By Stephe Berkwitz
Buddhist Manuscript Cultures explores how non secular and cultural practices in premodern Asia have been formed by means of literary and creative traditions in addition to via Buddhist fabric tradition. This research of Buddhist texts specializes in the importance in their fabric varieties instead of their doctrinal contents, and examines how and why they have been made. jointly, the publication deals cross-cultural and comparative insights into the transmission of Buddhist wisdom and using texts and photographs as ritual gadgets within the creative and aesthetic traditions of Buddhist cultures. Drawing on case stories from India, Gandhara, Sri Lanka, Thailand, Mongolia, China and Nepal, the chapters incorporated examine the diversity of pursuits and values linked to generating and utilizing written texts, and the jobs manuscripts and photographs play within the transmission of Buddhist texts and in fostering devotion between Buddhist groups. Contributions are through reputed students in Buddhist reviews and characterize assorted disciplinary techniques from non secular stories, paintings background, anthropology, and historical past. This ebook could be of curiosity to students and scholars operating in those fields.
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Extra info for Buddhist Manuscript Cultures: Knowledge, Ritual and Art (Routledge Critical Studies in Buddhism)
To him, Lachmann’s emphasis on tracking common errors to reconstruct the original text led an illusory reproduction of a text that never existed (Cerquiglini 1999: 49, 71). Although preferable to Lachmann’s in Cerquiglini’s eyes, Bédier’s approach provided no picture of the inherent variance of medieval writing and reduced texts to the stable, closed works of modernity (Cerquiglini 1999: 70–1). Cerquiglini’s critique has produced its own share of detractors. Some argue that a single manuscript work—the form of the text that most scribes and readers encountered—could hardly exhibit the variance that Cerquiglini anachronistically claims was the deﬁnitive condition of medieval writing (Busby 1993: 32–5).
1 Clay pot containing the British Library G¯andh¯ar¯i manuscripts. Reproduced by permission of the British Library Board. 2 View from top of the British Library pot, showing the manuscripts within. Courtesy of Isao Kurita. a area. 8 The typical locations of such funereal vessels, and presumably also of the similar ones containing manuscript fragments, have been clariﬁed in a recent study by Zemaryalaï Tarzi, who notes (2005: 224) that they were often “set at the foot of the exterior walls of the monasteries, where they were half-embedded against the foundations but still visible to the naked eye” (… posés au pied des murs extérieurs des monastères.
1 This is said to have occurred some time between 29 and 17 BCE at the Alu Vihare monastery outside of Matale 36 Stephen C. hakath¯a were put into writing then and there, most scholars afﬁrm that the process of writing down and standardizing the P¯ali Canon took several centuries. , Abhayagiri-vih¯ara), all of which contributed to the efforts of some monks to preserve the Dharma in written form (Adikaram 1994: 79). There is, however, another side to viewing Buddhist manuscripts in terms of preservation.