DOCSLIB.ORG

Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal Literature and the Moral Life: Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Angowski, Elizabeth. 2019. Literature and the Moral Life: Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:42029522 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Literature and the Moral Life: Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal A dissertation presented by Elizabeth J. Angowski to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, Massachusetts January 24, 2019 © 2019 Elizabeth J. Angowski All rights reserved. Dissertation Advisor: Janet Gyatso Elizabeth J. Angowski Literature and the Moral Life: Reading the Early Biography of the Tibetan Queen Yeshe Tsogyal ABSTRACT In two parts, this dissertation offers a study and readings of the Life Story of Yeshé Tsogyal, a fourteenth-century hagiography of an eighth-century woman regarded as the matron saint of Tibet. Focusing on Yeshé Tsogyal's figurations in historiographical and hagiographical literature, I situate my study of this work, likely the earliest full-length version of her life story, amid ongoing questions in the study of religion about how scholars might best view and analyze works of literature like biographies, especially when historicizing the religious figure at the center of an account proves difficult at best. In my readings, I advocate a hermeneutical approach that engages the Life of Yeshé Tsogyal's self-understanding as a work that is both an authentic terma (gter ma), that is, a "treasure text" or "revealed scripture," and a namtar (rnam thar), here understood to be a narrative of an individual's pursuit of spiritual realization. Following a consideration of the work's genre, I examine two of its dominant literary features: intertextuality and dialogue. Through its use of intertextuality, I suggest that the Life seeks to cultivate a reader who is ever eager to find more—more information, but above all, further significance—in the text. The reader who reads intertextually is apt to gain both facility and comfort with the work, and even, ideally, the ability to see the work as persistently relevant to their own life. Through its use of dialogue, I find that the story works to familiarize the reader with Yeshé Tsogyal in ways that extend beyond the capacities of diegesis alone. For its dialogic qualities both among texts and between persons, I understand the Life of Yeshé Tsogyal to be a work of literature that seeks not only to account for the spiritual progress of Yeshé Tsogyal, but also to enliven her amid the religious landscapes of Tibet and Bhutan. iii TABLE OF CONTENTS _____________________________________________________________________________ Abstract ............................................................................................................................................. iii Table of Contents .............................................................................................................................. iv Acknowledgements ............................................................................................................................ vi Note on Translation and Transliteration .......................................................................................... ix Introduction: The Individual and the Idea of Yeshé Tsogyal in History and Literature ................. 1 What We Talk About When We Talk About Yeshé Tsogyal ................................................................. 1 Was Yeshé Tsogyal?........................................................................................................................... 12 What was (or is) Yeshé Tsogyal? ........................................................................................................ 15 Chapter Outlines................................................................................................................................. 21 Analytical Approach ........................................................................................................................... 25 PART I: Situating the Life of Yeshé Tsogyal Chapter One: The Literary Apotheosis of Yeshé Tsogyal ............................................................... 32 The World(s) of Yeshé Tsogyal: The Religious and Literary Contexts in which Her Lives Emerged.... 32 Emplotting Tibet's Buddhist History ................................................................................................... 33 The Imperial Era (Seventh to Tenth Centuries).............................................................................. 36 The Renaissance (Beginning in the Late Tenth Century): Nyangrel Nyima Öser and the Elaboration of the Padmasambhava Literature ................................ 39 Padmasambhava Literature in Nyangrel's Wake ............................................................................ 43 The Renaissance amid a Degenerate Age ...................................................................................... 52 The Treasure-Revealer Drimé Künga .................................................................................................. 56 Drimé Künga's Life of Yeshé Tsogyal .................................................................................................. 62 Chapter Two: The Life of Yeshé Tsogyal as a Treasure Text .......................................................... 67 Treasure Revelation in (Literary) Theory ............................................................................................ 72 Readers of Revelations: Engaging in a Hermeneutics of Intimacy ....................................................... 79 Overview of the Life of Yeshé Tsogyal: Formal Features, Dominant Themes, and Chapter Summaries ............................................................. 82 General Features of the Work ................................................................................................. 