Journal of the Asiatic Society of Bengal

Total Page:16

File Type:pdf, Size:1020Kb

Journal of the Asiatic Society of Bengal CORNELL UNIVERSITY LIBRARY ASIA i*2* \ '■ i.-i ; ' pk-r'V:- arw*<i ;• i* < «T,» ii'fjrtvv S *r/ r vt rlr t *-* r >P*f%r*, .. * <1 v i srJT^r V 1 .W' « *! V VI Ir : f ,1 1|| t * r^OTH iTTl .• <■<.>> ikr*\ 4 [vV\| '* fx - Ear kAsSs *4BM* Ml jLtJ 4^.«fc3 m am 1 * +-M |»if 11 Jf,4 •|T » ft \ •..i.Arap * '/^v! wi it >, ' • jfc. W • * The date shows when this volume wasftaken All books not in use for instruction or re¬ search are limited to all borrowers. Volumes of periodi¬ cals and of pamphlets comprise so many sub¬ jects,that they are held in the library as much as possible. For spe¬ cial purposes they are given out for a limited time. Graduates and sen¬ iors are allowed five volumes for two weeks. Other students may have two vols. from the circulating library for two weeks. Books not needed during recess periods should be returned to the library, or arrange¬ ments made for their return during borrow¬ er’s absence, if wanted. Books needed by more than one person are held on the reserve list. Books of special value and gift books, when the giver wishes it, are not allowed to circulate. r-.OrN x- C @ J. mTh-1 ft A* in. CORNELL UNIVERSITY LIBRARY A^ 0 2, 4&3> - ' JOURNAL OP THE ASIATIC SOCIETY OF BENGAL. VOL. LVI. PART I. (History, Antiquities, &c.) (Nos. I to III.—1887 : with 10 plates.) EDITED BY Jhe J^hilo logical ^Secretary. “ It will flourish, if naturalists, chemists, antiquaries, philologers, and men of science in different parts of Asia, will commit their observations to writing, and send them to the Asiatic Society at Calcutta. It will languish, if such communications shall be long intermitted ; and it will die away, if they shall entirely cease.” SIR Wll. JONES. CALCUTTA: PRINTED BY J. W. THOMAS, AT THE BAPTIST MISSION PRESS, AND PUBLISHED BY THE ASIATIC SOCIETY, 57, PARK STREET. 1887. «w I CONTENTS OP JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LVI, Part I, for 1887. Page No. I. A brief account of Tibet from “ Dsam Ling Gyeshe,” the well-known geographical work of Lama Tsanpo Nomankhan of Amdo.—° Translated by Sarat Chandra Das, C. I. E. 1 Sitd's Window or Buddha's Shadow cave.—By S. J. Cockburn, Esq., M. A. S. Bengal, . 31 No. II. The Safwi Dynasty of Persia. (With four Plates of unpublished coins.)—By E. E. Oliver, M. I. C. E., M. R. A. S. 37 Antiquities at Nagari.—By Kavi Raj Shyamal, Das, M. R. A. S., F. R. H. S. Translated by Bab\j Ram Prasad. (With two Plates), . 74 Notes on the city of PLirdt.—By Captain C. E. Yate, Political Officer, Afghan Boundary Commission, . 84 Three new copper-plate grants of Govindachandra Deva of Kanauj, dated Samvat 1180, 1181, and 1185. (With three Plates.)—By A. Fuhrer, Ph. D. 106 No. III. Kashmiri Biddles.—By the Rev. J. Hinton Knowles, F. R. G. S., M. R. A. S., etc. 125 Notes on a Donative Inscription of Vidyddhara Bhanja, belonging to C. T. Metcalfe, Esq., Commissioner of the Orissa Division. (With a Plate)—By Rajendralala Mitra, LL. D., C. I. E. ... 