IOL Tib J 321 (Thabs Kyi Zhags Pa

Total Page:16

File Type:pdf, Size:1020Kb

IOL Tib J 321 (Thabs Kyi Zhags Pa BIBLIOGRAPHY Dunhuang Tibetan manuscripts held at the British Library, London: IOL Tib J 306; IOL Tib J 321 (Thabs kyi zhags pa pad ma 'phreng ba); IOL Tib J 331; IOL Tib J 332; IOL Tib J 384; IOL Tib J 390; IOL Tib J 401; IOL Tib J 406; IOL Tib J 436; IOL Tib J 438; IOL Tib J 481; IOL Tib J 491; IOL Tib J 553; IOL Tib J 554; IOL Tib J 557; IOL Tib J 711; IOL Tib J 739; IOL Tib J 754 (There is a photocopy of Section 7 in Mayer and Cantwell 1994: 66-67). IDP: The International Dunhuang Project (http://idp.bl.uk/). Contains digital images of manyitems, and a catalogue (see Dalton and van Schaik 2005). Dunhuang Tibetan manuscripts held at the Bibliothèque nationale, Paris: Pelliot Tibétain (PT) 8, PT 42, PT 44, PT 307; PT 349. Old Tibetan Documents Online website http://www.aa.tufs.ac.jp/~hoshi/OTDO/index-e.html or http://star.aa.tufs.ac.jp/otdo/. Editions of the rNying ma'i rgyud 'bum [NGB] sDe dge [D]: The sDe dge edition of the rNying ma'i rgyud 'bum. Twenty-six volumes, Ka-Ra, plus dKar chag, Volume A. sDe dge par khang. The 'Phrin las phun sum tshogs pa'i rgyud is found in Volume Wa, the rDo rje phur bu chos thams cad mya ngan las 'das pa'i rgyud chen po [Myang 'das] is in Volume Zha, the Phur pa bcu gnyis kyi rgyud ces bya ba theg pa chen po'i mdo [Phur pa bcu gnyis] is in Volume Pa, the Thabs kyi zhags pa padmo'i phreng [Thabs zhags] is also in Volume Pa, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Wa, and the Dur khrod khu byug rol pa'i rgyud is in VolumeNya. mTshams brag [M]: The Mtshams brag manuscript of the Rñiṅ ma rgyud 'bum (rgyud 'bum/ mtshams brag dgon pa). 1982. Thimphu: National Library, Royal Government of Bhutan. Forty-six volumes. (Microfiche available from The Institute for Advanced Studies of World Religions, LMpj 014,862 - 014, 907. An electronic version is now available from the Tibetan Buddhist Resource Centre (http://www.tbrc.org), under the title, rnying ma rgyud 'bum (mtshams brag dgon pa'i bris ma), W21521. It is also available online, at http://www.thdl.org/ xml/ngb/showNgb.php?doc=Tb.ed.xml). The 'Phrin las phun sum tshogs pa'i rgyud is found in Volume Chi, the Myang 'das is found in Volume Chi, the Phur pa bcu gnyis is in Volume Dza, the Thabs kyi zhags pa padma phreng is in VolumeWa, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Ji, and the Dur khrod khu byug rol pa'i rgyud is in Volume Ba. sGang steng [G]: The rNying ma'i rgyud 'bum manuscripts preserved by sGang steng monastery, Bhutan. Forty-six volumes. (Digital images were made under an AHRC funded project at Oxford University. The collection consulted is the sGang steng b manuscript; more recently, the other manuscript collection held at the monastery - sGang steng a - has also been photographed as part of a British Library Endangered Archives Research Project http://www.bl.uk/about/policies/endangeredarch/phuntsho.html). The 'Phrin las phun sum tshogs pa'i rgyud is found in Volume Chi, the Myang 'das is found in Volume Chi, the Phur pa bcu gnyis is in Volume Dza, the Thabs kyi zhags pa padma phreng is in Volume Wa, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Ji,and the Dur khrod khu byug rol pa'i rgyud is in Volume Ba. gTing skyes [T]: Rñiṅ ma rgyud 'bum Reproduced from the MS preserved at Gtiṅ-skyes Dgon-pa-byaṅ Monastery in Tibet, under the direction of Dingo Khyentse Rimpoche, Thimbu, 1973. (Microfiche