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ASPECTS OF BUDDHISM PROCEEDINGS OF THE INTERNATIONAL SEMINAR ON BUDDHIST STUDIES LIW, 25 JUNE 1994 Edited by Agata Bareja-Starzy´nska and Marek Mejor Oriental Institute Warsaw University 1997 ISSN 1232-4663 °c 1997 Instytut Orientalistyczny, Uniwersytet Warszawski Krakowskie Przedmie´scie26/28, 00-927 Warszawa, Poland This book has been typeset by TEX system. LATEX style designed by Jacek Starzy´nski. Printed by ZakÃladGraficzny Uniwersytetu Warszawskiego Zam. nr 630/97 Aspects of Buddhism i Contents Foreword ii Abbreviations iii 1 Agata Bareja-Starzy´nska The Essentials of Buddhism in the Ciqulaˇ kereglegˇci, a 16th Century Mongolian Buddhist Treatise1 1 2 Jens Braarvig Bhavya on Mantras: Apologetic Endeavours on Behalf of the Mah¯ay¯ana 31 3 David P. Jackson On the Date of the Tibetan Translation of A´svaghos.a’s Buddhacarita2 39 4 Helmut Krasser rNgog lots¯abaon the sahopalambhaniyama proof in Dharmak¯ırti’s Pram¯an. avini´scaya 59 5 Per Kværne Discovering Buddhist Art of Kinnaur 83 6 Christian Lindtner Bhavya on M¯ım¯am. s¯a 85 7 Marek Mejor A Note on Buddhist Studies in Poland 117 8 Marek Mejor On the Formulation of the Prat¯ıtyasamutp¯ada: Some Ob- servations from Vasubandhu’s Prat¯ıtyasamutp¯adavy¯akhy¯a 125 9 Marek Mejor On Vasubandhu’s Prat¯ıtyasamutp¯adavy¯akhy¯a3 139 10 Michael Torsten Much S¯am¯an¯adhikaran. ya in Dign¯aga,Uddyotakara and Dharmak¯ırti 149 11 Tom J.F. Tillemans Dharmak¯ırtion prasiddha and yogyat¯a4 161 12 Vladimir L. Uspensky Some Rare Oirat Manuscripts in the Collection of the St. Petersburg University Library 177 ii Aspects of Buddhism Foreword In the romantic scenery of a small medieval castle in Liw, some 70 km east from Warsaw, we had the pleasure to host a group of eminent Buddhologists from lead- ing University centres in Europe who made their contributions at the International Seminar “Aspects of Buddhism”, June 25, 1994. It is for the first time in the history of Polish Indology and Buddhology that an international seminar on Buddhist studies was organized by the Oriental Institute, Warsaw University. The main purpose of the seminar was, however, to revive our Buddhist studies which after a period of flourishing activity (S. Schayer, C. Regamey, A. Kunst, J. Jaworski) came into decline. The presence of the group of eminent scholars with their learned contributions at the Seminar has had an immediate impact on the growing interest in Buddhist studies (see below in this volume). The papers offered by the participants of the Seminar are now edited in a volume which is a special issue of Studia Indologiczne, the first Polish academic journal devoted to Indological and related research, founded in 1994 and published by the Oriental Institute, Warsaw University. The organizers of the Seminar would like to thank the participants (J. Braarvig, D. Jackson, P. Kværne, H. Krasser, M.T. Much, T. Tillemans) and contributors (Ch. Lindtner, V. Uspensky) for their kind acceptance of our invitation. We also thank Dr Jacek Starzy´nskifor a nice computer layout. Special thanks are due to Ms Anna Ambro˙z, the director of the Liw Castle Museum, for her hospitality and making accessible the castle for the Seminar. Marek Mejor Agata Bareja-Starzy´nska Editors and organizers Aspects of Buddhism iii Abbreviations ALB The Adyar Library Bulletin BHSD Buddhist Hybrid Sanskrit Grammar and Dictionary, by Franklin Edgerton, vol. II: Dictionary, Motilal Banarsi- dass, Delhi, First Edition 1953, Reprint 1985 D sDe dge edition of Tibetan canon IIJ Indo-Iranian Jurnal JAOS Journal of the American Oriental Society JIABS Journal of the International Association of Buddhist Studies JRAS Journal of the Royal Asiatic Society of Great Britain and Ireland JIPH Journal of Indian Philosophy P Peking edition of Tibetan canon T Taish¯oShinsh¯uDaiz¯oky¯o, The Tripit.aka