154 Notes on the ancient mounds in the Quetta District.—By Major J. F. Garwood, R. E. (With a Plate.) . 161 The mother of Jahangir.—By H. Beveridge, C. S. 164 Notes on the Coins mentioned by Major Raverty in his notes to his Translation of the Tdbaqdt-i-Nasiri.—By Chas. J. Rodgers, M. R. A. S., Assoc, M. A. S. B. 167 Digitized by the Internet Archive in 2018 with funding from BHL-SIL-FEDLINK https://archive.org/details/journalofasiatic5618asia LIST OF PLATES IN JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LYI, Part I, for 1887. Pis. I—IV, (pp. 64=73). Silver Coins of the Safwi Dynasty of Persia. PI. Y, (p. 75). The Ubh’ Diwal or Akbar’s Lamp, near Nagari. --'''PI. Ya, (p. 77). Two Ancient Inscriptions from Nagari. PI. YI, (p. 108). The Raiwan Grant of Govinda Chandra Deva of Kananj, Sam. 1180. _.P1. VII and VIII, (pp. 114 and 119) Two Benares Grants of Govinda Chandra Deva of Kananj, Sam. 1181 and 1185. PI. IX, (p. 159). Grant of Vidyadhara Bhanja Deva. PI. X, (p. 163). A Bronze statue of Hercules, found in the Quetta Miri. ERRATUM. P. 77, 1. 14, read S. 1561 (19 April 1504) instead of S. 1566 (1510). ■ INDEX TO JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LVI, Part I, FOR 1887. Abba'S I, king of Persia, p. 44. Das, Sarat Chandra, a brief account -■—-, coins of, p. 68. of Tibet, p. 1. -, II, of Persia, p. 48. Dost Muhammad Khan, tombstone of -, coins of, p. 68. p. 90. ’ -, III, of Persia, p. 56. Dsam Ling Gyeshe, a geographical work -, coins of, p. 71. on Tibet, p. 1. Abdul Hak Abid, Maulavf, translations of Persian inscriptions, pp. 84, 100. Abu Isma’il Khaja Abdullah, inscriptions ■Bath ’All Shah, of Persia, coins of on tomb of, pp. 88, 89. p. 73. ’Adil Shah, of Persia, p. 59. Fiihrer, Dr. A., three new copper-plate Afghan kings of Persia, p. 51. grants of Govinda Chandra Deva of Ahmad Shah Durani, in Persia, p. 59. Kanauj, p. 106. Akbar’s Lamp, p. 75. ’Ali Musa Rasa Imam, coins struck in the name of, pp. 60, 71. VJARWOOD, Major J. F., notes on the Antiquities of Nagari, p. 74. ancient mounds in the Quetta District, Ashraf, king of Persia, p. 54. p. 161. -, coins of, p. 70. Genealogy of the Safwi Dynasty of Per¬ sia, p. 61. “ of the Bhanja race, p. 156. Govinda Chandra Deva, copper-plate Benares, copperplate grant of Go- grants of, p. 106. vindachandra, p. 113. Grants, copper-plate, of Govinda Chan¬ -, another, p. 118. dra Deva, p. 106. Beveridge, H., the mother of Jahangir, Gurgin Khan, a Persian General, p. 50. p. 164. Bhanja or Bhanjana, race of kings, p. 156. Hathiom ka bara, near Nagari, Buddha’s Shadow cave, p. 31. p. 74. Hirat, notes on city of, p. 84. NSCRIPTIONS, at Nagari, pp. 78, 79. (jOCKBURN, S. J., Sita’s window or > at Ghasnndi, p. 77. Buddha’s Shadow cave, p. 31. , at Hirat, p. 86. Coins of the Safwi Dynasty, pp. 74, 67. , of Govinda Chandra -, mentioned in Major Raverty’s Deva, p. 106. translations of the Tabaqat-i-Na- ‘ • of Vidyadhara Bhan- §iri, p. 167. ja, p. 154. Copper-plate grants of Govindachandra ~ " > Prabhasa cave, d. Deva, p. 106. 