84 Dominant Themes in the Life of Yeshé Tsogyal ...................................................................... 92 Dharma, dharma, d/Dharma?.................................................................................... 92 Dzogchen: The Great Perfection ................................................................................ 96 Sex and Gender ......................................................................................................... 97 The Life as Work and Text................................................................................................................ 107 The Work: Chapter Summaries ......................................................................................................... 108 Chapter I: The Princess is Born and Renounces Royal Life .................................................. 108 Chapter II: The Princess Tours the Lands of Oḍḍiyāna ......................................................... 112 Chapter III: The Princess Requests that Oḍḍiyāna Compose Verses of Songs of Advice ....... 119 Chapter IV: The Princess Requests the Transmission of the Teachings of the Nine Successive Vehicles in Oḍḍiyāna's Presence ............................................. 122 Chapter V: The Princess Benefits Beings in the Hell Realm ................................................. 122 Chapter VI: The Princess Obtains Prophesies ....................................................................... 125 Chapter VII: The Dissemination of the Buddha's Teachings in Every Direction .................... 125 The Texts ......................................................................................................................................... 127 The Life's Sources: Manuscript Witnesses and Modern Editions ........................................... 127 iv Thinking Critically about Editions........................................................................................ 136 PART II: Reading the Life Story of Yeshé Tsogyal Chapter Three: A Difference that is Also a Link: Genre as a Critical Category for Reading the Life Story of Yeshé Tsogyal ................................... 142 Understanding "Namtar" in the Namtar of Yeshé Tsogyal ................................................................. 142 Translating Namtar........................................................................................................................... 144 The Comprehensiveness of Namtar, or, the Life of Yeshé Tsogyal, a Lost Drama?............................. 147 Life as Live Performance...................................................................................................... 149 The Life of Drimé Künden .................................................................................................... 155 Drama in Tibet, an Aside ..................................................................................................... 157 Comparing the Life of Drimé Künden and the Life
Load more

Recommended publications
  • The Dakini Project
    UNLV Theses, Dissertations, Professional Papers, and Capstones 5-1-2014 The Dakini Project Kimberley Harris Idol University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/thesesdissertations Part of the American Literature Commons, and the Comparative Literature Commons Repository Citation Idol, Kimberley Harris, "The Dakini Project" (2014). UNLV Theses, Dissertations, Professional Papers, and Capstones. 2094. http://dx.doi.org/10.34917/5836113 This Dissertation is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Dissertation in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. This Dissertation has been accepted for inclusion in UNLV Theses, Dissertations, Professional Papers, and Capstones by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. THE DAKINI PROJECT: TRACKING THE “BUTTERFLY EFFECT” IN DETECTIVE FICTION By Kimberley Harris Idol Bachelor of Arts in Literature Mount Saint Mary’s College 1989 Master of Science in Education Mount Saint Mary’s College 1994 Master of Arts in Literature California State University, Northridge 2005 Master of Fine Arts University
    [Show full text]
  • His Holiness the Karmapa, Ogyen Trinley Dorje, to Visit University of Redlands in Rare U.S
    His Holiness the Karmapa, Ogyen Trinley Dorje, to visit University of Redlands in rare U.S. tour March 18, 2015 The University of Redlands will welcome His Holiness the Karmapa, Ogyen Trinley Dorje, to campus March 24, 2015, as the only Southern California stop on his third trip to the United States. Reigniting a years-long connection with the University and special bond with students, the Karmapa will interact with Redlands students, faculty, and alumni and accept an Honorary Doctor of Humane Letters degree, presented by University President Ralph Kuncl. He will then offer a public lecture, "Living Interdependence," at 7 p.m. in Memorial Chapel. The Karmapa heads the 900-year-old Karma Kagyu school of Tibetan Buddhism and guides millions of Buddhists around the world. At the age of 14, he made a dramatic escape from Tibet to India to be near His Holiness the Dalai Lama and his own lineage teachers. Currently 29 years old, the Karmapa is a leader of the new century. He created an eco- monastic movement with over 55 monasteries across the Himalayan region acting as centers of environmental activism. Leading on women's issues, he recently announced plans to establish full ordination for women, a step that will change the future of Tibetan Buddhism. His latest book, The Heart is Noble: Changing the World from the Inside Out, co-edited by University of Redlands Professor of Religious Studies and Virginia C. Hunsaker Distinguished Teaching Chair, Karen Derris, the Karmapa speaks to the younger generation on the major challenges facing society today, including gender issues, food justice, rampant consumerism and the environmental crisis.
