I. Sin. – Page 10

2013-05-062013-05-07

International Conference on Tibetan History &c. (2013-7-13)

四川大学中国藏学研究所（会议主办）、哈佛燕京学社（会议协办）： “7至17世纪西藏历史与考古、宗教与艺术国际学术研讨会”。中国·成都·四川大学 2013年7月13-15日。

Center for Tibetan Studies of Sichuan University & Harvard-Yenching Institute (co-conveners). ‘International Conference On Tibetan History And Archaeology, Religion And Art (7th–17th c.)’. Sichuan University, Chengdu, China, July 13–15, 2013. [official site / 2nd circular w/ abstracts]

会议召集人：霍巍教授（四川大学）、范德康教授（哈佛大学）

Conference conveners: Prof. Huo Wei (Sichuan University) & Prof. Leonard W.J. van der Kuijp (Harvard University).

Continue reading “International Conference on Tibetan History &c. (2013-7-13)”

2013-04-302013-04-30

Jinajik at 8

Jinajik, which celebrated its 8th birthday this month, hasn’t changed much over its 7th year. The most popular (though not necessarily the most useful) tag is still Tantric Buddhism. One new thing: visits from China are up about 300% over the past year. Welcome, Chinese friends!

Random pedestrian photobombs signage in Chaoyang, Beijing (Photo © I.S.) — Random pedestrian, Chaoyang, Beijing (Photo © I.S.)

2013-04-282013-05-01

Kragh ed., The Buddhist Yogācārabhūmi Treatise (2013)

Ulrich Timme Kragh (ed.) The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet. Harvard Oriental Series 75. “Available 07/22/2013”. ISBN 9780674725430.

From the Summary

“The present edited volume, conceived by Geumgang University in South Korea, brings together the scholarship of thirty-four leading Buddhist specialists on the Yogācārabhūmi from across the globe. The essays elaborate the background and environment in which the Yogācārabhūmi was composed and redacted, provide a detailed summary of the work, raise fundamental and critical issues about the text, and reveal its reception history in India, China, and Tibet. The volume also provides a thorough survey of contemporary Western and Asian scholarship on the Yogācārabhūmi in particular and the Yogācāra tradition more broadly.”

(Contains, among others [updated, 2013-05-01]:

H. Sakuma 佐久間秀範, ‘Remarks on the Lineage of Indian Masters of the Yogācāra School: Maitreya, Asaṅga, and Vasubandhu’, pp.330–366.
M. Delhey, ‘The Yogācārabhūmi Corpus: Sources, Editions, Translations, and Reference Works’, pp.498–561.)

2013-04-27

Dangol, Sana Guthi and the Newars (2010)

Niraj Dangol. ‘Sana Guthi and the Newars: impacts of modernization on traditional social organizations’. Universitetet i Tromsø: Mastergradsoppgave, 2010. [URI / PDF]

From the Abstract

“Guthi, the traditional social organization, can be classified into various categories according to their functionalities among which, Sana Guthi is regarded most popular and the important one. Among the various functions performed by the Sana Guthi, death rituals are regarded extremely important from religious as well as social point of view. […] In this study, two of such festivals conducted by Shree Bhairabnath Ta: Guthi of Panga have been studied in details.”

2013-04-182013-05-08

Rinpoche, Hidden Treasure of the Profound Path (2011)

ཤར་མཁན་སྤྲུལ་རིན་པོ་ཆེས་ 《སྔོན་མེད་ཀུན་བསལ་འོད་སྣང། དཔལ་དུས་ཀྱི་འཁོར་ལོའི་ཉམས་ལེན་ཟབ་ལམ་རྡོ་རྗེའི་རྣལ་འབྱོར་མཁའ་སྦྱོད་སྒྲུབ་པའི་ཐེམ་སྐས་ཡི་ལག་ལིན་གནད་ཟིན་མ་ལུ་གུ་རྒྱད་》 རིས་མེད་ཆོས་ཀྱི་ལྟེ་གནས་ཇོ་ནང་ཆོས་ཚོགས་སྟོང་གཟུགས་བདེ་ཆེན་གླིང་གིས་དཔར་དུ་བསྐྲུན། སྟོན་པའི་འདས་ལོ་ ༢༥༥༥ ཕྱི་ལོ་ ༢༠༡༡

Shar Khentrul Rinpoche. Hidden Treasure of the Profound Path: A word-by-word commentary [on the *Jonaṅguruparamparasya Kālacakrabhāvanākramaḥ]. [Belgrave: Tibetan Buddhist Rime Institute, 2011.] 439 pp.