of some volumes available from The Institute for Advanced Studies of World Religions, LMpj 011,825 - 012,584.) The 'Phrin las phun sum tshogs pa'i rgyud is found in Volume Sha, the Myang 'das is found in Volume Sa, the Phur pa bcu gnyis is in Volume Dza, the Thabs kyi zhags pa padma phreng also in Volume Dza, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Sha, and the Dur khrod khu byug rol pa'i rgyud is in Volume Da. Bibliography 213 Rig 'dzin Tshe dbang nor bu [R]1: The Rig 'dzin Tshe dbang nor bu edition of the rNying ma'i rgyud 'bum. Twenty-nine volumes are held at the British Library, under the classification, "RNYING MA'I RGYUD 'BUM MSS", with the pressmark, OR15217. Volume Ka is held at the Bodleian Library Oxford at the shelfmark, MS. Tib.a.24(R). (Microfilm is available from The British Library, and the Bodleian Library for Volume Ka). Title folios to Volume Ga and Volume A are held at the Victoria and Albert Museum, Accession no.s: IM 318-1920 and IM 317-1920. The 'Phrin las phun sum tshogs pa'i rgyud is found in Volume Sha, the Myang 'das is found in Volume Sa, the Phur pa bcu gnyis is in VolumeDza, the Thabs kyi zhags pa padma phreng also in Volume Dza, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Sha, and the Dur khrod khu byug rol pa'i rgyud is in Volume Da. Nubri [n]: Manuscript edition of the rNying ma'i rgyud 'bum from the Nubri area, held by The National Archives, Kathmandu. (Microfilm is available.) The Myang 'das is found in Volume Sha, the Phur pa bcu gnyis is in Volume Ma, the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Sa, and the Dur khrod khu byug rol pa'i rgyud is in Volume Da. Kathmandu [K]: Manuscript edition of the rNying ma'i rgyud 'bum from the Nubri area, held by The National Archives, Kathmandu. (Microfilm is available.) Its version of the Myang 'das is unavailable (Volume Sha is missing), the Phur pa bcu gnyis is in Volume Ma, and the rDo rje khros pa phur pa rtsa ba'i rgyud is in Volume Sa (Reel no.: AT18/3). Other Major Tibetan Collections bDud 'joms bKa' ma: Rñin ma Bka' ma rgyas pa Bdud-'Joms 'Jigs-bral-ye-śes-rdo-rje. Published by Dupjung Lama, Kalimpong, 58 volumes 1982-1987. A CD version is available from the Tibetan Buddhist Resource Center, New York (The Expanded Version of the Nyingma Kama Collection Teachings Passed in an Unbroken Lineage, W19229, 0448-0505, 3 CD). The sTog Palace bKa' 'gyur, bka' 'gyur (stog pho brang) bris ma 1975-1980. 109 volumes. Leh, sManrtsis shesrig dpemzod. A CD version is available from the Tibetan Buddhist Resource Center, New York (W22083). The sDe dge bKa' 'gyur, the sde-dge mtshal-par bka'-'gyur: a facsimile edition of the 18th century redaction of si-tu chos-kyi-'byun- gnas prepared under the direction of h.h. the 16th rgyal-dban karma-pa, 1976-1979. 103 volumes. Delhi, Karmapae Chodhey, Gyalwae Sungrab Partun Khang. A CD version is available from the Tibetan Buddhist Resource Center, New York (W22084). The sDe dge bsTan 'gyur, Karmapa Edition 1982. Delhi, Karmapae Chodhey, Gyalwae Sungrab Partun Khang. Guhyasamāja commentaries taken from Volumes Ti, Pi, Ha. The Peking bKa' 'gyur and bsTan 'gyur, reprinted and catalogued in The Tibetan Tripitaka, Peking Edition, kept in the library of the Otani University, Kyoto, edited by D.T. Suzuki, 1955-1961. Vol. 1-45 Bkaḥ-ḥgyur. Vol. 46-150 Bstan- ḥgyur. Vol. 151 Dkar-chag. Vol. 152-164 Extra (Btsoṅ Kha Pa/Lcaṅ Skya). Vol. 165-168 Catalogue. Tokyo, Kyoto: Suzuki Research Foundation. The Golden bsTan 'gyur (gser gyi lag bris ma), produced between 1731-1741, currently held at Ganden Monastery; published in Tianjing 1988, digitally scanned for TBRC, New Delhi 2002. A CD version is available from the Tibetan Buddhist Resource Center, New York (W23702). 