34. y • • • Till Index. Isma’il I, of Persia, p. 39. -, coins of, pp. 64, 65. AIWAN,copper-plate grant of Kanauj, -II, of Persia, p. 42. p. 106. -, coins of, p. 67. Raverty, Major, coins mentioned in his translation of the Tabaqat-i-Nasirf, p. 167. Riddles, Kashmiri, p. 125. AHANGrR, mother of, p. 164. J Rodgers, Chas. J., notes on the coins mentioned in Major Raverty’s trans¬ lation of the Tabaqat-i-Nasiri, p. 167. HlAXAUJ, grants of Govinda Chandra Deva of, p. 106. Kashmiri Riddles, p. 125. SaFWI, king of Persia, p. 47. Knowles, Rev. J. Hinton, Kashmiri Rid¬ • dles, p. 125. Safwi, dynasty of Persia, p. 37. -, genealogy of, p. 61. -, contemporary Rulers, p. 63. j^AHMlTD, Afghan King of Persia, -, coins of, pp. 64ff. Shah Husain, of Persia, pp. 49, 60. p. 51. --, coins of, p. 70. -, coins of, pp. 69, 73. Miri, or citadel of Quetta, p. 161. Shah Rukh, of Persia, p. 60. Mitra, Dr. Rajendralala, notes on a do¬ -, coins of, p. 72. native inscription of Vidhyadhara -, inscriptions, pp. 86, 96. Bhanja, p. 154. Sita’s Window cave, p. 31. Mounds, ancient in Quetta District, p. Sulaiman I, of Persia, p. 49. 161. -. coins of, pp. 68, 69. Muhammad Karim Khan, king of Persia, -II, of Persia, p. 60. p. 60. Syamal Das, Kaviraj, the antiquities of -, coins of, p. 72. Nagari, p. 74. -Khan, of Persia, coins of, p. 73. -, Khodabanda, king of Persia, TaBAQAT-I-NASIRI', coins mentioned p. 43. " in Major Raverty’s translations of, p. -, coins of, p. 67. 167v Tahmasp I, of Persia, p. 41. -, coins of, pp. 66, 67. -II, of Persia, pp. 52, 53, 54, 59, IN^ADIR Shah, of Persia, pp. 55—59. 60. -, coins of, pp. 57, 71, 72. -, coins of, pp. 60, 61, 70, 71. Nagari, antiquities of, p. 74. Tibet, brief account of, p. 1. OlIVER, E. E., the Safwi Dynasty of TJBH’DI'WAL, or Akbar’s lamp, p. 75. Persia, p. 37. ’Usmanli Turks in Persia, p. 44. Uzbak, invading Persia, pp. 41, 43, 45. RABIIA'SA, ancient cavo near, p. 31. i YlDYADIIARA Bhanja, donative ins¬ -inscription at, p. 34. cription of, p. 154. Persia, tho Rufwf dynasty of, p. 37. -Afgliun kings of, p. Gl. YaTE, Captain C. E., notes on tho city of 11 irdt, p. 81. QlPCHAQ T/it/irs, in Persia, p. 48. Quetta District, ancient mounds in, p. 161. UBDATU-T-TAWARTKII, pp. 37, Gl. JOURNAL OF THE ASIATIC SOCIETY OF BENGAL Part I.—HISTORY, LITERATURE, &e. No. I.—1887. A brief account of Tibet from “ Dsam Ling Gyeshe,” the well-known geo¬ graphical work of Lama Tsanpo Nomankhan of Amdo—Translated by Sarat Chandra Das, C. I. E. In the sacred Buddhist scriptures called Chhos mngon-par mdsod (Abhidharma kosha) occurs the following :— “ Hence northward there lie black mountains nine, 11 Which passed, the lofty snow-clad peaks appear, “ Beyond which extend Himavat, the realm of snow/’ This alludes to the long ranges of both low and lofty mountains which intervene between Uddayana (Afghanistan) and the Chinese province of Yunan.