    [Show full text]
  • VT Module6 Lineage Text Major Schools of Tibetan Buddhism
    THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
    [Show full text]
  • Big Love: Mandala Magazine Article
    LAMA YESHE, PASHUPATINATH TEMPLE, NEPAL, 1980. PHOTO BY TOM CASTLES, COURTESY OF LAMA YESHE WISDOM ARCHIVE. 26 MANDALA | July - December 2019 A MONUMENTAL ACCOMPLISHMENT: THE MAKING OF Big Love BY LAURA MILLER The creation of FPMT founder Lama Yeshe’s official biography has been a monumental task. Work on the forthcoming book, Big Love: The Life and Teachings of Lama Yeshe, has spanned three decades. To understand the significance of this project as it draws to a close, Mandala talked to three key people, all early students of Lama Yeshe, about the production of the book: Adele Hulse, Big Love’s author; Peter Kedge, who initiated and helped fund the project; and Nicholas Ribush, who is overseeing the book’s publication at the Lama Yeshe Wisdom Archive. Big Love: The Life and Teachings of Lama Yeshe begins with a refugee Tibetan monks. Together, the two lamas encountered their simple dedication: “This book is dedicated to you, the reader. first Western student, Zina Rachevsky, in 1967 in Darjeeling. The If you met Lama during your life, may you feel his presence here. following year, they went to Nepal, where they soon established If you never met Lama, then come with us—walk up the hill to Kopan Monastery on the outskirts of Kathmandu and later Kopan and meet Lama Yeshe, as thousands did, without knowing founded the international FPMT organization. anything of Buddhism or Tibet. That came later.” “Since then, His Holiness the Dalai Lama has been to many Within the biography’s nearly 1,400 pages, Lama Yeshe comes countries and now has a great reputation and has received many to life.
    [Show full text]
  • Opening Speech Liao Yiwu
    About the 17th Karmapa Liao Yiwu On the morning of 4 June, 1989, a contingent of over two hundred thousand soldiers surrounded the Chinese capital of Beijing, where they opened fire on unarmed protesters in a massacre at Tiananmen Square that shook the entire world. On 5 March of that same year, there had been another large massacre in the Tibetan capital of Lhasa, news of this earlier event had been effectively suppressed. Because of the absence of the Western news media, the PLA’s cold- blooded killing of Tibetan protesters was never recorded on camera. The holy city of Lhasa was about ten times smaller than Beijing at that time, and Bajiao Square where the massacre took place was about ten times smaller than Tiananmen Square, and yet over ten thousand peaceful protesters assembled in that narrow square, where they clashed with some fifteen thousand heavily-armed soldiers. As a result of this encounter, more than three hundred civilians lost their lives, another three thousand were imprisoned, and the “worst offenders” were subsequently sentenced to death. The Jokhang Temple located next to the Potala Palace was attacked and occupied by army troops because it was flying the Snow Lion Flag of Tibetan independence, and it was burned to the ground along with its precious copy of the Pagoda Scriptures, a text which symbolizes the dignity of Tibetan Esoteric Buddhism. Tens of thousands of Tibetan Buddhists stood in the street bewailing the loss of their sacred text, and the lamas continually tried to rush into the burning temple to rescue the scriptures, but were shot down amidst the flames.
    [Show full text]
  • Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
    Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib.
    [Show full text]
  • The Life and Times of Mingyur Peldrön: Female Leadership in 18Th Century Tibetan Buddhism
    The Life and Times of Mingyur Peldrön: Female Leadership in 18th Century Tibetan Buddhism Alison Joyce Melnick Ann Arbor, Michigan B.A., University of Michigan, 2003 M.A., University of Virginia, 2008 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia August, 2014 ii © Copyright by Alison Joyce Melnick All Rights Reserved August 2014 iii Abstract This dissertation examines the life of the Tibetan nun Mingyur Peldrön (mi 'gyur dpal sgron, 1699-1769) through her hagiography, which was written by her disciple Gyurmé Ösel ('gyur med 'od gsal, b. 1715), and completed some thirteen years after her death. It is one of few hagiographies written about a Tibetan woman before the modern era, and offers insight into the lives of eighteenth century Central Tibetan religious women. The work considers the relationship between members of the Mindröling community and the governing leadership in Lhasa, and offers an example of how hagiographic narrative can be interpreted historically. The questions driving the project are: Who was Mingyur Peldrön, and why did she warrant a 200-folio hagiography? What was her role in her religious community, and the wider Tibetan world? What do her hagiographer's literary decisions tell us about his own time and place, his goals in writing the hagiography, and the developing literary styles of the time? What do they tell us about religious practice during this period of Tibetan history, and the role of women within that history? How was Mingyur Peldrön remembered in terms of her engagement with the wider religious community, how was she perceived by her followers, and what impact did she have on religious practice for the next generation? Finally, how and where is it possible to "hear" Mingyur Peldrön's voice in this work? This project engages several types of research methodology, including historiography, semiology, and methods for reading hagiography as history.
