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2019, Зорин А.В., Митруев Б.Л., Сабрукова С.С., Сизова А.А. Каталог сочинений тибетского буддийского канона из собрания ИВР РАН. Вып. 2: Индексы / Под общей редакцией А. В. Зорина. Фотографии: А. А. Сизова. СПб.: Петербургское Востоковедение, 2019. 952 с.: ил. (Серия Orientalia.)
The collection of Tibetan block prints and manuscripts kept at the Institute of Oriental Manuscripts, the Russian Academy of Sciences, is one of the world’s largest collections of old Tibetan texts. Editions of the Tibetan Buddhist Canon and separate editions of some canonical texts comprise a significant part of this collection. Their description is to be presented in the first part of its catalogue. It will consist of four volumes. Volume 1 included the data on the complete editions of the Tibetan Buddhist Canon Bka’ ’gyur and Bstan ’gyur) kept at the IOM RAS and was released in 2017. Volume 2 contains extensive information on each text of the canon as well as necessary appendices — concordance of numbers of the texts in the editions of Bka’ ’gyur kept at the IOM RAS, indices to the titles of the texts, list of literature.
ASIAN HIGHLANDS PERSPECTIVES
AHP 41: THE LAST DRAGON BANQUET?The Last Dragon Banquet? provides details on an Amdo Tibetan community's history, population, education, economy, religion, language, housing, treatment of death, divination, conflict, and clothing. This is followed by a detailed ethnographic study of village weddings focusing on marriage norms, the spouse selection process, spouse trial period, pre-wedding activities, preparation of the bride's clothing, negotiations, abducting the bride, the bridewealth and dowry, speeches, orations, songs, rituals, the bride's mother's instructions to her daughter, and the actual wedding rituals. With English translations of songs, summaries of speeches, and over 250 photographs, this book provides a detailed and compelling wealth of information that will benefit those interested in Tibetan Studies.
2013 •
This is a detailed historical study of the cult of the Tibetan Buddhist protector deity named Pehar (Tib. Pe har) as it grew to prominence at Nechung Monastery (Tib. Gnas chung dgon) in seventeenth-century Lhasa under the auspices of the Fifth Dalai Lama’s burgeoning government. This study explores Pehar’s mythic and iconographic characteristics, liturgical development, and monastic and institutional deployment at this crucial juncture in Tibetan history. Deity cults are ubiquitous in world religions, but the precise form that they take in Tibetan Buddhism and the dynamics driving the changing popularity of specific deities over the centuries has been inadequately studied. Given his centrality in Tibetan religious history, a sustained examination of Pehar’s cult at Nechung Monastery and its influence in later centuries will act as a case study that will significantly enhance our understanding of deity cults within Buddhism and within religious traditions more broadly. A central dynamic of Tibetan Buddhism is its extensive pantheon of supernatural beings, which collectively function as key players in religious practices across time, space, institutional histories, and sectarian intersections. Perhaps the most fascinating type of such beings is the hybrid figure of the Tibetan Dharma protector (chos skyong), each of which has complex histories, profoundly local associations, and yet resolutely Buddhist characteristics. Pehar is one of the most significant of such Dharma protectors since he possesses multiple forms and is venerated within all major Tibetan Buddhist sects. According to popular legend, Pehar was subjugated by the great Indian tantric exorcist Padmasambhava in the eighth century and assigned as a protector deity of Samyé Monastery (Bsam yas dgon pa), Tibet’s first Buddhist monastery. Pehar’s significance increased dramatically during the seventeenth century, when he became intimately linked with the Fifth Dalai Lama and his administration. The central argument of this study is that the cult of Pehar at Nechung Monastery experienced a meteoric rise in popularity in the seventeenth century primarily through the deliberate efforts of the Fifth Dalai Lama and his regent Sangyé Gyatso in reliance upon multiple mythic, ritual, and institutional devices. Pehar was given greater attention than other deities because of his numerous connections to the Fifth Dalai Lama, which included ancestral, transmissional, institutional, and geopolitical ties. These connections made the deity an ideal choice for inclusion within the larger ritual management of the Fifth Dalai Lama’s government.
