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Transfer of Buddhism Across Central Asian Networks (7Th to 13Th Centuries)
Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries) Edited by Carmen Meinert LEIDEN | BOSTON For use by the Author only | © 2016 Koninklijke Brill NV Contents Acknowledgements vii List of Illustrations, Maps and Tables viii General Abbreviations xi Bibliographical Abbreviations xii Notes on Contributors xiv Introduction—Dynamics of Buddhist Transfer in Central Asia 1 Carmen Meinert Changing Political and Religious Contexts in Central Asia on a Micro-Historical Level 1 Changing Relations between Administration, Clergy and Lay People in Eastern Central Asia: A Case Study according to the Dunhuang Manuscripts Referring to the Transition from Tibetan to Local Rule in Dunhuang, 8th–11th Centuries 19 Gertraud Taenzer Textual Transfer 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics 57 Sam van Schaik 3 The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054) 82 Kazuo Kano Visual Transfer 4 The Tibetan Himalayan Style: Considering the Central Asian Connection 121 Linda Lojda, Deborah Klimburg-Salter and Monica Strinu For use by the Author only | © 2016 Koninklijke Brill NV vi contents 5 Origins of the Kashmiri Style in the Western Himalayas: Sculpture of the 7th–11th Centuries 147 Rob Linrothe Transfer Agents 6 Buddhism in the West Uyghur Kingdom and Beyond 191 Jens Wilkens 7 Esoteric Buddhism at the Crossroads: Religious Dynamics at Dunhuang, 9th–10th Centuries 250 Henrik H. Sørensen Bibliography 285 Index 320 For use by the Author only | © 2016 Koninklijke Brill NV Chapter 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics Sam van Schaik 1 Introduction1 Tibetan Buddhism has played an important role in Asian politics from the 8th century to the present day. -
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. -
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. -
Buddhist Philosophy in Depth, Part 3
WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools. -
THE EARLY BUDDHIST HERITAGE of LADAKH RECONSIDERED CHRISTIAN LUCZANITS Much Ofwhat Is Generally Considered to Represent the Earl
THE EARLY BUDDHIST HERITAGE OF LADAKH RECONSIDERED CHRISTIAN LUCZANITS Much ofwhat is generally considered to represent the earliest heritage of Ladakh cannot be securely dated. It even cannot be said with certainty when Buddhism reached Ladakh. Similarly, much ofwhat is recorded in inscriptions and texts concerning the period preceding the establishment of the Ladakhi kingdom in the late 151h century is either fragmentary or legendary. Thus, only a comparative study of these records together 'with the architectural and artistic heritage can provide more secure glimpses into the early history of Buddhism in Ladakh. This study outlines the most crucial historical issues and questions from the point of view of an art historian and archaeologist, drawing on a selection of exemplary monuments and o~jects, the historical value of which has in many instances yet to be exploited. vVithout aiming to be so comprehensive, the article updates the ground breaking work of A.H. Francke (particularly 1914, 1926) and Snellgrove & Skorupski (1977, 1980) regarding the early Buddhist cultural heritage of the central region of Ladakh on the basis that the Alchi group of monuments l has to be attributed to the late 12 and early 13 th centuries AD rather than the 11 th or 12 th centuries as previously assumed (Goepper 1990). It also collects support for the new attribution published by different authors since Goepper's primary article. The nmv fairly secure attribution of the Alchi group of monuments shifts the dates by only one century} but has wide repercussions on I This term refers to the early monuments of Alchi, rvIangyu and Sumda, which are located in a narrow geographic area, have a common social, cultural and artistic background, and may be attIibuted to within a relatively narrow timeframe. -
Études Mongoles Et Sibériennes, Centrasiatiques Et Tibétaines, 51 | 2020 the Murals of the Lotsawa Lhakhang in Henasku and of a Few Related Monuments
Études mongoles et sibériennes, centrasiatiques et tibétaines 51 | 2020 Ladakh Through the Ages. A Volume on Art History and Archaeology, followed by Varia The murals of the Lotsawa Lhakhang in Henasku and of a few related monuments. A glimpse into the politico-religious situation of Ladakh in the 14th and 15th centuries Les peintures murales du Lotsawa Lhakhang de Henasku et de quelques temples apparentés. Un aperçu de la situation politico-religieuse du Ladakh aux XIVe et XVe siècles Nils Martin Electronic version URL: https://journals.openedition.org/emscat/4361 DOI: 10.4000/emscat.4361 ISSN: 2101-0013 Publisher Centre d'Etudes Mongoles & Sibériennes / École Pratique des Hautes Études Electronic reference Nils Martin, “The murals of the Lotsawa Lhakhang in Henasku and of a few related monuments. A glimpse into the politico-religious situation of Ladakh in the 14th and 15th centuries”, Études mongoles et sibériennes, centrasiatiques et tibétaines [Online], 51 | 2020, Online since 09 December 2020, connection on 13 July 2021. URL: http://journals.openedition.org/emscat/4361 ; DOI: https://doi.org/ 10.4000/emscat.4361 This text was automatically generated on 13 July 2021. © Tous droits réservés The murals of the Lotsawa Lhakhang in Henasku and of a few related monuments.... 1 The murals of the Lotsawa Lhakhang in Henasku and of a few related monuments. A glimpse into the politico-religious situation of Ladakh in the 14th and 15th centuries Les peintures murales du Lotsawa Lhakhang de Henasku et de quelques temples apparentés. Un aperçu de la situation politico-religieuse du Ladakh aux XIVe et XVe siècles Nils Martin Études mongoles et sibériennes, centrasiatiques et tibétaines, 51 | 2020 The murals of the Lotsawa Lhakhang in Henasku and of a few related monuments... -
