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Jay27.Pdf (1.360Mb) ADORNMENTS OF VIRTUE: THE PRODUCTION OF LAY BUDDHIST VIRTUOSITY IN THE UPĀSAKAJANĀLAṄKĀRA A Dissertation Presented to the Faculty of the Graduate School Of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Jonathan A. Young August 2011 © 2011 Jonathan A. Young ADORNMENTS OF VIRTUE: THE PRODUCTION OF LAY BUDDHIST VIRTUOSITY IN THE UPĀSAKAJANĀLAṄKĀRA Jonathan A. Young, Ph.D. Cornell University 2011 The Upāsakajanālaṅkāra emerged as a medieval, Pāli language, Buddhist compendium sometime in the late 12th or early 13th century. This text represents one of the fullest, systematic approaches to the literary production of an ideal, Buddhist lay virtuoso known within Pāli Buddhist literature. The teachings that the text has selectively incorporated from other Buddhist texts, and strategically arranged according to the unique vision of the author, explain what the ideal lay virtuoso, upāsaka, must do in order to achieve the many rewards, or felicities, that it promises. I present a critical analysis of this Pāli compendium in order to arrive at a clear understanding of the intentions imbedded within the text. In doing so, I argue that this compendium seeks to provide an authoritative image of non-monastic religiosity, a project which complements a larger historical process in which monastic institutions expanded their hegemony outward to regions distant from the political and economic centers. I then examine the reemergence of this compendium, with its translation into Sinhala, during the final decades of the Kandyan kingdom (ca. 1800). I assess both the broader historical context of the rise of the Siyam Nikāya and the micro-historical context of the socio-political relationships within which the text‘s author, Moratoṭa Dhammakkhandha, lived. In this second part of the dissertation, I conclude that Dhammakkhandha may have shared similar concerns to those found in the Pāli original. However, I also conclude, through an examination of the Sinhala version of the text, that Dhammakkhandha was not concerned solely with representing and clarifying the teachings of the Pāli for a Sinhala readership, but with the display of literary cultural capital, courtly prestige, and the protection and well being of the kingdom. BIOGRAPHICAL SKETCH Jonathan Young began his academic career at Bowdoin College where he graduated with High Honors. He participated in the Intercollegiate Sri Lanka Education (ISLE) Program where he was first introduced to Sri Lankan history and culture. He returned to Sri Lanka on a grant from the Freeman Foundation to study the historical and contemporary veneration of the goddess Pattini in Kandy, Sri Lanka. Following this research, he produced his honors thesis, The Way of the Goddess. Jonathan received his Master‘s degree from the University of Chicago where he specialized in the History of Religions. While at Cornell University, he has worked across the fields of Asian Studies, History, Buddhist Studies, and Anthropology. Jonathan has returned to Sri Lanka throughout his career, and he holds a deep respect for those who have shared their history, culture, and lives with him and inspired his own fascination with the region and its people. iii I dedicate this work to my parents. You taught me the value of learning for its own sake, encouraged me to work hard in school, and permitted me the freedom to choose my own path. This will always be the foundation of my career. iv ACKNOWLEDGEMENTS I would like to take this opportunity to thank those who have greatly contributed to my graduate career at Cornell. I thank the Graduate School of Cornell University and the Department of Asian Studies in particular, for providing me with a wonderful place to learn as well as financial support including two years of a Sage Fellowship and travel grants. I also thank the Mario Einaudi Center for International Studies for their support of my travel to Sri Lanka for research, and I likewise thank the South Asia Program at Cornell for their support of my travel and for providing me a space to present my dissertation research at one of the weekly brown bag forums. I offer my gratitude to the Department of Education‘s Foreign Language and Area Studies (FLAS) Fellowship program, which provided generous financial assistance throughout my career as a graduate student. My work would have been impossible without the financial assistance furnished by each of the institutions that I acknowledge here. I would also like to thank my teachers, conversation partners, and committee members. Tamara Loos and Steven Sangren offered several great suggestions and helpful criticisms throughout the project. I appreciate the careful reviews that each has taken the time to offer, and I appreciate their service as committee