1 Note that we find corrections in red ink through much of the text of the Myang 'das in this edition. We have used the sigla Rc to refer to such corrected words in the Rig 'dzin edition. 214 Bibliography dPal chen kI la ya'i chos skor phyogs bsgrigs 2002. 41 volumes. Published by Si khron zhing chen mi rigs zhib 'jug su'o, Bod kyi shes rig zhib 'jug khang, Khreng tu'u. A CD version is available from the Tibetan Buddhist Resource Center, New York (W24051; Volumes 4575-4615). Dictionaries in Tibetan (see below for Dictionaries using transliteration) Bod rgya tshig mdzod chen mo 1985 (Tibetan-Tibetan and Chinese dictionary, Chengdu, Szechuan), Mi rigs dpe skrun khang. bTsan lha ngag dbang tshul khrims 1997 brDa dkrol gser gyi me long, Beijing, Mi rigs dpe skrun khang. Other Tibetan Sources2 Kong sprul: 'Jam mgon Kong sprul blo gros mtha' yas. dPal rdo rje phur pa rtsa ba'i rgyud kyi dum bu'i 'grel pa snying po bsdud pa dpal chen dgyes pa'i zhal lung, n.d, n.p. [TBRC Resource Code: W24173; www.tbrc.org gives publication details as Paro: Ngodup, 1975-1976 (in Kong sprul's rGya chen bka' mdzod in 20 volumes).] Klong chen pa dPal gsang ba'i snying po de kho na nyid nges pa'i rgyud kyi 'grel pa phyogs bcu'i mun pa thams cad rnam par sel ba in bDud 'joms bKa' ma VolumeLa. dKon mchog spyi 'dus cycle, of 'Ja' tshon snying po: Yang zab dkon mchog spyi 'dus dang zhi khro nges don snying po'i phyag len chog sgrigs bklag chog tu bkod pa bla ma dam pa'i zhal lung, n.d, Kathmandu: Lopen Tashi Tsering (HB) Lama.
Recommended publications
  • VEIL of KASHMIR Poetry of Travel and Travail in Zhangzhungpa’S 15Th-Century Kāvya Reworking of the Biography of the Great Translator Rinchen Zangpo (958- 1055 CE)
    VEIL OF KASHMIR Poetry of Travel and Travail in Zhangzhungpa’s 15th-Century Kāvya Reworking of the Biography of the Great Translator Rinchen Zangpo (958- 1055 CE) by Dan Martin n November of 1987, I visited Samten G. Karmay at his office, then on Rue du Président Wilson in Paris. With over twenty I years’ distance, and indeed that many years older, it is difficult to recall exactly what words were spoken during that meeting. As you get older you tend to look back on your past and identify particular turning points, discerning paths both taken and not taken. You are forced to become a historian of your own life. Suspended as I was in a veritable bardo between the incipient stages of that dreaded academic disease known as dissertationitis at a North American university and my second and longest sojourn in South Asia, I do not believe I was aware at the time just how important this meeting would be for setting me steadily on a course of research into 11th- and 12th-century Tibetan history, and especially the history of the Bon religion. In a word, it was inspirational. In 1996, the last week of June, I attended a conference in the Spiti valley, quite near the border with Tibet, in Himachal Pradesh. It was a very long and tiring but eventful three-day bus trip from Delhi via Simla and Kinnaur. This conference was intended as a millennial cele- bration for Tabo Monastery’s founding by Rinchen Zangpo in 996 CE. So needless to say, many of the papers were devoted to the Great Translator.