The Systematic Dynamics of Guru Yoga in Euro-North American Gelug-Pa Formations
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2012-09-13 The systematic dynamics of guru yoga in euro-north american gelug-pa formations Emory-Moore, Christopher Emory-Moore, C. (2012). The systematic dynamics of guru yoga in euro-north american gelug-pa formations (Unpublished master's thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/28396 http://hdl.handle.net/11023/191 master thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Systematic Dynamics of Guru Yoga in Euro-North American Gelug-pa Formations by Christopher Emory-Moore A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS DEPARTMENT OF RELIGIOUS STUDIES CALGARY, ALBERTA SEPTEMBER, 2012 © Christopher Emory-Moore 2012 Abstract This thesis explores the adaptation of the Tibetan Buddhist guru/disciple relation by Euro-North American communities and argues that its praxis is that of a self-motivated disciple’s devotion to a perceptibly selfless guru. Chapter one provides a reception genealogy of the Tibetan guru/disciple relation in Western scholarship, followed by historical-anthropological descriptions of its practice reception in both Tibetan and Euro-North American formations. -
A Study of Tibetan-Chinese Political Relations 1950 ― 2008
Han I:A Study of Tibetan-Chinese Political Relations 1950-2008 A Study of Tibetan-Chinese Political Relations 1950 ― 2008 Han I 1 Introduction Tibet has been occupied by China for over 50 years already, yet no progress has been made on solving the Tibetan problem. On 1 October 2009, China celebrated her nation’s 60th birthday by holding a grand procession and military parade on Tiananmen Square. China’s top leaders highly praised their own achievements at this official function as usual, however, something is amiss in the picture so-called “harmonious society”. Today’s China is, shall we say, a complicated country. A high economic growth rate has continued for two decades, but the closed political system known as “one-party rule” is as authoritarian as before. Actually any organized objection to the Communist Party was ruthlessly extirpated. The event in Tiananmen Square on 4 June 1989 is still clear in people’s memory. Recently the rebellions broke out in Tibet in March 2008 have also underlined the fact that more than a half century of Chinese occupation aren’t working and never successful. Resistance to Chinese rule hasn’t come just from the “Dalai clique”, as Chinese officials put it, but from all 6 million Tibetans. The situation of human rights in Tibet attracted the attention of people all over the world once again. As is generally known, China is the third largest country in the world, after Russia and Canada, and has an area of 9.6 million square kilometers. Only half of China is occupied by Han Chinese; the rest is inhabited by Mongols, Tibetans, Uyghurs and a host of other national minorities who occupy the periphery of China. -
Rare and Important Manuscripts Found in Tibet
TIBETAN SCHOLARSHIP Rare and Important Manuscripts Found in Tibet By James Blumenthal he past few years has been an exciting time for scholars, Nyima Drak (b. 1055). Patsab Nyima Drak was the translator historians, and practitioners of Tibetan Buddhism as of Chandrakirti's writings into Tibetan and the individual Tdozens of forgotten and lost Buddhist manuscripts most responsible for the spread of the Prasangika- have been newly discovered in Tibet.' The majority of the Madhyamaka view in this early period. Included among this texts were discovered at Drepung monastery, outside of new discovery of Kadam writings are two of his original Lhasa, and at the Potala Palace, though there have been compositions: a commentary on Nagarjuna's Fundamental smaller groups of texts found elsewhere in the Tibet. The Wisdom of the Middle Way, and a commentary on Aryadeva's single greatest accumulation is the group of several hundred Four Hundred Stanzas on the Deeds of a Bodhisattva. Kadam texts dating from the eleventh to early fourteenth Perhaps the greatest Tibetan philosopher from this centuries that have been compiled and published in two sets period, and to this point, the missing link in scholarly under- of thirty pecha volumes (with another set of thirty due later standing of the historical development of Tibetan Buddhist this year). These include lojong (mind training) texts, thought was Chaba Chokyi Senge (1109-1169). This recent commentaries on a wide variety of Buddhist philosophical find produced sixteen previously lost or unknown texts by topics from Madhyamaka to pramana (valid knowledge) to Chaba including several important Madhyamaka and Buddha nature, and on cosmology, psychology and monastic pramana treatises. -