    [Show full text]
  • Wisdom Buddha Dorje Shugden Blog Al Jazeera Top Story
    Wisdom Buddha Dorje Shugden Blog: Al Jazeera Top Story -- Revisits Court Case against the Dalai Lama 1/15/09 12:32 PM Wisdom Buddha Dorje Shugden Blog The official blog of the Wisdom Buddha Dorje Shugden Website, providing the latest news, videos, and updates on the Dorje Shugden controversy. WEDNESDAY, JANUARY 14, 2009 Subscribe Al Jazeera Top Story -- Revisits Court Case against Posts the Dalai Lama Comments Al Jazeera’s People and Power has named ‘The Dalai Lama: The Devil Within’ one of their top two stories of 2008. As a result, Al Jazeera is now Protector of Je featuring it again. Tsongkhapa's Tradition The reporter has added at the end of the updated report: "The case against the Dalai Lama is still with the courts. We hope to bring you an update later in the year." As the lawyer for the persecuted Shugden practitioners, Shree Sanjay Jain, explains: "It is certainly a case of religious discrimination in the sense that if within your sect of religion you say that this particular Deity ought not to be worshipped, and those persons who are willing to worship him you are trying to excommunicate them from the main stream of Buddhism, then it is a discrimination of worst kind." Al Jazeera adds: "No matter what the outcome of the court case, in a country Click on picture for Wisdom Buddha Dorje Shugden where millions of idols are worshipped, attempting to ban the Website Deity is an uphill battle. One in which many Buddhist monks have lost their faith in the spirit of the Dalai Lama." Search For a full transcript, see Al Jazeera News Documentary, October 2008.
    [Show full text]
  • Red Lion-Face Dakini Feast Gathering on the 25Th Day of Each Lunar Month
    NYINGMA KATHOK BUDDHIST CENTRE PRAYER TEXT RED LION-FACE DAKINI FEAST GATHERING ON THE 25TH DAY OF EACH LUNAR MONTH PAGE 1 VERSES OF SUPPLICATION TO THE EIGHT AUSPICIOUS ARYAS When commencing any activity, by reciting these verses of auspiciousness once at the start, the activity will be accomplished smoothly and in accordance with one’s wishes. Therefore these verses should be given attention to. OM NANG SID NAM DAG RANG ZHIN LHUN DRUB PI TA SHI CHHOG CHUI ZHING NA ZHUG PA YI SANG GYE CHHO TANG GEN DUN PHAG PI TSHOG KUN LA CHHAN TSHAL DAG CHAG TA SHI SHOG Om, To the Buddhas, the Dharmas and Sanghas, The aryan assembly dwelling in the auspicious realms in the ten directions Where apparent existences are pure and spontaneously existent, I prostrate to them all and thus may there be auspiciousness for us all. DRON MI GYAL PO TSAL TEN THON DRUB GONG JAM PI GYEN PAL GE THRAG PAL DAM PA KUN LA GONG PA GYA CHHER THRAG PA CHEN King Of The Lamp, Enlightened Mind Of Stable Power Accomplishing Aims, Glorious Adornment Of Love, Glorious Sacred One Whose Virtues Are Renowned, Vastly Renowned In Giving Attention To All, PAGE 2 LHUN PO TAR PHAG TSAL THRAG PAL TANG NI SEM CHEN THAM CHE LA GONG THRAG PI PAL YID TSHIM DZED PA TSAL RAB THRAG PAL TE TSHEN TSAM THO PE TA SHI PAL PHEL WA DE WAR SHEG PA GYED LA CHHAN TSHAL LO Glorious One Renowned As Strong And Exalted Like Sumeru, Glorious One Renowned In Giving Attention To All Sentient Beings, Glorious One Renowned As Strong And Exalted Who Satisfies Beings' Minds, Merely hearing your names increases auspiciousness and success, Homage to the eight Sugatas.