    [Show full text]
  • Researching and Documenting Early Buddhist Architecture in Spiti
    Measure for Measure: Researching and Documenting Early Buddhist Architecture in Spiti Carmen Elisabeth Auer (Graz University of Technology) Introduction he architectural research presented in this article offers T insights for other scientific disciplines such as Art History and Buddhist Studies. Since literary descriptions and visual documentation are often rare, the buildings themselves remain the most reliable sources of information. Edifices dating to the early stage of Buddhist architecture are, however, increasingly exposed to alterations, or, in the worst case, are under threat from factors such as tourism, social changes, improper restoration work, natural disasters, and climate change. Due to these pressing forces, the architectural study of sacred buildings must take place in situ during extensive fieldwork. Once in the field, it is crucial to collect sufficient empirical data about different types of buildings. Developing a typology of Buddhist monuments requires taking into account the greatest number of examples, using the most accurate measuring methods and techniques. Ultimately, an exhaustive documentation allows an analysis of these edifices as well as their evolution over time. For the last 15 years, Holger Neuwirth has conducted several research projects on the Buddhist Architecture of the Western Himalayas with different teams from the Graz University of Technology, thanks to the financial support of the Austrian Science Fund. These projects focused on edifices belonging to the Kingdom of Purang-Guge, which once extended over much of West Tibet, Ladakh, and parts of today’s Himachal Pradesh, between the tenth and seventeenth centuries. The number of buildings that have so far been documented exceeds fifty-seven at eighteen different locations.
    [Show full text]
  • The Tibetan Translation of the Indian Buddhist Epistemological Corpus
    187 The Tibetan Translation of the Indian Buddhist Epistemological Corpus Pascale Hugon* As Buddhism was transmitted to Tibet, a huge number of texts were translated from Sanskrit, Chinese and other Asian languages into Tibetan. Epistemological treatises composed by In­ dian Buddhist scholars – works focusing on the nature of »valid cognition« and exploring peripheral issues of philosophy of mind, logic, and language – were, from the very beginning, part of the translated corpus, and had a profound impact on Tibetan intellectual history. This paper looks into the progression of the translation of such works in the two phases of the diffusion of Buddhism to Tibet – the early phase in the seventh to the ninth centuries and the later phase starting in the late tenth century – on the basis of lists of translated works in various catalogues compiled in these two phases and the contents of the section »epistemo­ logy« of canonical collections (Tenjur). The paper inquires into the prerogatives that directed the choice of works that were translated, the broader or narrower diffusion of existing trans­ lations, and also highlights preferences regarding which works were studied in particular contexts. I consider in particular the contribution of the famous »Great translator«, Ngok Loden Shérap (rngog blo ldan shes rab, 1059­1109), who was also a pioneer exegete, and discuss some of the practicalities and methodology in the translation process, touching on the question of terminology and translation style. The paper also reflects on the status of translated works as authentic sources by proxy, and correlatively, on the impact of mistaken translations and the strategies developed to avoid them.
    [Show full text]
  • The Spiti Valley Recovering the Past & Exploring the Present OXFORD
    The Spiti Valley Recovering the Past & Exploring the Present Wolfson College 6 t h -7 t h May, 2016 OXFORD Welcome I am pleased to welcome you to the first International Conference on Spiti, which is being held at the Leonard Wolfson Auditorium on May 6 th and 7 th , 2016. The Spiti Valley is a remote Buddhist enclave in the Indian Himalayas. It is situated on the borders of the Tibetan world with which it shares strong cultural and historical ties. Often under-represented on both domestic and international levels, scholarly research on this subject – all disciplines taken together – has significantly increased over the past decade. The conference aims at bringing together researchers currently engaged in a dialogue with past and present issues pertaining to Spitian culture and society in all its aspects. It is designed to encourage interdisciplinary exchanges in order to explore new avenues and pave the way for future research. There are seven different panels that address the theme of this year’s conference, The Spiti Valley : Recovering the Past and Exploring the Present , from a variety of different disciplinary perspectives including, archaeology, history, linguistics, anthropology, architecture, and art conservation. I look forward to the exchange of ideas and intellectual debates that will develop over these two days. On this year’s edition, we are very pleased to have Professor Deborah Klimburg-Salter from the universities of Vienna and Harvard as our keynote speaker. Professor Klimburg-Salter will give us a keynote lecture entitled Through the black light - new technology opens a window on the 10th century .
