and Buddhistio elements. There is reaaon to think that these great Buddhist universities were the channels for the com· mingling of different elements in the intelleotual life of ancient India.
