Jürgen Hanneder und Peter Stephan. ‘Utpattiprakaraṇa: Vorläufiger Stellenkommentar. Erste Fassung vom August 2011. Erster Teil (1–59).’ adwm.indologie.uni-halle.de/PhilKommUtpatti.pdf
‘Stellenkommentar zum Mokṣopāya: Vairāgyaprakaraṇa, Mumukṣavyavahāraprakaraṇa‘. DFG-Projekt SL40/9-1: Anonymus Casmiriensis. 15.08.2011. adwm.indologie.uni-halle.de/PhilKommVaiMu.pdf
Tsukamoto et al, ‘Study of the Aśokan Inscriptions’ (2011)
塚本 啓祥・則武 海源・子鹿 博明 『アショ－カ碑文の抱括的研究 1-3巻』 プリカ
Tsukamoto, Keisho; Noritake, Kaigen; Koshika, Hiroaki. Comprehensive Study of the Aśokan Inscription [sic]. 2 vols. Tokyo: Purika, 2011-2012. 698pp./8,000円 (v.Ⅰ), 546 pp./8,000円 (v.Ⅱ), 182 pp. & DVD/8,000円 (v.Ⅲ).
[via Sankibo]
[First posted: 2011/12/12; updated 2012/10/25]
Raguram et al, Reconstruction of Reflected Input (2011)
Extreme philology: typed text can be recovered from a reflected image of the writer’s hand motions, even when the writing device itself is in motion and the writing itself is invisible. For example, if you sit at the front of a vehicle and type on a mobile phone, someone at the back of the vehicle can record the reflection in glasses or a window and extract the typed text from the recording. The process is innovative, but its constituent elements are not; it chains digital magnification, image stabilization, difference matting and optical character recognition into a single hair-raising violation of privacy:
Rahul Raguram, Andrew White, Dibyendusekhar Goswami, Fabian Monrose and Jan-Michael Frahm. ‘iSpy: Automatic Reconstruction of Typed Input from Compromising Reflections’. ACM Conference on Computer and Communications Security (CCS), 2011. [author’s site / PDF]
From the Abstract
Using footage captured in realistic environments (e.g., on a bus), we show that we are able to reconstruct fluent translations of recorded data in almost all of the test cases, correcting users’ typing mistakes at the same time. We believe these results highlight the importance of adjusting privacy expectations in response to emerging technologies.
Ehrhard, ‘A Rosary of Rubies’ (2008)
Franz-Karl Ehrhard. A Rosary of Rubies. The Chronicle of the Gur-rigs mDo-chen Tradition from South-Western Tibet. Collectanea Himalayica 2. München: Indus Verlag, 2008. http://epub.ub.uni-muenchen.de/12212/ [PDF]
Contains an edition of the དཔལ་ལྡན་གུར་རིགས་མདོ་ཆེན་བརྒྱུད་པའི་ལོ་རྒྱུས་ཉུང་ངུའི་ངག་གི་བརྗོད་པ་པདམ་རཱ་གའི་ཕྲེང་བ་:
From the Abstract
This book presents a critical edition, an annotated translation and a photographic reproduction of a manuscript copy of a rare chronicle of the Gur-rigs mDo-chen tradition written by Brag-dkar rta-so sPrul-sku Chos-kyi dbang-phyug (1775–1837). The text provides us with an overview of the tradition’s development mainly through biographical accounts but also through prophecies, prayers and praises for individual masters. The study concludes with two appendices based on the mDo chen bka’ brgyud gser ’phreng, a lineage history composed in the 15th century, and the “records of teachings received” (thob yig) of three important members of the Gur family, thus allowing us to gain an insight into the transmissions of the mDo-chen bKa’-brgyud-pa school and the interactions of its representatives with other important Buddhist teachers up to the 18th century.
