By Daniel Veidlinger
How did early Buddhists really stumble upon the seminal texts in their faith? What have been the attitudes held through clergymen and laypeople towards the written and oral Pali traditions? during this pioneering paintings, Daniel Veidlinger explores those questions within the context of the northern Thai country of Lan Na. Drawing on an unlimited array of assets, together with indigenous chronicles, experiences by way of international viewers, inscriptions, and palm-leaf manuscripts, he lines the position of written Buddhist texts within the predominantly oral milieu of northern Thailand from the 15th to the 19th centuries.Veidlinger examines how the written notice was once assimilated into present Buddhist and monastic perform within the zone, contemplating using manuscripts for textual research and recitation in addition to where of writing within the cultic and formality lifetime of the trustworthy. He exhibits how manuscripts healthy into the economic climate, describes how they have been made and kept, and highlights the understudied factor of the "cult of the ebook" in Therav?da Buddhism. taking a look at the broader Therav?da international, Veidlinger argues that manuscripts in Burma and Sri Lanka performed a extra significant position within the protection and dissemination of Buddhist texts.By supplying an in depth exam of the motivations riding those that backed manuscript construction, this research attracts consciousness to the important function performed via forest-dwelling monastic orders brought from Sri Lanka within the improvement of Lan Na’s written Pali background. It additionally considers the competition among these priests who needed to maintain the older oral culture and clergymen, rulers, and laypeople who supported the growth of the hot medium of writing. in the course of the ebook, Veidlinger emphasizes the effect of adjusting modes of verbal exchange on social and highbrow existence. The medium, he argues, is deeply fascinated by the assimilation of the content material, and for this reason the vessels wherein texts were transmitted within the Buddhist international shouldn't be overlooked. Spreading the Dhamma constitutes an enormous addition to the fields of Southeast Asian reports, Buddhist stories, and the heritage of communications and units up a version of textual transmission that has implications for the examine of Buddhism and faith in conventional societies typically.
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Extra info for Spreading the Dhamma: Writing, Orality, And Textual Transmission in Buddhist Northern Thailand (Southeast Asia--Politics, Meaning, Memory)
The inattention to anything related to literate culture in the CDV is also evident in the speech given by Cãmadevî’s son, Mahantayasa, at her funeral. He tells mourners to perform meritorious deeds—to give dãna, observe the precepts, to build cetiyas and images, and to dedicate the merit to their families, but mentions nothing about making or reading manuscripts (CDVe, 96). mon inscriptions in relation to the literary evidence At this point, it is important to look at evidence that pertains more directly to the Mon in order to see if it creates a divergent picture of the role of writing in their civilization.
On the contrary, the word sayam is used to emphasize that it is the king himself who copies out the text and not scribes working according to his orders. The king also seems to have fancied himself something of an aesthete, for he has very strong views about how writing should look and rejects the Sinhalese offer to copy it for him. 13 It is clear from this passage, then, that the author of the JKM recognized the possibility that the written word could centuries earlier have been used to record and transmit the canon but that this did not enter into his picture of the voyage of Cãmadevî.
Adikaram, in his classic study of Sri Lankan history, says that while we can surmise that the bhãµakas were actively practicing their charge at least until the time of Buddhaghosa, little is known for certain about their history after the sixth century (1946, 22–34). He may not have been aware of the CDV and other texts of Thai provenance, which as we can see suggest that they were still operating in Thailand into the seventh and eighth centuries and beyond. The inattention to anything related to literate culture in the CDV is also evident in the speech given by Cãmadevî’s son, Mahantayasa, at her funeral.
Spreading the Dhamma: Writing, Orality, And Textual Transmission in Buddhist Northern Thailand (Southeast Asia--Politics, Meaning, Memory) by Daniel Veidlinger