Recommended publications
  • Interview #3B – Karma Lamthon December 27, 2013
    Tibet Oral History Project Interview #3B – Karma Lamthon December 27, 2013 The Tibet Oral History Project serves as a repository for the memories, testimonies and opinions of elderly Tibetan refugees. The oral history process records the words spoken by interviewees in response to questions from an interviewer. The interviewees’ statements should not be considered verified or complete accounts of events and the Tibet Oral History Project expressly disclaims any liability for the inaccuracy of any information provided by the interviewees. The interviewees’ statements do not necessarily represent the views of the Tibet Oral History Project or any of its officers, contractors or volunteers. This translation and transcript is provided for individual research purposes only. For all other uses, including publication, reproduction and quotation beyond fair use, permission must be obtained in writing from: Tibet Oral History Project, P.O. Box 6464, Moraga, CA 94570-6464, United States. Copyright © 2015 Tibet Oral History Project. TIBET ORAL HISTORY PROJECT www.TibetOralHistory.org INTERVIEW SUMMARY SHEET 1. Interview Number: #3B 2. Interviewee: Karma Lamthon 3. Age: 88 4. Date of Birth: 1925 5. Sex: Male 6. Birthplace: Gemokhuk 7. Province: Dhotoe (Kham) 8. Year of leaving Tibet: 1959 9. Date of Interview: December 27, 2013 10. Place of Interview: Private home, Old Camp Number 4, Bylakuppe, Mysore District, Karnataka, India 11. Length of Interview: 2 hr 01 min 12. Interviewer: Marcella Adamski 13. Interpreter: Tenzin Yangchen 14. Videographer: Pema Tashi 15. Translator: Tenzin Yangchen Biographical Information: Karma Lamthon was born in Gemokhuk in Kham Province. His brother was a reincarnated lama and his father was a ngagpa ‘shaman,’ who helped to cure the nomads’ sick livestock.
    [Show full text]
  • Brief History of Dzogchen
    Brief History of Dzogchen This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / advanced / dzogchen / basic_points / brief_history_dzogchen.html Alexander Berzin November 10-12, 2000 Introduction Dzogchen (rdzogs-chen), the great completeness, is a Mahayana system of practice leading to enlightenment and involves a view of reality, way of meditating, and way of behaving (lta-sgom-spyod gsum). It is found earliest in the Nyingma and Bon (pre-Buddhist) traditions. Bon, according to its own description, was founded in Tazig (sTag-gzig), an Iranian cultural area of Central Asia, by Shenrab Miwo (gShen-rab mi-bo) and was brought to Zhang-zhung (Western Tibet) in the eleventh century BCE. There is no way to validate this scientifically. Buddha lived in the sixth century BCE in India. The Introduction of Pre-Nyingma Buddhism and Zhang-zhung Rites to Central Tibet Zhang-zhung was conquered by Yarlung (Central Tibet) in 645 CE. The Yarlung Emperor Songtsen-gampo (Srong-btsan sgam-po) had wives not only from the Chinese and Nepali royal families (both of whom brought a few Buddhist texts and statues), but also from the royal family of Zhang-zhung. The court adopted Zhang-zhung (Bon) burial rituals and animal sacrifice, although Bon says that animal sacrifice was native to Tibet, not a Bon custom. The Emperor built thirteen Buddhist temples around Tibet and Bhutan, but did not found any monasteries. This pre-Nyingma phase of Buddhism in Central Tibet did not have dzogchen teachings. In fact, it is difficult to ascertain what level of Buddhist teachings and practice were introduced.
    [Show full text]
  • THE SECURITISATION of TIBETAN BUDDHISM in COMMUNIST CHINA Abstract
    ПОЛИТИКОЛОГИЈА РЕЛИГИЈЕ бр. 2/2012 год VI • POLITICS AND RELIGION • POLITOLOGIE DES RELIGIONS • Nº 2/2012 Vol. VI ___________________________________________________________________________ Tsering Topgyal 1 Прегледни рад Royal Holloway University of London UDK: 243.4:323(510)”1949/...” United Kingdom THE SECURITISATION OF TIBETAN BUDDHISM IN COMMUNIST CHINA Abstract This article examines the troubled relationship between Tibetan Buddhism and the Chinese state since 1949. In the history of this relationship, a cyclical pattern of Chinese attempts, both violently assimilative and subtly corrosive, to control Tibetan Buddhism and a multifaceted Tibetan resistance to defend their religious heritage, will be revealed. This article will develop a security-based logic for that cyclical dynamic. For these purposes, a two-level analytical framework will be applied. First, the framework of the insecurity dilemma will be used to draw the broad outlines of the historical cycles of repression and resistance. However, the insecurity dilemma does not look inside the concept of security and it is not helpful to establish how Tibetan Buddhism became a security issue in the first place and continues to retain that status. The theory of securitisation is best suited to perform this analytical task. As such, the cycles of Chinese repression and Tibetan resistance fundamentally originate from the incessant securitisation of Tibetan Buddhism by the Chinese state and its apparatchiks. The paper also considers the why, how, and who of this securitisation, setting the stage for a future research project taking up the analytical effort to study the why, how and who of a potential desecuritisation of all things Tibetan, including Tibetan Buddhism, and its benefits for resolving the protracted Sino- Tibetan conflict.