Acri, van der Meij (2011): Two Indonesian Buddhism reviews
Two recommended review essays:
Andrea Acri. ‘Alternative approaches to eighth-century Central Javanese Buddhist architecture’. Bijdragen tot de Taal-, Land- end Volkenkunde 167, No. 2-3 (2011), pp.313-321. [abstract/PDF]
Dick van der Meij. ‘Kakawin Sutasoma and Kakawin Nāgara Kṛtāgama’. Bijdragen tot de Taal-, Land- end Volkenkunde 167, No. 2-3 (2011), pp.322-332. [abstract/PDF]
Sun, ‘Newly transcribed Dharanis in Xixia’ (2010)
孙伯君 (著) 《西夏新译佛经陀罗尼的对音研究》 中国社会科学出版社 2010-05-01
Sūn Bójūn. Xīxià xīnyì Fójīng Duóluóní de duìyīn yánjiū [Researches on the newly transcribed Dharanis in Xixia]. Beijing: China Social Sciences Press, 196 pp. 2010. ISBN 9787500488903.
Brief Contents
第一章 几种西夏新译汉文佛经陀罗尼材料
第一节 宝源译《胜相顶尊总持功能依经录》、《圣观自在大悲心总持功能依经录》
一 考述
二 “尊胜陀罗尼”的梵汉对音
三 “大悲心陀罗尼”的梵、藏、汉对音
第二节 八思巴字注音本《密咒圆因往生集》
一 考述
二 《密咒圆因往生集》的梵、八思巴、汉对音
第三节 元代藏经中的西夏译本辑考
一 西夏陀罗尼对音的用字特点
二 释智译《圣妙吉祥真实名经》为西夏译本
三 《圣妙吉祥真实名经》中陀罗尼的梵汉对音
四 真智译《佛说大白伞盖总持陀罗尼经》为西夏译本
五 《佛说大白伞盖总持陀罗尼经》中陀罗尼的梵汉对音
Sakuma, ‘Lokeśvara in Indian Tantric Buddhism’ (2011)
佐久間 留理子 『インド密教の観自在研究』 山喜房佛書林 10.5.2011 A5 17,000円
Sakuma, Ruriko. Indo Mikkyō no Kanjizai Kenkyū [*Studies on Avalokiteśvara in Indian Tantric Buddhism]. Tokyo: Sankibo Busshorin, 2011. 620 pp. ISBN 978-4-7963-0015-5.
Contents (目次)
第１部
研究目的、及び、研究対象の成立背景
１）研究目的と先行研究
２）成就法の成立背景
３）観自在の展開
第１章 文献学的研究
１）研究目的と先行研究
２）『サーダナ．マーラー』のサンスクリット写本
３）バッタチャルヤ校訂本とサンスクリット写本と関係
第２章 図像学的研究
１）観自在の種類
２）聖観自在のタイプ
３）密教的聖観自在のタイプ
第３章 宗教実践方法の研究
１）成就法の構造
２）成就法における二種の映像
３）身体技法としての成就法
結論
第２部
翻訳研究
略号
1 ローカナータ（世門主）成就法
2 カサルパナ（空行）世自在成就法
3 ヴァジュラダルマ（金剛法）成就法
4 シャダクシャリー（六字）世自在成就法
5 シンハナーダ（獅子吼）世自在成就法
6 ニーラカンタ（青頸）聖観自在成就法
7 ハーラーハラ世自在成就法
8 パドマナルッテーシュヴァラ（蓮華舞自在）成就法
9 ハリハリハリヴァーハナ生起成就法
10 トラーイロークヤヴァシャンカラ（三界制御)世自在成就法、及び、トラーイロークヤヴァシャンカラ（三界制御)の教えのブグマ世自在成就法
11 ラクタ（赤）世自在成就法
12 ローケーシュヴァラ（世自在）敬愛儀軌
13 マーヤージャーラクラマ（幻化網次第）観自在
14 供養を伴うマーシャムカの陀羅尼
15 スガティサンダルシャナ（善趣示現）世自在
16 プレータサンタルピタ世自在成就法
17 スカーヴァティー(極楽）世自在成就法
作例表
（Ａ）聖観自在のタイプ
(A.1) ローカナータ（世門主)
(A.2) カサルパナ(空行)世自在
(A.3) ヴァジュラダルマ（金剛法）
（Ｂ）密教的観自在のタイプ
(B.1) シャダクシャリー（六字）世自在
(B.2) シンハナーダ（獅子吼）世自在
(B.3) ニーラカンタ（青頸）聖観自在
(B.4) ハーラーハラ世自在
(B.5) パドマナルッテーシュヴァラ（蓮華舞自在）
(B.6) ハリハリハリヴァーハナ世自在
(B.7) トラーイロークヤヴァシャンカラ (三界制御)世自在
(B.8) ラクタ（赤）世自在
(B.9) マーヤージャーラクラマ（幻化網）観自在
(B.10) スガティサンダルシャナ（善趣示現）世自在
(B.11) プレータサンタルピタ世自在
(B.12) スカーヴァティー（極楽）世自在
参考文献
あとがき
索引
Jonathan Silk
Jonathan Silk not only studies Mahāyāna Buddhism; he thinks about it as well. Is that unusual? Put it this way: I feel that I can recommend his work on that basis alone.