Reading the History of a Tibetan Mahakala Painting: the Nyingma Chod Mandala of Legs Ldan Nagpo Aghora in the Roy Al Ontario Museum
READING THE HISTORY OF A TIBETAN MAHAKALA PAINTING: THE NYINGMA CHOD MANDALA OF LEGS LDAN NAGPO AGHORA IN THE ROY AL ONTARIO MUSEUM A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Sarah Aoife Richardson, B.A. ***** The Ohio State University 2006 Master's Examination Committee: Dr. John C. Huntington edby Dr. Susan Huntington dvisor Graduate Program in History of Art ABSTRACT This thesis presents a detailed study of a large Tibetan painting in the Royal Ontario Museum (ROM) that was collected in 1921 by an Irish fur trader named George Crofts. The painting represents a mandala, a Buddhist meditational diagram, centered on a fierce protector, or dharmapala, known as Mahakala or “Great Black Time” in Sanskrit. The more specific Tibetan form depicted, called Legs Idan Nagpo Aghora, or the “Excellent Black One who is Not Terrible,” is ironically named since the deity is himself very wrathful, as indicated by his bared fangs, bulging red eyes, and flaming hair. His surrounding mandala includes over 100 subsidiary figures, many of whom are indeed as terrifying in appearance as the central figure. There are three primary parts to this study. First, I discuss how the painting came to be in the museum, including the roles played by George Croft s, the collector and Charles Trick Currelly, the museum’s director, and the historical, political, and economic factors that brought about the ROM Himalayan collection. Through this historical focus, it can be seen that the painting is in fact part of a fascinating museological story, revealing details of the formation of the museum’s Asian collections during the tumultuous early Republican era in China. -
Tantric Buddhism in the Rebirth of Tibetan Culture by Ronald M
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DigitalCommons@Macalester College Himalaya, the Journal of the Association for Nepal and Himalayan Studies Volume 26 Number 1 People and Environment: Conservation and Article 17 Management of Natural Resources across the Himalaya No. 1 & 2 2006 Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture by Ronald M. Davidson; reviewed by Chris Haskett Chris Haskett Follow this and additional works at: http://digitalcommons.macalester.edu/himalaya Recommended Citation Haskett, Chris (2006) "Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture by Ronald M. Davidson; reviewed by Chris Haskett," Himalaya, the Journal of the Association for Nepal and Himalayan Studies: Vol. 26: No. 1, Article 17. Available at: http://digitalcommons.macalester.edu/himalaya/vol26/iss1/17 This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in Himalaya, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. or part of the Chinese empire 7 Since the bibliography only available in mimeographed hand lists or well- excludes works in Chinese or Himalayan languages, thumbed card catalogs of specialized institutions. it is not clear that this question is answerable based Some bibliographies are migrating to the World on the works in the bibliography. However, it is Wide Web which holds the promise of a format that clear that Marshall's attention to the many English- is easily kept up-to-date. -
From Padmasambhava to Gö Tsangpa: Rethinking Religious Patronage in the Indian Himalayas Between the 8Th and 13Th Centuries
_full_alt_author_running_head (neem stramien B2 voor dit chapter en dubbelklik nul hierna en zet 2 auteursnamen neer op die plek met and): Mein- ert and Sørensen _full_articletitle_deel (kopregel rechts, vul hierna in): Rethinking Religious Patronage in the Indian Himalayas, 8th–13th c. _full_article_language: en indien anders: engelse articletitle: 0 Rethinking Religious Patronage in the Indian Himalayas, 8th–13th c. 151 Chapter 6 From Padmasambhava to Gö Tsangpa: Rethinking Religious Patronage in the Indian Himalayas between the 8th and 13th Centuries Verena Widorn 1 Introduction1 Authenticity—in all its various aspects2—seems to be one of the most re- quired criterions when analysing an object of art. The questions of authentic- ity of provenance and originality in particular are of major importance for western art historians. The interest in genuine workmanship, the knowledge of an exact date, and chronology keep scholars occupied in their search for prop- er timelines and the artistic lineages of monuments and artefacts. The time of 1 I especially wish to express my gratitude to Carmen Meinert and her team for the generous invitation to the start-up conference of her ERC project BuddhistRoad, which gave me the opportunity to present and now to publish a topic that has been on my mind for several years and was supported through several field trips to pilgrimage sites in Himachal Pradesh. Still, this study is just a first attempt to express my uneasiness with the manner in which academic studies forces western concepts of authenticity onto otherwise hagiographic ideals. I am also thankful to Max Deeg and Lewis Doney for their critical and efficient comments on my paper during the conference.