in Chinese WSTB Wiener Studien zur Tibetologie und Buddhismuskunde WZKS(O) Wiener Zeitschrift f¨urdie Kunde S¨ud-(und Ost)asiens ZDMG Zeitschrift der Deutschen Morgenl¨andischen Gesellschaft Aspects of Buddhism, Liw, Poland, June 25, 1994 The Essentials of Buddhism in the Ciqulaˇ kereglegˇci, a 16th Century Mongolian Buddhist Treatise1 Agata Bareja-Starzy´nska (Warsaw) The aim of the present paper is to offer a preliminary study of the third chap- ter, which contains the Buddhist terminology, from the Ciqulaˇ kereglegˇci, a 16th century Mongolian treatise on Buddhism. Its author was Sireget¨ug¨u¨usiˇcorˇi,anˇ eminent translator of Tibetan Buddhist writings into Mongolian, a personal pupil of the Third Dalai Lama. The text was compiled in the 16th century, during the second propagation of Buddhism in Mongolia, most probably between 1587 and 1607 (Heissig 88, p. 225). The Ciqulaˇ kereglegˇci circulated only in manuscripts, unlike other translations by Sireget¨ug¨u¨usiˇcorˇi,which,ˇ however, were years later printed as xylographs. Twenty three manuscripts in all of the Ciqulaˇ kereglegˇci are known to exist in European and Asian libraries today2. 1The present paper is an enlarged version of my paper read in Liw, 1994. It has been prepared on the basis of the research carried at the Department of History of Religion at the University of Oslo in 1993, thanks to the scholarship granted by the NAVF. I would like to express my sincere thanks to Prof. Per Kvaerne for his kind assistance, as well as to Dr. Jens Braarvig for his scholarly guidance. Further study on my Ph.D. project was carried with a help of a research grant of the DAAD at the Seminar f¨urSprach- und Kulturwissenschaft Zentralasiens at the University of Bonn in 1995. I am very thankful to Prof. Klaus Sagaster and Rev. Loden Sherab Dagyab Rinpoche for their sholarly support and valuable remarks. The present paper and myself benefited a lot from the consultations with Prof. Per S¨orensenfrom Leipzig and Dr. Marek Mejor from Warsaw, whom I would like to thank. 2In W. Heissig, “Ein Quellenbezug der Altan Khan Biographie”, Studia Historica Mongolica, 1, 1985 – 14 manuscripts are mentioned; in A. Bareja-Starzynska´ , “Ad- ditional Notes on the Manuscripts of the Ciqulaˇ kereglegˇci”, Acta Orientalia Belgica, Leuven 1991 – 18 manuscripts; one more ms has been discovered by V.L. Uspensky at the Sankt Petersburg University Library (D 172); three more copies are preserved in Tuva, A.G. Sazykin, “Sobranie mongol’skich rukopisej i ksilografov iz fondov tuvinskogo re- spublikanskogo kraevedˇceskego muzea im. 60 bogatyrej (Kyzyl)”, Tiurskie i mongol’skie pis’mennye pamiatniki, Moskva 1992, pp. 54-55 (I am thankful V.L. Uspensky for calling my attention to this article); and one more ms is found in the Library of the Cultural Palace of National Minorities in Beijing [Minzu Wenhua gong tushuguan] (I am indebted for this information to K. Sagaster). 2 Aspects of Buddhism Before turning to the actual topic of the present paper, a few words of in- troduction about the Ciqulaˇ kereglegˇci should be given. The Western scholarship (O.M. Kovalevskij and his followers) regarded the Ciqulaˇ kereglegˇci as a Mongo- lian version of the Shes bya rab tu gsal ba, although its title is never mentioned in the Mongolian text.3 However, it seems that this statement was based on wrong assumption that the Ciqulaˇ kereglegˇci was a translation of the ’Phags pa bla ma’s work. Some differences between the texts have been already commented by the scholars: L.S. Puˇckovskij, W. Heissig, C. Hoog and the author of the present article.4 Sh. Bira suggested that the Ciqulaˇ kereglegˇci could be a compilation written by Sireget¨ug¨u¨usiˇcorˇi(ˇ Bira p. 189). He also stated that the Ciqulaˇ kere- glegˇci may be related to the Tibetan work Ner˜ mkho mthong ba don yod5. On the basis of the recent research