- A number of Prof. Silk’s articles are available at the University of Leiden’s online repository.
- For starters: timely thoughts on Buddhist studies in his Oratie, Lies, Slander and the Study of Buddhism, delivered April 1st, 2008 (but no laughing matter). Offering so much to discuss, I present just this excerpt:
I would be a happy man had I a nickel — that’s a small denomination American coin – for every time I have been told that Buddhism is not a religion, but rather a philosophy, a way of life. This is more than a rhetorical strategy by which an interested Westerner allows himself to explore Buddhism without feeling an apostate for doing so. For it derives its validity only by denying Buddhist traditions their intrinsic identity, and Buddhists — traditional, Asian Buddhists — their autonomy. Once one denies that Buddhism is a religion, it ceases to be an integral part of anyone’s life. Buddhism becomes something optional, adventitious, incidental even to the people whose lives it structures. For Westerners disaffected with religion, this may be a happy solution. But at least for the scholar, it is an impossibility, for it constitutes a refusal to acknowledge the tradition in its multiplicity and complexity, or even in its most intrinsic nature. [2008:12]
- Official Site: http://www.leidenuniv.nl/professoren/show_en.php3-medewerker_id=950.htm
Khyentse Center for Tibetan Buddhist Textual Scholarship
The Khyentse Center for Tibetan Buddhist Textual Scholarship (KC-TBTS)
Where: Department of Indian and Tibetan Studies, Asia-Africa Institute, University of Hamburg, Hamburg.
Director: Dr. Dorji Wangchuk.
Established: January 2011.
Focus: “Scholarly investigation of Tibetan (primarily Buddhist) texts”.
URL: http://www.kc-tbts.uni-hamburg.de
Serbaeva-Saraogi, ‘Relative Chronology of Śaiva Texts’ (2009)
Olga Serbaeva-Saraogi. ‘A Tentative Reconstruction of the Relative Chronology of the Śaiva Purāṇic and Śaiva Tantric Texts on the Basis of the Yoginī-related Passages’. In: Jezic, M; Koskikallio (eds.) Parallels and Comparisons: Proceedings of the Fourth Dubrovnik International Conference on the Sanskrit Epics and Purāṇas. Zagreb: 2009, pp.313–348. [official / PDF]
Dr. Serbaeva-Saraogi’s article inspired me to create the ‘required reading’ tag. This impressive piece of research is associated with a recently completed project at Universität Zürich, which sounds equally intriguing: ‘Translating the Non-Evident: “Altered States of Consciousness” in Vidyapitha Tantras and in Western Transcreations of “Tantrism”‘.
