By Stephen C. Berkwitz, Juliane Schober, Claudia Brown
Buddhist Manuscript Cultures explores how non secular and cultural practices in premodern Asia have been formed by means of literary and inventive traditions in addition to via Buddhist fabric tradition. This research of Buddhist texts makes a speciality of the importance in their fabric kinds instead of their doctrinal contents, and examines how and why they have been made.
Collectively, the e-book bargains cross-cultural and comparative insights into the transmission of Buddhist wisdom and using texts and pictures as ritual items 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 variety 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 by way of reputed students in Buddhist reports and characterize assorted disciplinary ways from non secular stories, artwork historical past, anthropology, and heritage. This ebook can be of curiosity to students and scholars operating in those fields.
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Additional resources for Buddhist Manuscript Cultures: Knowledge, Ritual, and Art
From Z. Tarzi and D. , Art et archéologie des monastères gréco-bouddhiquea du Nord-Ouest de l’Inde et de l Asie centrale, Paris: De Boccard, 2005; p. 214, ﬁg. 3. (Courtesy Z. ) Why did the Gandh¯aran Buddhists bury their manuscripts? a area are true, they may well have originally been set in a similar position in some st¯upa-monastery complex. However, it is also possible that the pots containing manuscripts were interred within the main st¯upa court, in one of the small st¯upas which typically surround the central st¯upa in Gandh¯aran complexes.
Collection Ca. 1 Size of Economy by Selected Countries, 2002 References Allegedly found in a square chamber constructed of stone slabs, presumably a relic chamber. Khan and Khan 2004; Strauch 2007. Found in a clay pot bearing a Allon 2001; Glass donative inscription recording 2007; Lenz 2003; the gift of the pot (not of the Salomon 1999, manuscripts) “to the 2000, 2008. ” Allon in progress; Found in a clay pot with a Glass 2007; dedicatory inscription Salomon 2003, recording the establishment of 2008.
Of course, it is not impossible that some day a more explicit declaration might turn up in a well-documented archaeological context in the Indian world, but it would be unwise to expect this. Unless and until this happens, we can only resort to hypothesis and extrapolation. Despite these uncertainties, it is interesting to learn that the practice of text burial in general, so widely and clearly attested in Tibet and East Asia, is now shown to have also been common in ancient Gandh¯ara. Although the physical forms and visual manifestations of these early Gandh¯aran deposits are quite different from later s¯utra burials in other parts of the Buddhist world, it is reasonable to suppose that the underlying theory and motivations were similar.