    [Show full text]
  • Course Structure of Ma in Buddhism and Tibetan Studies, Namgyal
    COURSE STRUCTURE OF M.A. IN BUDDHISM AND TIBETAN STUDIES, NAMGYAL INSTITUTE OF TIBETOLOGY, GANGTOK The Sikkim University follows the credit system for its Master‟s Degree Program. MA programme consists of total 64 credits during the span of four semesters of which 4 credits are allocated for dissertations and viva voce. However, the students will not be allowed to earn more than 16 credits in a semester. Student has to attend minimum 75 % classes in each and every course. The Master‟s Program in Buddhism and Tibetan studies has the following major components: Compulsory courses, Elective courses and one Dissertation. Scheme of Study: In order to enable the student to complete Master‟s Program within the minimum period of two years (or four semesters), a student is allowed to take 64 credits worth of courses (or 16 credits each semester). There are compulsory courses in the first and second semesters. In third semester, student has to opt two core courses (of which one is research methodology) and choose any 2 elective courses while in semester fourth, students has to opt one core course, choose any two elective courses and submit one dissertation (followed by viva voce) which is also core course. Evaluation: Each paper is of 100 marks of which 50 marks allocated for mid semester or internal assessment (sessionals, term papers, book reviews, articles review, case studies, class tests, research proposal etc.) conducted by the concerned course teacher and end semester consists of 50 marks. Semester-wise Scheme of Study: Compulsory Elective Total Total Total Year of Study Courses Courses courses Credits Marks Semester – I 4 Nil 4 16 400 Semester – II 4 Nil 4 16 400 Semester – IIII 2 2 4 16 400 Semester – IV 2 2 4 16 400 Total (two years) 12 4 16 64 1600 Structure of Codified and Unitised MA Syllabus of the Department of Buddhist and Tibetan Studies, Namgyal Institute of Tibetology, Gangtok is presented as follows: Core/ Code Course Credits Marks Elective M.A.
    [Show full text]
  • The Maṇḍala Temple of Tabo: a Reassessment of the Chronology Based on Tibetan Historic Inscriptions and the Iconography of the Mural Paintings
    The Maṇḍala Temple of Tabo: A Reassessment of the Chronology based on Tibetan Historic Inscriptions and the Iconography of the Mural Paintings Amy Heller (CRCAO, Paris) n 2010, the late Venerable Geshe Sonam Wangdu, Abbot of I Tabo and Venerable Lama Zangpo, Head Administrator of Tabo, requested my help to document the present state of the mural paintings and statues of the entire monastic complex in view of long-term conservation. Accompanied by Luigi Fieni, painting conservator and professional photographer, duly authorized by the Archaeological Survey of India, we attempted to fulfil their request. This documentation was intended to shed light on the continuous deterioration of the unique mural paintings and clay sculptures due to water damage and seismic tremors. As of 1997, the main sanctuaries were meticulously photographed and studied thanks to the multidisciplinary publication of Tabo a Lamp for the Kingdom by Deborah Klimburg-Salter, with contributions by Christian Luczanits, Luciano Petech, Ernst Steinkellner and Erna Wandl.1 However, the monks were aware of subsequent deterioration needing architectural and painting conservation. Also, among the temples of Tabo, very few photographs of the paintings and none of the historic inscriptions of the Maṇḍala Temple (dkyil khang, dkyil 'khor lha khang) had previously been published. Although the murals are indeed damaged, technological advances in photography yielded good results. In the hope of contributing towards a better understanding of the history and successive iconographic programs at Tabo, particularly in the dkyil khang, this study will present photographic data of murals and inscriptions as well as observations on the iconographic analysis of the mandalas by considering their iconography within the historic context of murals in Guge Puhrang and Ladakh.
    [Show full text]
  • The Huayan/Kegon/Hwaŏm Paintings in East Asia
    DOROTHY WONG THE HUAYAN/KEGON/HWAŎM PAINTINGS IN EAST ASIA Introduction Huayan (J. Kegon; K. Hwaŏm) Buddhism, whose teachings are based on the Huayan jing, the Avataṃsaka-sūtra or Flower Garland Sūtra, is one of the most important schools of East Asian Buddhism.1 The Huayan jing has provided inspiration for the creation of numerous artworks, ritual objects, and architectural complexes.2 We are familiar with the portrayals of Vairocana (Ch. Darirulai 大日如來, or Piluzhenafo 毘廬遮那佛), Mañjuśrī (Ch. Wenshu 文殊), and Samantabhadra (Ch. Puxian 普賢) – the “Three Holy Ones” of Huayan Buddhism. The Gaṇḍavyūha, or Rufajiepin 入法界品, the last chapter of the Tang translation of the Huayan jing, recounts the young boy Sudhana’s (Ch. Shancai tongzi 善財童子) pilgrimage to visit fifty-three spiritual friends (kalyāṇamitra) in search of enlightenment. This originally independ- ent text has inspired a variety of popular pictorial narratives and sculptural reliefs. In this study I discuss a group of Huayan paintings that hitherto has received relatively little attention. These are the so-called Huayan bian 華嚴變, or “trans- formation tableaux” (referring to bian 變, bianxiang 變相, or jingbian 經變), that are intended to embody, or make manifest, the entirety of the sūtra’s teaching in a pictorial format. I examine the Chinese examples from Dunhuang, of ninth- to eleventh-century dates, and the slightly later Japanese ones dating to the Kamakura 1 Early versions of this chapter were presented at the 2004 Association for Asian Studies annual meeting in San Diego, and at the Chinese Buddhism Conference held at Hsi Lai Temple, Los Angeles, in June 2005.