Rocznik Orientalistyczny (Yearly Oriental Journal), Warsaw, Poland
1. The Life of Rin spungs pa Ngag dbang 'jig grags of 16th century2017 •
The second part of the text Rig pa 'dzin pa'i pho nya by Ngag dbang 'jig grags is a message to his late father Ngag dbang rnam rgyal concerning an ongoing situation in the kingdom of Rin spungs, current political turbulence as well as expressing fear and sadness after his death. When his father was alive Ngag dbang 'jig grags was not fortunate enough to have held any political power. The text further explains that due to a conflict, most probably with his brother, he was detained and had to live an ordinary life. In the sixth Tibetan month of the Fire Sheep year (1547) he and his brother having organized a strong military support had occupied the Bsam don grub pa'i gzhal med khang palace (Bsam grub rtse) in Gzhi ka rtse. Later on the power he had achieved with the help of his brother collapsed because of the jealousy and intrigues of ministers and relatives. Once again power was regained by his brother. Finally, at the end of the letter the author explains his immense interest in religious practices and poetic literature as well as the power competition between the uncle and nephew, Phag gru and Rin spungs pa. Defeating the enemy forces became impossible and he lost the power. At the time of composing the text he lost most, if not all, part of the land once his father and brother had ruled. It is difficult to evaluate how far had his power reached in Central Tibet, but it is certain that he had ruled Rin spungs for less than ten years. This manuscript is important and interesting because of a few reasons: first of all we have very little information about the last ruler of Rin spungs pa Ngag dbang 'jig grags, the author of the text, in other historical materials and therefore the present manuscript may enhance and supplement our knowledge on the Tibetan history of the Rin spungs era in general and particularly about the life of Ngag dbang 'jig grags. Secondly it is very specific text-written by a ruler about his kingdom and power struggle in a very elaborated poetic language, which attracts attention and interests of readers. Lastly, as far as I know, we do not have complete
Contributions on the development of Buddhist and Bon scholasticism, the Shangs-pa bka'-brgyud tradition, Rdzogs-chen and tantra, and two of the great figures in Tibeto-Mongol religious relations: Karma Pakshi and Chos-rgyal 'Phags-pa.
The second part of the text Rig pa 'dzin pa'i pho nya by Ngag dbang 'jig grags is a message to his late father Ngag dbang rnam rgyal concerning an ongoing situation in the kingdom of Rin spungs, current political turbulence as well as expressing fear and sadness after his death. When his father was alive Ngag dbang 'jig grags was not fortunate enough to have held any political power. The text further explains that due to a conflict, most probably with his brother, he was detained and had to live an ordinary life. In the sixth Tibetan month of the Fire Sheep year (1547) he and his brother having organized a strong military support had occupied the Bsam don grub pa'i gzhal med khang palace (Bsam grub rtse) in Gzhi ka rtse. Later on the power he had achieved with the help of his brother collapsed because of the jealousy and intrigues of ministers and relatives. Once again power was regained by his brother. Finally, at the end of the letter the author explains his immense interest in religious practices and poetic literature as well as the power competition between the uncle and nephew, Phag gru and Rin spungs pa. Defeating the enemy forces became impossible and he lost the power. At the time of composing the text he lost most, if not all, part of the land once his father and brother had ruled. It is difficult to evaluate how far had his power reached in Central Tibet, but it is certain that he had ruled Rin spungs for less than ten years. This manuscript is important and interesting because of a few reasons: first of all we have very little information about the last ruler of Rin spungs pa Ngag dbang 'jig grags, the author of the text, in other historical materials and therefore the present manuscript may enhance and supplement our knowledge on the Tibetan history of the Rin spungs era in general and particularly about the life of Ngag dbang 'jig grags. Secondly it is very specific text-written by a ruler about his kingdom and power struggle in a very elaborated poetic language, which attracts attention and interests of readers. Lastly, as far as I know, we
Final version in full.