carried by the present author6, it was clarified now that only the second chapter of the Ciqulaˇ kereglegˇci is based on the Shes bya rab tu gsal ba. It is also possible to put forth a hypothesis that the whole work as such has been translated from the Tibetan. The Tibetan original itself could have been a compilation based on different sources. There are two main arguments for such a hypothesis: 1. The author of the Mongolian version, Sireget¨ug¨u¨usiˇcorˇi,wasˇ a well known Buddhist translator, whose no own composition was ever found, or men- tioned. In the colophon of the Ciqulaˇ kereglegˇci the author states that the translation was done under the repeated request of two persons – Makata bodisung, probably a noble lady, and Sisrab sengge, most probably a Bud- dhist monk. Unfortunately, the patrons have not been yet identified.7 2. Another argument for the Ciqulaˇ kereglegˇci as a translation from a Tibetan source is that there exists still another Mongolian work, an Oirat (Western Mongolian) treatise entitled Uzeqs¯ertusatai¨ cuxula keregt¨ukem¯ek¨u8 written 3Kovalevskij, Buddijskaja kosmologia, Kaza´n1837, Heissig pp. 26-34, facs. pp. 27- 83, f. 1-55. 4L.S. Puckovskijˇ , Nekotorye voprosy nauˇcnogo opisanija mongol’skich rukopisej, Sovetskoe Vostokovedenie, 11, 1941, p. 264; Heissig p. 28; Bira p. 189; Hoog p. 7; Bareja 1992 p. 23; Bareja 1991 p. 5. 5Bira pp. 190-191. I failed to find this Tibetan text in the State Library in Ulan Bator in 1990. Also Prof. Bira was unable to trace a place where he saw it. I could not find in the catalogues either the Tibetan title, nor the name of its author (in a corrupted form?): Blo bˇcangbzang po’i dpal. 6Ph.D. project of a critical edition of the Ciqulaˇ kereglegˇci with a Polish translation and a commentary. 7Ciqulaˇ kereglegˇci, ms. I5 from St. Petersburg, Academy of Sciences, f. 41r orˇciγul keme : ulam ulam dabtan ¨oˇcigsen-d¨ur..
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  • NARAKA HELLS - an Account of Punishment for Sinful Living Entities

    NARAKA HELLS - an Account of Punishment for Sinful Living Entities

    If you ever wondered where you going after death, just look at the pictures. - PUNISHMENT IN 28 NARAKA HELLS - An account of punishment for sinful living entities Naraka (Sanskrit: नरक) meaning Hell, is a place of punishment for sinful living entities, where sinners are punished and tormented after death. In many scriptures we find details about various hells and sufferings therein. The Śrīmad Bhāgavatam Purāṇa describes different hells called Naraka. Naraka, as a whole, is known by many names conveying that it is the realm of Yama called Yamaloka or Mṛtyuloka – the realm of Death. Naraka-Loka - the hellish planets Naraka or Naraka-loka is also the abode of Yama, the god of Death. After death, the messengers of Yama called Yamadūtas bring all beings to the court of Yamarāja, where he weighs the virtues and the vices of the living beings and accordingly passes the appropriate judgement. Yama-rāja, as Lord of Justice, is also called Dharma-rāja. Yama sends the virtuous to Svarga-loka, the heavenly planets, to enjoy the luxuries of paradise. He also assesses the vices of the sinful and accords judgement, assigning them to appropriate hells as punishment commensurate with the severity and nature of their sins. The hellish planets are ruled by Yamarāja, the son of the sun-god. He resides in Pitṛloka with his personal assistants, performing his duty according to the rules and regulations laid down by the Supreme Lord. At the time of death, when the heart stops beating, the living entity, namely the soul, along with the subtle material body consisting of mind, intelligence and false ego, is dragged out by the subtle creatures, the Yamadūtas, the servants of the lord of death, from his gross material body consisting of earth, water, fire, air and ether.