    [Show full text]
  • Abstracts Pp. 152-450
    Kingship Ideology in Sino-Tibetan Diplomacy during the VII-IX centuries Emanuela Garatti In this paper I would like to approach the question of the btsan-po’s figure and his role in the international exchanges like embassies, peace agreements and matrimonial alliances concluded between the Tibetan and the Tang during the Tibetan Empire. In order to do that, I examine some passages of Tibetan and Chinese sources. Tibetan ancient documents, like PT 1287, the PT 1288, the IOL Tib j 750 and the text of the Sino-Tibetan treaty of 821/822. For the Chinese sources I used the encyclopaedia Cefu yuangui which has never been extensively used in the study of the Tibetan ancient history. Concerning the embassies one can see that they are dispatched with important gifts when the btsan-po want to present a request. Those are registered as tribute (ch. chaogong) by the Chinese authors but one can assume, analysing the dates of embassies that the Tibetan emissaries are sent to the court with presents only when they had to present a specific request from the Tibetan emperor. Moreover, the btsan-po is willing to accept the diplomatic codes but refuses all attempt of submission from the Chinese authorities like the “fish-bag” (ch. yudai) proposed to the Tibetan ambassadors as a normal gift. For the treaties, the texts of these agreements show the evolution of the position of the btsan-po towards the Chinese court and the international diplomacy: the firsts pacts see the dominant position of Tang court over the btsan-po’s delegation.
    [Show full text]
  • View Profile
    Faculty Details proforma for DU Web-site (PLEASE FILL THIS IN AND Email it to [email protected] and cc: [email protected] Titl Profess First Hira Paul Last Gangnegi Photograph e or Name Name Designation PROFESSOR Address DEPARTMENT OF BUDDHIST STUDIES, FACULTY OF ARTS, UNIVERSITY OF DELHI, DELHI-110007 Phone No +91-11-27666625 Office Residence C- 18, (29-31) Chatra Marg, University of Delhi, Delhi-110007 Mobile +91-9560712608 Email [email protected] Web-Page www.du.ac.in Educational Qualifications Degree Title and Institution Year Ph.D. ‘Lotsaba Rinchen Zangpo and Sarma 1995 Schoo’. University of Delhi. M. Phil. ‘Ethical and Moral Philosophical of 1983 Nagarjuna’. University of Delhi. M. A. ‘Group (F) Tibetan Studies’. University of 1981 Delhi. Diploma in ‘Tibetan Language and Literature’. 1980 University of Delhi. Certificate in ‘Tibetan Language and Literature’. 1979 University of Delhi. B. A (Shastri) Sampurananda Sanskrit Viswavidayala, 1975 Varanasi. (UP). 1. Uttara Sampurnanda Sanskrit Viswavidayala, 1973 Madhyama Varanasi. (UP). 2. Purva 1971 Madhyama -Do- Career Profile 1. Former Head of Department, Buddhist Studies, University of Delhi from 01.03.2014 – 28.02.2017. (Ref.No: CNC-1/100/1988/BUDH ST/146) 2. Professor, Department of Buddhist Studies, University of Delhi from 1.07.2007 onwards. 3. Associate Professor/ Reader, Department of Buddhist Studies, University of Delhi from 27.07.1998 – 30.06.2007 4. Senior Lecturer, Department of Buddhist Studies, University of Delhi from 10.04.1990 - www.du.ac.in Page 1 26.07.1998. 5. Lecturer, Department of Buddhist Studies, University of Delhi from 09.04.1986 - 09.04.1990 6.