    [Show full text]
  • Back Copies of Buddhist Studies Review
    Vol. 15, 1 Buddhist Studies Review 1998 CONTENTS Frontispiece Buddhist Studies Review and the UK Association for Buddhist Studies.. .. ~ ..... 1 The Trials of Yasodhara and the Birth of Rahula: A Synopsis of Bhadrakalpavadana II-IX — Joel Tatelman .. 3 A Critical Examination of Nanavira's 'A Note on Paticcasamuppada' (I) — Bhikkhu Bodhi .. 43 -ft i 4- — tr. * $ Ekottaragama (XXIII) Thich Huyen-Vi and % Bhikkhu Pasadika 65 Obituaries; Jean Boisselier, Albert Le Bonheur, Walter Couvreur, Wtadysiaw Misiewicz, Bhikkhu Nanajlvako 71 Letter to the Editor 79 Review Article: Abhidhamma Studies at the British Buddhist Association and A Comprehensive Manual of Abhidhamma — A. Haviland-Nye .. 81 Book Reviews 100 ISSN 0265-2897 © 1998 Buddhist Studies Review Buddhist Studies Review is the semi-annual journal of the U K Association for Buddhist Studies and is sponsored by the Inst i tut de recherche bouddhique Linh-Sdn Advisory Committee: Ven. Thich Huyen-Vi (Spiritual Adviser) Eric Cheetham J.W. de Jong Hubert Dun K.R. Norman G.C. Pande Charles Prebish Peter Skilling Paul Williams Editor. Russell Webb Assistant Editors: Bhikkhu Pasadika, Sara Boin-Webb N. American Representative: Charles S, Prebish For editorial addresses and subscription details,' see inside back cover. Vol.15, 1 BUDDHIST STUDIES REVIEW 1998 Frontispiece: the calligraphy in Sino-Vietnamese characters (Norn) by Ven Thich Huyen-Vi reads: Buddhist Studies Review and the UK Association for Buddhist Studies As of 1998, Buddhist Studies Review has been endorsed as the Mental phenomena are preceded by mind, have journal of the UK Association for Buddhist Studies. All paid up mind as their leader, are made by mind.
    [Show full text]
  • J. W. De Jong Bibliography 1949–1986, Hokke Bunka Kenky∑ 14 (1988), Pp
    J. W. de Jong Bibliography ( 1949 – 2000) 1 Abbreviations ALB = Bulletin of the Adyar Library AM = Asia Major AS = Asiatische Studien Bespr. = Besprechung BSOAS = Bulletin of the School of Oriental and African Studies (University of London) CAJ = Central Asiatic Journal CR = Compte rendu FEQ = Far Eastern Quarterly HJAS = Harvard Journal of Asiatic Studies IBK = Indogaku Bukkyøgaku Kenky∑ (Journal of Indian and Buddhist Studies) IIJ = Indo-Iranian Journal JA = Journal Asiatique JAOS = Journal of the American Oriental Society JIABS = Journal of the International Association of Buddhist Studies JIP = Journal of Indian Philosophy OLZ = Orientalistische Literaturzeitung TP = T’oung Pao ZAS = Zentralasiatische Studien ZDMG = Zeitschrift der deutschen morgenländischen Gesellschaft * This Bibliography is based on J. W. de Jong Bibliography 1949–1986, Hokke bunka kenky∑ 14 (1988), pp. 1–63. J. W. de Jong Bibliography 1987–1997, Hokke bunka kenky∑ 25 (1999), pp. 1–63. Minoru HARA,J. W. de Jong hakase no chøsei o itamu, Tøhøgaku, no. 100, 2000, pp. 301-309. 2 1949 l. Cinq chapitres de la Prasannapadå (= Buddhica. Documents et Travaux pour l’étude du Bouddhisme. Collection fondée par Jean Przyluski, publiée sous la direction de Marcelle Lalou, première série: Mémoires, tome IX). Paris: Paul Geuthner, 1949; XVI + 167 pp. [Ph.D. thesis, University of Leiden]. 2. Contributions à Bibliographie bouddhique, IX-XX, Paris, 1949. 1950 3. Le problème de l’absolu dans l’école Madhyamaka, Revue philosophique de la France et de l’étranger, Paris, 1950; pp. 322-327. [Cf. no. 200] 1951 4. Suggestions for a Polyglot Buddhist Dictionary, Våk, I (Poona, Dec. 1951), pp. 5-7.
    [Show full text]
  • And Daemonic Buddhism in India and Tibet
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism.
    [Show full text]