堪楚仁波切（释）艾德里安・海克尔（整理）沐雨（译）《神圣阶梯时轮金刚修习次第详释》

Ris med chos kyi lte gnas stong gzugs bde chen gling, Belgrave (Photo © 2012 I. S.) — Ris med chos kyi lte gnas stong gzugs bde chen gling, Belgrave, Australia (Photo © I. S.)

2013-04-172013-04-19

Stuart, The Pṛṣṭhapālasūtra of the Dīrghāgama (2013)

Daniel Malinowski Stuart. "Thinking About Cessation": The Pṛṣṭhapālasūtra of the Dīrghāgama in Context. Wiener Studien zur Tibetologie und Buddhismuskunde 79. 112 pp. ISBN-13: 978-3-902501-17-2.

2013-04-142013-04-14

Saddharmarāja V., Nāmamantrārthāvalokinī (2011)

Paṇḍita Kavirāja Saddharmarāja Bajrācārya Śāstrī (tr.) Ārya Mañjuśrī Nāmasaṅgīti: advayaparamārtha nāmasaṅgīti. Ācārya Vilāsavajra kṛta Nāmamantrārthaavalokinī Ārya Mañjuśrī Nāmasaṅgītiyāgu ṭīkāyā lidhaṃsāy, ṭippaṇī va bhāvārthasahita Nepālabhāṣāy saṅkṣipta anuvāda. Lalitapura: Rāmeśa Maharjana saparivāra, VS 2068 [2011 CE]. na+320 pp.

2013-04-102013-04-10

Törzsök, The alphabet goddess in early śaiva Tantras (2009)

Judit Törzsök. ‘The alphabet goddess Mātṛkā in some early śaiva Tantras’. Second International Workshop on Early Tantra, 2009. [PDF]

2013-04-062013-04-06

Emms, Two Mūlasarvāstivādin Vinaya Traditions (2012)

Christopher D. Emms. Evidence for Two Mūlasarvāstivādin Vinaya Traditions in the Gilgit Prātimokṣa-sūtras. M.A. thesis, McMaster University, 2012. 127 pp. Open Access Dissertations and Theses, Paper 7337. [URI/PDF]

From the abstract

The Sanskrit prātimokṣa-sūtras contained in the Gilgit Buddhist manuscripts have been identified as belonging to the Mūlasarvāstivāda school. However, the identification of these manuscripts as Mūlasarvāstivādin texts is problematic. A key factor for determining the school affiliation of a prātimokṣa is the rule order. The Gilgit prātimokṣa-sūtras, however, differ in their rule order. In this thesis, I explore the relationship of these Gilgit prātimokṣa-sūtras to Mūlasarvāstivādin literature. […] I argue that we have evidence for two distinct Mūlasarvāstivādin Vinaya traditions within the Gilgit prātimokṣa-sūtras.

2013-04-062013-04-14

Allon, ‘A Gāndhārī Śrāmaṇyaphala-sūtra’ (2013-04-05)

Mark Allon. ‘A Gāndhārī version of the Buddha’s Discourse on the Fruits of Living the Ascetic Life (Śrāmaṇyaphala-sūtra)’. Australasian Association of Buddhist Studies Victoria Seminar, 5th April 2013, Deakin Prime Campus, Melbourne.

Abstract

The Senior collection of Gandhāran Buddhist manuscripts includes a scroll which contains a Gāndhārī version of the introductory section of the Śrāmaṇyaphala-sūtra, the Buddha’s discourse to King Ajātaśatru on the benefits of living the ascetic or holy life. The appearance of a Gāndhārī version of this interesting and popular sūtra coincides with the appearance of a second Sanskrit witness of it, namely, that included in the new Dīrghāgama manuscript, which preliminary research indicates is similar to but not identical with the Sanskrit version found among the Gilgit manuscripts. We therefore now have Indic versions of the Śrāmaṇyaphala-sūtra in Gāndhārī (albeit incomplete), Pali, and Sanskrit, a Tibetan translation and four Chinese translations, which belong to a diversity of schools and originate from different times and places. Not surprisingly the Gāndhārī sūtra is not identical to any other version, but shows a complex relationship with them. In this paper I will discuss the Gāndhārī version of the sūtra and its relationship to the parallels in other languages, the possible reasons for its popularity, and the likely reasons for its inclusion in the Senior collection.