    [Show full text]
  • 2008 UPRISING in TIBET: CHRONOLOGY and ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 Copies ISBN: 978-93-80091-15-0
    2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS CONTENTS (Full contents here) Foreword List of Abbreviations 2008 Tibet Uprising: A Chronology 2008 Tibet Uprising: An Analysis Introduction Facts and Figures State Response to the Protests Reaction of the International Community Reaction of the Chinese People Causes Behind 2008 Tibet Uprising: Flawed Tibet Policies? Political and Cultural Protests in Tibet: 1950-1996 Conclusion Appendices Maps Glossary of Counties in Tibet 2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS UN, EU & Human Rights Desk Department of Information and International Relations Central Tibetan Administration Dharamsala - 176215, HP, INDIA 2010 2008 UPRISING IN TIBET: CHRONOLOGY AND ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 copies ISBN: 978-93-80091-15-0 Acknowledgements: Norzin Dolma Editorial Consultants Jane Perkins (Chronology section) JoAnn Dionne (Analysis section) Other Contributions (Chronology section) Gabrielle Lafitte, Rebecca Nowark, Kunsang Dorje, Tsomo, Dhela, Pela, Freeman, Josh, Jean Cover photo courtesy Agence France-Presse (AFP) Published by: UN, EU & Human Rights Desk Department of Information and International Relations (DIIR) Central Tibetan Administration (CTA) Gangchen Kyishong Dharamsala - 176215, HP, INDIA Phone: +91-1892-222457,222510 Fax: +91-1892-224957 Email: [email protected] Website: www.tibet.net; www.tibet.com Printed at: Narthang Press DIIR, CTA Gangchen Kyishong Dharamsala - 176215, HP, INDIA ... for those who lost their lives, for
    [Show full text]
  • Report on International Religious Freedom 2008: China
    China (includes Tibet, Hong Kong, Macau) Page 1 of 27 China (includes Tibet, Hong Kong, Macau) International Religious Freedom Report 2008 Released by the Bureau of Democracy, Human Rights, and Labor Reports on Tibet, Hong Kong and Macau are appended at the end of this report. The Constitution and laws provide for freedom of religious belief and the freedom not to believe, although the Constitution only protects religious activities defined by the state as "normal." The Constitution states that religious bodies and affairs are not to be "subject to any foreign domination," and that the individual exercise of rights "may not infringe upon the interests of the state." The Constitution also recognizes the leading role of the officially atheist Chinese Communist Party. The Government restricted legal religious practice to government-sanctioned organizations and registered religious groups and places of worship, and sought to control the growth and scope of the activity of both registered and unregistered religious groups, including "house churches." Government authorities limited proselytism, particularly by foreigners and unregistered religious groups, but permitted proselytism in state- approved religious venues and private settings. During the period covered by this report, the Government's repression of religious freedom intensified in some areas, including in Tibetan areas and in the Xinjiang Uighur Autonomous Region (XUAR). Unregistered Protestant religious groups in Beijing reported intensified harassment from government authorities in the lead up to the 2008 Summer Olympic Games. Media and China-based sources reported that municipal authorities in Beijing closed some house churches or asked them to stop meeting during the 2008 Summer Olympic Games and Paralympic Games.