members. I thank Dan Boucher, who in addition to teaching several reading courses in Pāli and Sanskrit helped to secure TA Fellowships providing me ample time for the completion of this project. I thank Daniel Kent, Christian Lammerts, Tom Patton, Trais Pearson, and Benjamin Schonthal for the conversations we have had over the years and for their reading of my drafts. I thank my Sinhala teachers, Kamini De Abrew, Amarakeerthi Liyanage, and Bandara Herath. I also thank Udaya Meddegama and P.B. Meegaskumbara for all of their assistance in Sri Lanka and their helpful advice. I thank Steven Collins, Charles Hallisey, v and Lawrence McRea for the conversations we had regarding this project. I reserve special thanks for Anne Blackburn, my advisor and guru. The encouragement, criticism, advice, and support that Anne has offered were invaluable. There is not enough space here with which I can do justice to the thanks and appreciation I owe to her. I can not imagine a more thoughtful and committed advisor than Anne has been for me. I also thank my parents, to whom I dedicate this work. I thank my brother, David, with whom I have shared many conversations not only about history and religion, but about all aspects of life and the world. Finally, I thank my wife, Amanda, and my children, Nathaniel and Maxwell for offering me support at home, and for enduring the lengthy and often uncomfortable period of graduate study. I know that the completion of this project means as much to them as it does to me. vi TABLE OF CONTENTS Biographical Sketch………………………………………………………………………………iii Dedication………………………………………………………………………………………...iv Acknowledgements………………………………………………………………………………..v List of Figures…………………………………………………………………………………….xi List of Abbreviations…………………………………………………………………………….xii PART I: The Pāli Upāsakajanālaṅkāra Introduction: Resituating the Upāsaka………………………………………................................1 The Pursuit of Virtuosity………………………………………………………………………6 Historicizing Virtuosity…………………………………………………….............................9 Monastic Literati and Lay Virtuosity……………...…….……………………………………13 Outline of Chapters…...………………………………………………………………………16 Chapter 1: Texts and Methodology………………………………………………………………21 A Shadowy History…………………………………………………………………………...23 Compendium and Commentary………………………………………………………………31 The Sinhala Upāsakajanālaṅkāraya………………………………………………………………...46 A Brief Note on Methodological Strategies………………………………..............................49 Chapter 2: Going to Refuge……………………………………………………………………...52 vii Exegetical Strategies……………………………………………………………………….....56 The Practice of Going to Refuge……………………………………...…..............................65 The Fruits of Refuge………………………………………………………………………….70 A Good Audience…………………………………………………………………………….84 Conclusions…………………………………………………………………………………..86 Chapter 3: The Disciplined Virtuoso…………………………………………………………….89 The Disciplined Subject of Virtuosity………………………………………………………..90 Pañca Sīla…………………………………………………………………………………….92 Intensified Discipline……………………………………………………............................104 Dangers of Deviating from the Discipline………………………………............................114 Optional Asceticism…………………………………………………………………………120 Conclusions………………………………………………………………………………….123 Chapter 4: Virtuosity in the World……………………………………………………………..125 Forbidden Occupations……………………………………………………………………...126 The Sigālovāda Sutta………………………………………………………………………..128 The Six-Directions as an Ideal Social Network…………………………............................133 Supplementary Teachings…………………………………………………………………...135 Good Deeds………………………………………………………………...........................144 viii The Adornments of Virtue…………………………………………………………………..156 Conclusions………………………………………………………………………………….161 PART II: The Sinhala Upāsakajanālaṅkāra Chapter 5: Resurrection of a Text …………………………………….....................................166 The Buddha‘s Auspicious Marks……………………………………………………………168 The City of Virtue…………………………………………………………………………...176 Vernacularizing the Teaching ………………………………………………………………183 Conclusions………………………………………………………………………………….192 Chapter 6: The Rise of the Siyam Nikāya ……………………………………………………..194 Prestige, Land, and the Monastic Elite……………………………………………………...196 Gaṇinnānse Monks Reconsidered…………………………………………………………..204 The Katikāvata Texts………………………………………………………………………..213 Conclusions………………………………………………………………………………….220 Chapter 7: The Career of Moratoṭa Dhammakkhandha………………………………………...224 Early Career…………………………………………………………………………………225 The Royal Tutor……………………………………………………………………………..231 The Estates of Dhammakkhandha…………………………………………………………..237 Monastic Disputes…………………………………………………………………………...241 ix Conclusions………………………………………………………………………………….245 General Conclusions……………………………………………………………………………249 Bibliography……………………………………………………………………………………255
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