Byin 'bebs 'the descent of blessings' is an ecstatic state and expression of faith among the Bon community in Reb gong County, Rma lho Tibetan Autonomous Prefecture, Qinghai Province, China, associated with the biannual Chos thog chen mo ritual. After 1958, the descent of blessings was not seen again until 1999. Bon adherants believe that blessings will descend if they are in the presence of a sufficiently powerful deity or bla ma and if their faith is strong enough. The ecstatic state is evident in dramatic changes in facial expressions, crying, laughing, dancing, jumping, the making of ritual gestures, and spontaneous uttering of prayers. This article introduces the Bon community of Reb gong, examines the descent of blessings in its ritual context, presents the phenomenon's recent history, and provides first-person accounts from those who have experienced the descent of blessings.
Blo bzang snyan grags (Lcags mo tshe ring, translator). 2015. The Origin of Gnyan Thog Village and the History of Its Chieftains IN Gerald Roche and CK Stuart (eds) Asian Highlands Perspectives 36: Mapping the Monguor, 242-250, 301-332. ABSTRACT This text, translated from Tibetan, details the migration of Mongol soldiers from the southern banks of the Yellow River to their descendants' current residence in Gnyan thog Village (Gnyan thog Township, Reb gong County, Rma lho Tibetan Autonomous Prefecture, Qinghai Province) and also gives details of the hereditary succession of their leaders. KEYWORDS Gnyan thog, history, Mongol, Monguor, Reb gong
AHP 36 Qi Huimin and Burgel RM Levy. 2015. Bilingualism in Song: The Rabbit Song of the Fulaan Nara Huzhu Mongghul IN Gerald Roche and CK Stuart (eds) Asian Highlands Perspectives 36: Mapping the Monguor, 106-113, 301-332. ABSTRACT Musical notation, and musical and linguistic characteristics of a Chinese-Huzhu Mongghul bilingual song in the Fulaan Nara dialect of Huzhu Mongghul are given. KEYWORDS bilingualism, folk song, Fulaan Nara, Haidong Municipality, Huzhu Mongghul, Monguor, Qinghai, Tu
AHP 36 Cui Yongzhong, Zhang Dezu, and Du Changshun (Keith Dede, translator). 2015. The Origin of the Monguor IN Gerald Roche and CK Stuart (eds) Asian Highlands Perspectives 36: Mapping the Monguor, 18-22, 301-332. This translated excerpt from the Comprehensive History of Qinghai examines two theories regarding the origin of the Monguor: the 'Mongol Theory' and the 'Tǔyùhún Theory'. The Mongol Theory, which is given most space in this text, suggests that the Monguor are descendants of thirteenth century Mongol soldiers. In contrast, the Tǔyùhún Theory suggests that the Monguor originate in an older population that migrated into the region in the third century CE. In addition to discussing these theories of Monguor origins, this text also provides various ethnonyms used to describe the Monguor in Chinese historical records, and gives extracts from Míng (1368-1644) and Qīng (1644-1911/12) dynasty records referring to the Monguor.
CBS Masters Thesis
GTER MA AS TIMELY TRADITION: REVELATION BEYOND INNOVATION IN THE LITERARY SELF-PORTRAYAL OF GTER STON MCHOG GYUR GLING PA2018 •
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THE BLACK-SLATE EDICT OF PUNAKHA DZONG2019 •
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2019 •
Proceedings of the 3rd International Conference on Tibetan Language. Vol. 4.
Vehicle of Wisdom and Wit, Voice of Ridicule and Protest: An Inquiry into the Nature of Tibetan Proverbs and Idiomatic Phrases.2015 •
Cathy Cantwell and Robert Mayer, 2009. A Noble Noose of Methods, the Lotus Garland Synopsis: Methodological Issues in the Study of a Mahāyoga Text from Dunhuang. In JIATS Issue 5, December 2009.
From 10th century Dunhuang until today: tracking the changes and textual permutations of a rNying ma tantra and its commentary over the course of eleven centuries.Mapping Amdo: Dynamics of Power
The Representation of Power and Hegemony in Contemporary Fiction from Amdo. Tsering Döndrub’s Novel Fog2019 •
Revue d'Etudes Tibétaines
Manuscript Fragments from Matho. A Preliminary Report and Random Reflections2019 •