    [Show full text]
  • Studies on Ethnic Groups in China
    Kolas&Thowsen, Margins 1/4/05 4:10 PM Page i studies on ethnic groups in china Stevan Harrell, Editor Kolas&Thowsen, Margins 1/4/05 4:10 PM Page ii studies on ethnic groups in china Cultural Encounters on China’s Ethnic Frontiers Edited by Stevan Harrell Guest People: Hakka Identity in China and Abroad Edited by Nicole Constable Familiar Strangers: A History of Muslims in Northwest China Jonathan N. Lipman Lessons in Being Chinese: Minority Education and Ethnic Identity in Southwest China Mette Halskov Hansen Manchus and Han: Ethnic Relations and Political Power in Late Qing and Early Republican China, 1861–1928 Edward J. M. Rhoads Ways of Being Ethnic in Southwest China Stevan Harrell Governing China’s Multiethnic Frontiers Edited by Morris Rossabi On the Margins of Tibet: Cultural Survival on the Sino-Tibetan Frontier Åshild Kolås and Monika P. Thowsen Kolas&Thowsen, Margins 1/4/05 4:10 PM Page iii ON THE MARGINS OF TIBET Cultural Survival on the Sino-Tibetan Frontier Åshild Kolås and Monika P. Thowsen UNIVERSITY OF WASHINGTON PRESS Seattle and London Kolas&Thowsen, Margins 1/7/05 12:47 PM Page iv this publication was supported in part by the donald r. ellegood international publications endowment. Copyright © 2005 by the University of Washington Press Printed in United States of America Designed by Pamela Canell 12 11 10 09 08 07 06 05 5 4 3 2 1 All rights reserved. No part of this publication may be repro- duced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any infor- mation storage or retrieval system, without permission in writ- ing from the publisher.
    [Show full text]
  • 18.05.17 Utkast 2 Til Masteroppgaven
    Lærer-elev relasjonen i tibetansk buddhisme: En komparativ analyse av Nyingma- og Kagyu-biografier Eva-Britt Larsen REL 4990 Masteroppgave i religionshistorie 60 studiepoeng, våren 2017 Institutt for kulturstudier og orientalske språk Universitetet i Oslo 2 3 SAMMENDRAG Oppgavens tittel er: Lærer-elev relasjonen i tibetansk buddhisme. En komparativ analyse av Nyingma-og Kagyu-biografier. Oppgaven undersøker hva som motiverer tibetaneres religiøse søken og gjør at de inngår i forpliktende forhold som lærer-elev (guru-disippel eller lama-elev). Med utgangspunkt i fire religiøse selv-/biografier i Nyingma- og Kagyu-tradisjonene forsøker jeg å gi noen svar ved å belyse relasjonen mellom lama og elev, både når eleven er en mann og når eleven er en kvinne. Hellige biografier (tib. rnam pa thar pa, “fullstendig frigjøring” eller “fullstendig frigjøringshistorie”) i tibetansk tradisjon har som sitt fokus en fremstilling av veien mot frigjøring (nirvana). Jeg har valgt selvbiografiene til Ani Lochen eller Jetsun Lochen Rinpoche (1865-1991) som beskriver relasjonene og læreprosessen hun gjennomgikk under veiledning av sine lamaer Pema Gyatso og Thrulshig Rinpoche og Sera Khandros (1892- 1940) selvbiografi, hvor hun skriver om forholdet til sin læremester og senere tantriske partner og kjæreste Drimé Özer. I oppgaven bruker jeg biografiene til de to mannlige lamaene Milarepa (1052-1135) og Dilgo Khyentse Rinpoche (1910-1991) komparativt for å vise likheter og forskjeller mellom kjønnene i tibetanske mester-elev forhold. Jeg er opptatt av om det er noen særtrekk ved de kvinnelige mestrenes biografier som vi ikke finner i livene til de mannlige mestrene. Videre antar jeg at sosial og økonomisk bakgrunn spiller en rolle for mestrenes livsløp, og i tillegg diskuterer jeg innvirkning fra deres personlige karisma og/ eller om de er født inn i en religiøs kontekst, om de er en reinkarnasjon (tib.
