看到這樣的議程是會掉眼淚的，Richard Gombrich 講「口誦傳承」，von Hinüber 講「貝葉經典」，Rupert Gethin 講「印刷紙本佛典」，下田正弘 Masahiro Shimoda 講「電子佛典」，人家也想去聽，可是，...在國外，我是去不成的。
The Pali Tipitaka Conference and Exhibition
The Transmission of Dhamma: from the Buddha Time to the Present Day
傳播佛法--從佛陀時代到今日
Saturday, 23rd February 2013
at the Science Park Convention Center, Pathumthani
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8:00
Registration
8:30
Introduction to the Dhammachai Tipitaka Series (Pilot Edition)
9:30
The transmission of Dhamma through oral tradition
The transmission of early Buddhist literature (Prof.Richard F Gombrich)
10:15
The transmission of Dhamma through palm-leaf manuscript tradition
The palm-leaf Pali manuscript tradition in South and South-East Asia (Prof.Dr. Oskar von Hinüber)
11:00
Lunch
13:00
The transmission of Dhamma through printed editions of the Tipitaka
The Pali tradition and modernity: some observations on printed editions of the Tipiṭaka (Prof. Rupert Gethin)
13:45
The transmission of Dhamma in the digital age (Prof. Masahiro Shimoda)
14:30
Panel: The importance of the critical edition of Pali Tipitaka and the Dhamma transmission.
16:00
Closing Ceremony
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Richard Gombrich 講「口誦傳承」
ABSTRACT.
Though writing was not in use in India at the time of the Buddha, so that we lack datable contemporary records, quite a lot can be surmised, with a fair degree of probability, about how his teachings were preserved.
To provide a context, this paper will first look at how Brahmins set about preserving their Vedic literature, and how the Jains fared with the teachings of Mahāvīra.
Though there were no recording devices other than human memory, I shall then suggest that there is no reason to be too skeptical about how well the Buddha’s teachings were preserved by his disciples. We may however ask how an agreed version of a given text (typically a sutta) came into being, and whether there must have been a single agreed version. Taking the First Sermon as an example, we shall also illustrate how some of the text that we have must have been reconstructed retrospectively.
I shall then rehearse some of the well known features of oral literature, and show that the form, and perhaps the very existence, of early Mahayana texts bears witness to an upsurge in the use of writing in the last two centuries before the turn of the Christian era.
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von Hinüber 講「貝葉經典」
ABSTRACT.
On the occasion of the completion of the first volume of the new critical edition of the Tipi3aka it is certainly appropriate to underline and evaluate of critical editions as indispensable tools for working with texts. Although not yet part of the very first volume of the present critical edition, the text of the Mahāparinibbānasuttanta will be chosen as a starting point, because this suttanta offers particularly rich opportunities to demonstrate among other things, also many aspects of the value of good edition. Starting with a very brief discussion of some linguistic peculiarities and the importance of the Mahāparinibbānasuttanta in the literary history of ancient India in general, the following demonstration will concentrate mainly on two episodes, on the foundation of the city of Pā3aliputta, which has some bearing on the date of the text, and on the distribution of the relics of the Buddha, which is described at the very end of the text. The subsequent fate of the relics after distribution will bring the argument to Buddhist relics in general and finally to reliquaries found in north-western Indian the recent past and described by R. Salomon together with his team in Seattle in a new edition, which appeared only a few months ago and collects, in a comprehensive way, the evidence as known today. Besides the textual evidence, images will be used, on the distribution of the relics particularly those from the so far unpublished site of Kanaganahalli (South India).
On Buddhist studies:
Within the text tradition surviving from ancient India, Buddhist texts offer also a particularly rich material for the study of ancient Indian culture and are, consequently, invaluable source for the study of art and archaeology. Moreover, the Theravāda texts composed in Pāli, which is besides Gāndhārī the oldest surviving Middle Indic language, allow in comparison primarily with the Aśokan inscriptions, many insights into the history of early Middle Indic.
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