    [Show full text]
  • Portable Heritage in the Himalayas
    Orientations | Volume 47 Number 2 | MARCH 2016 Orienta rom the late 1970s onwards, when areas of collections of portable art. Tabo monastery in the Spiti FTibetan culture in India and Nepal were opened valley, for example, has little in the way of ancient to foreign visitors, photographs of art objects began portable art. It was thus a surprise to discover the to be used to instigate exchanges, purchases and amount of artwork, of consistently high quality, that thefts of major artworks. Major collections were was on display in diverse monasteries of Mustang. Portable Heritage removed from their traditional placement in temples During four visits since 2012, the first three and shrine rooms, and hidden away in storage boxes, of them funded by the Rubin Museum and one inaccessible to both local believers and foreign by Heritage Watch International, I documented in the Himalayas visitors, including researchers. Indeed, stories of six monastery collections, photographing and objects that have disappeared from private and measuring each object. The most important monastic ownership abound across the Himalayas. among the collections documented so far is that of The Example of Namgyal Monastery, By the time I went to Mustang for the first time in Namgyal monastery, introduced in this article (Fig. 2010, I had been documenting Himalayan art for two 1). While the exhibition project is currently on hold, Mustang: Part I, Sculpture decades. This documentation usually centred on the the documentation intended to contribute to the sculptures and murals of the monuments and only preservation of this precious heritage in the region occasional on objects, as it was rare to see larger continues.
    [Show full text]
  • Tabo Monastery
    +91-9418963082 Tabo Monastery https://www.indiamart.com/tabo-monastery/ Tabo Monastery was founded by the buddhist king (and royal lama) Yeshe Od in 996 A.D. A renovation inscription says it was renovated 46 years later by Yeshe Od's grandnephew, the royal priest Jangchub Od. These royal patrons, the kings of the ... About Us Tabo Monastery was founded by the buddhist king (and royal lama) Yeshe Od in 996 A.D. A renovation inscription says it was renovated 46 years later by Yeshe Od's grandnephew, the royal priest Jangchub Od. These royal patrons, the kings of the Purang-Guge kingdom, were descended from the ancient Tibetan monarchy. Their ancestors migrated to west Tibet in the 10th century. By the end of the 10th century their territory stretched from Ladakh to Purang and included all of western Tibet (ancient Zhang Zhung). Successive members of this dynasty built many monasteries along the trade routes linking the far corners of their kingdom. The intimate connection between trade and religious establishments is a well known phenomenon in the history of Indian Buddhism.The kingdom of the kings of Purang-Guge, from Ladakh to Mustang, was connected by a dense network of trade routes facilitated by the strategic placement of a large number of temples directly controlled by the royal family and their noble supporters. Tabo was a daughter monastery of Tholing Monastery in Ngari West Tibet. The contribution of this dynasty to the re-establishment of Indian Mahayana Buddhism in Tibet was so great it is known as the chi-dar, the second spreading of buddhism and the principal personalities are well recognized in Tibetan history.
    [Show full text]
  • Tsongkhapa's Coordination of Sūtra and Tantra
    Tsongkhapa’s Coordination of Sūtra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self Edward A. Arnold Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy under the Executive Committee of the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2021 © 2021 Edward A. Arnold All Rights Reserved Abstract Tsongkhapa’s Coordination of Sūtra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self Edward A. Arnold The dissertation examines the life narrative of Tsongkhapa Losang Dragpa (1357-1419), the influential founder of the Ganden school of Tibetan Buddhism, primarily through the lens of the bodhisattva path to enlightenment, a topic that animates much of Indian Buddhist literature and Tsongkhapa’s own writings. Over the course of five chapters, the dissertation (1) contextualizes Tsongkhapa’s social, political, and historical circumstances, the limiting factors for that narrative; (2) explores the social nature of life narratives themselves, particularly Tibetan Buddhist ones, and the many sources on which Tsongkhapa drew in creating a self in relation to the bodhisattva ideal; (3) analyses the topic of asceticism as a constellation of practices that embody traditional ideals, which the dissertation uniquely relates to both monastic and, perhaps surprisingly, tantric discipline in the construction of a bodhisattva/would-be buddha self; (4) synthesizes several themes within Tsongkhapa’s oeuvre in relation to the bodhisattva path to enlightenment, highlighting the irreducibly social nature of embodied enlightenment; and (5) proposes that Tsongkhapa’s social activities, specifically his so-called Four Great Deeds, instantiate the ideal of the enlightened self’s acting within society, specifically his context of fifteenth-century Central Tibet.
    [Show full text]