    [Show full text]
  • Religious Repression in Tibet: Special Report 2012
    Religious Repression in Tibet: Special Report 2012 UPRISING IN TIBET 2008 Documentation of protests in Tibet zôh-ˆÛ-ºIô-z-¤ÛºÛ-fôz-fP-hP-¤P-G®ô-ºwï¾-MÅ-¿eï-GmÅ-DP-ü Tibetan Centre for Human Rights & Democracy Buddhism too recognises that human beings are entitled to dignity, that all members of the human family have an equal and inalienable right to liberty, not just in terms of political freedom, but also at the funda- mental level of freedom from fear and want. Irrespective of whether we are rich or poor, educated or uneducated, belonging to one nation or another, to one religion or another, adhering to this ideology or that, each of us is just a human being like everyone else. ~ His Holiness the IVth Dalai Lama Contents I Introduction ....................................................................... 1 II A Brief History of Buddhism in Tibet ................................. 5 III Overview of Legal Framework Relating to the Freedom of Religion ....................................................................... 9 A. A General Look at the International Standards Protecting the Right to Freedom of Religion ........................................ 9 B. Chinese Law Relevant to Freedom of Religion .................. 11 1. International Obligations ............................................. 12 2. Constitution ................................................................. 13 3. Criminal Law and Criminal Procedure Law ................ 15 4. The State Secrets Law: the Regulation on State Secrets and the Specific Scope of Each Level
    [Show full text]
  • The Mirror 7 March 1991
    MARCH, 1991 ISSUE N° 7 FIRST YEAR The principle in Dzog-chen is the Mirror: THEMIRR R we should look at it THE INTERNATIONAL NEWSPAPER OF THE DZOGCHEN COMMUNITY to discover ourselves Founded by NAMKHAI NORBU RINPOCHE KALACHAKRA initiation A message to to be given by Dzog-chen His Holiness the Dalai Lama Community The Kalachakra initiation in New York will be the most outstanding event of the Year both in regard to culture, The Dzog-chen Community is the age-old rituals of religion, and the unchanged the base for developing tradition of the teaching of wisdom and selfrealization. His Holiness' teachings will be preceded by five days of knowledge, not structures of teachings on the Nature of Mind given by preeminent lamas from each of the five Tibetan religious traditions: power. Venerable Lopon Tenzin Namdhak, Bon tradition Venerable Trulshik Rinpoche, Nyingma tradition A speech in Tashigar, Argentina, by Venerable Tenga Rinpoche, Kagyu tradition Namkhai Norbu Rinpoche Kyabje Sakya Trizin Rinpoche, Sakya tradition Venerable Tara Rinpoche, Gelug tradition The Dzog-chen Community is not meant to be a This year has been nominated The Year of Tibet to promote hierarchy. If there were some official centers gover­ understanding and appreciation of a unique culture and ning other, secondary centers, we know that would tradition of many thousands of years. The events of the Year be contrary to the principle of the Dzog-chen Com­ wil Ibegin officially in April with the opening of an exhibition munity. But sometimes people do not understand of the Tibetan art: "Wisdom and Compassion: The Sacred Art the principle.
    [Show full text]
  • The Dark Red Amulet Dark Red Amulet.Qxd:Final 12/3/08 5:40 PM Page Ii Dark Red Amulet.Qxd:Final 12/3/08 5:40 PM Page Iii
    Dark Red Amulet.qxd:Final 12/3/08 5:40 PM Page i The Dark Red Amulet Dark Red Amulet.qxd:Final 12/3/08 5:40 PM Page ii Dark Red Amulet.qxd:Final 12/3/08 5:40 PM Page iii The Dark Red Amulet ORAL INSTRUCTIONS ON THE PRACTICE OF VAJRAKILAYA by Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche Samye Translation Group Snow Lion Publications Ithaca, New York Dark Red Amulet.qxd:Final 12/3/08 5:40 PM Page iv SNOW LION PUBLICATIONS P. O. Box 6483 Ithaca, NY 14851 USA (607) 273-8519 www.snowlionpub.com Copyright © 2008 Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche Previously published as a commentary by Dharma Samudra in 1992. All rights reserved. No part of this material may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. Text design by Rita Frizzell, Dakini Graphics Library of Congress Cataloging-in-Publication Data Palden Sherab, Khenchen, 1941- The dark red amulet : oral instructions on the practice of Vajrakilaya / Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche. p. cm. Includes bibliographical references. ISBN-13: 978-1-55939-311-9 (alk. paper) ISBN-10: 1-55939-311-4 (alk. paper) 1. Vajraki-laya (Buddhist deity) I. Tsewang Dongyal, Khenpo, 1950- II. Title. BQ4890.V336P35 2008 294.3'444--dc22 2008020817 Dark Red Amulet.qxd:Final 12/3/08 5:40 PM Page v As with all Vajrayana practices, Vajrakilaya should not be practiced without receiving an empowerment or reading transmission directly from a qualified lineage master.
