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Book after book has conditioned us to see the celibate and chaste Buddha as a kind of androgynous, asexual, gentle sage with a beatific smile.
Yet, some of the earliest and most systematic documentation of rejection of female sexuality in Indian literature is from Buddhist scriptures, especially the rules of monastic discipline (These codes were compiled orally and narrated by Upali (a barber before he became one of Buddha’s 10 chief disciples) in the first Buddhist council, a year after Buddha’s death. A thousand years later, these rules were systemised and codified by one Buddhaghosha who lived in the monastery at Anuradhapura in Sri Lanka. Shankara was often called a Buddhist with Hindu packaging, by his critics.
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These ideas and attitudes led to the adoption of printing technologies in Tibet and the development of a unique and unrivalled culture of books reaching far beyond the Tibetan plateau.
The project investigates two core issues: the introduction of block printing into Tibet, and the current use of digital technologies in the preservation of Tibetan collections.Alternative versions of some of the stories can be found in another book of the Pali Canon, the Cariyapitaka, and a number of individual stories can be found scattered around other books of the Canon.Many of the stories and motifs found in the Jātaka such as the Rabbit in the Moon of the Śaśajātaka (Jataka Tales: no.316), are found in numerous other languages and media.Significantly Buddhaghosa lived around the same time as St Augustine of Hippo came forth with his anti-sex and anti-women trope in the Catholic Church.It is interesting that in all writings of patriarchy and misogyny related to India, scholars quote the , with its concern for kingship, was written in post-Mauryan times.only the last 50 were intended to be intelligible by themselves, without commentary.