    [Show full text]
  • Tibetan Buddhism and Mass Monasticism
    In Adeline Herrou and Gisele Krauskopff (eds.), Des moines et des moniales dans le monde. La vie monastique dans le miroir de la parenté. Presses Universitaires de Toulouse le Mirail, publication date, 2010. [English version of paper in French] Tibetan Buddhism and Mass Monasticism Melvyn C. Goldstein1 Introduction Monasticism is fundamental to both Mahayana and Theravada Buddhist philosophies and is present wherever Buddhism existed. Tibet was no exception and possessed a monastic establishment that adhered to the basic Buddhist ideological and vinaya norms. At the same time, however, Tibetan monasticism differed markedly from other forms of Buddhist monasticism in its utilization of a philosophy that I have called “mass monasticism”—an emphasis on recruiting and sustaining very large numbers of celibate monks for their entire lives.2 This essay will examine Tibetan monasticism and the institution of mass monasticism as it existed in the modern era (before socialist institutions replaced them in 1959).3 Monasticism in Tibet Political systems have ideologies that summarize and rationalize their basic premises. In Tibet, the modern state headed by the Dalai Lama and his Gelug ("yellow hat") sect was founded in 1642 after decades of bitter sectarian conflict with a rival (Kargyu) sect. The new polity was based on a value system in which religious goals and activities were paramount. Not only was the ruler, the 5th Dalai Lama (and after him succeeding Dalai Lamas), considered an actual incarnation of the Bodhisattva Avaloketisvara, but monks served alongside laymen as officials and jointly administered the country. In addition, beginning in the 18th century, regents who ruled during the Dalai Lamas’ minority also came to be chosen from the ranks of the incarnate lamas Because of this, Tibetans conceived of their polity as one in which “religion and politics/government were joined together.”4 A prime goal of the Dalai Lama’s new theocratic government was to support and enhance Buddhism, particularly of its own Yellow Hat sect.
    [Show full text]
  • New Bio of Tulku Sang-Ngag Rinpoche
    1 Namchak Sang-ngag Tenzin Rinpoche, the Fifth Gochen Tulku The fifth Gochen Tulku, Namchak Sangak Tenzin Rinpoche, was born in 1953 of the Western calendar. His father was Lama Tashi Döndrup of the Namchak clan, and his mother was Meru Tsoma Dza Pema Yangtso of the Kyungpo clan, also known more familiarly as Peyak. While Rinpoche was still quite young, his elders would remark on the prophecy found in Drupwang Tsoknyi’s account of the origins and future of Gochen Monastery, in which it is stated, Widespread fame of a blue rat will be seen from the distant region. The male dragon will wander in the ten directions from the border. Rinpoche heard people say that they interpreted the former statement to refer to the Lord Lama Namkha Tsewang, since the rat was the animal symbol with his birth year was the rat, and although his enlightened activities were extensive he died just as his fame began to spread. They also told Lama Tashi Döndrup , “The latter statement concerns your son, and prophesies that his activities will be widespread.” When Rinpoche was three years old, he was taken to a farm where he walked barefoot on a boulder, whereupon impressions of his footprints appeared in the stone, so that rumors spread that he was the incarnation of Namchak Tulku.1 Later on, when Kongtrul Lodrö Rapel came to the child’s house, the little boy caught hold of his horse’s rein and wept, saying, “This rein is mine.” The lama asked him, “Who are you?’” whereupon he respectfully told him, “I am Namkha Tsewang.” He replied, “Since this rein was one I received when the former master Namkha Tsewang and I made an exchange, it truly belongs to you.” And he handed the reins to the child.
    [Show full text]