Auswahl der wissenschaftlichen Literatur zum Thema „Lam-rim (Buddhist)“

The article discusses the “additional” course of Buddhist education lam-rim, which was taught in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – early 20th centuries). The databases of the Buddhist scholastic collection “Choira” of the Center of Oriental manuscripts and xylographs in the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMSBT SO RAN), as well as traditional bibliographic handbooks – “garchaks”, make it possible to understand that the texts of lam-rims are an integral part of the Buddhist book culture of this region. Our analysis has demonstrated that the study of this scholastic subject in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – beginning 20th centuries) was based on a variedTibetan Buddhist literature from fundamental works of Indian classics to popular works of local scholastics. It is also necessary to emphasize that if to compare this section (lam-rim) of Tibetan scholastic literature “Choira” (in IMBT SB RAS) with the other sections (Pramana, Prajna-Paramita, Madhyamika Vinaya, Abhidharma) we find that the largest number of works of local authors are found in lam-rim. An important result of the research is the historical fact that the books of the Buryat monastic printing houses (Aga, Tsugol, Egita, Ana datsans of Trans-Baikal region) make it possible to understand the level of development of lam-rims literature in this region (19th – beginning 20th centuries) in the field of writing and publishing scholastic works in Northwest China, Mongolia and Transbaikalia. The study of authorship of lamrim texts stored in the IMBT SB RAS can confirm that, thanks to the works of representatives of these cross-border regions, a kind of Renaissance of Tibetan scholasticism took place in the Buddhist culture of the entire Inner Asia. A special role in this process was played by the Amdo, Mongolian and Buryat monasteries. It may be assumed that representatives of the historical Amdo region (the territory where Tibetans and Mongols lived together), Mongolia and Transbaikalia in these centuries created a culture of mass writing of Buddhist educational and philosophical literature.

The article is devoted to the Tibetan-language work of the modern Tibetan master Geshe Tupten Pelsang "Compilation of Sutras for the synthesis of the path to Enlightenment with reference to the topics set forth in the Great Lamrim" (lam rim chen mo'i sa bcad kyi zur rgyan mdo btus lam sgrig). It is established that this is the first Roman (extra-sectarian) Lamrim based solely on excerpts from the Word of the Buddha (Kangyur) and does not use a set of Buddhist shastras ‒ Tengyur. There are various texts that bring together the instructions transmitted by Shakyamuni Buddha. It is determined that in this case such kind of genre as anthology (btus-pa) is considered. It is a thematic selection and bringing in a certain order of quotations of the Word of the Buddha, but at the same time expresses a certain opinion and creativity of the author himself. At the same time, it was revealed that the work is based on a structural presentation of the stages of the path to enlightenment according to the "Big Lamrim" of Je Tsongkhapa. It is determined that the author does not derive the justification of the correctness of the provisions of the lamrim (step-by-step path) from logical argumentation, but conducts it by fully quoting a canon that is appropriate in the meaning of a part of the text. The source editions for citation are the Kangyur editions of Nartang (snar-thang) and Derge (sde-dge).

碩士
華梵大學
東方人文思想研究所
104
Abstrac Purpose of this paper is intended to Tsong-kha-pa's Lam Rim Chen Mo and imprinted Ven.Yin-guang's Literatures of Ven.Yin-guang, a comparative study of the idea of death related to practice the theories and methods of sequential Path of Bodhi. Two masters of the era distance of about half a century, belong to the important thinking of the Tibetan and Chinese Buddhism. They pay attention to "the subject of death", and to develop further studies to guide its associated professor, in addition to the actual practices of caring outside the same topic. This theroy focuses on some parts of particular, first of all, how to operate the "read dead" practices during which "What is the common objective characteristics and different ideas." Sescondly, by the theory of Buddhism and traditional classics as obviouss, what are the "dead idea" ideas, concepts, methods, object background concepts, consistency and inherited association. Thirdly, even by the correspondence of different space-time background, how the the development of a difference, ideological characteristics is appeard. Therefore, this theory will follow three aspects: First, the traceability of the Buddhist thought of "practice of the idea of dead"; the second is related to ideological position in the above two works; and the final is the theory of self-cultivation practices and sequential construction of the comparison. The Lam Rim Chen Mo combined the sequential Path of Bodhi and the motivation of "reading the impermanence of dead", as the entrance of Mahāyāna Bodhi Path. It is an operation of practice to think of dead. The Literatures of Ven.Yin-guang is a combination of reading the Buddha's name, with emphasis on "dead idea" as the basic position taken heart Buddha, emphasizing the context in order to enhance the belief and vows. This contribution also emphasize the uaual pratice, sick and dying pratice for entering into Pure Land. Both systems carry out the practice of actual practices for different boot methods: one emphasized the pratice in the corrupt world to become a Buddha, the other is to be reborn in the Pure Land. However, equally the self-cultivation is in order to "read the death" as a common starting point. This is a common basis, namely that fastening both of these two works to the department of "liberating rebirth" as the goal. The idea that the monk can expect to face, thinking of the end of life and the self-cultivation as a starting point for Buddhist practice, is a common point of view of two masters. As for the dissimilarity between the two works, there is no conflict or contradiction mutual rejection. On the contrary, for practitioners who are eager to be reborn in Pure Land should understand the Lamrim's sequentinal Path of Bodhi, and to the practitioners of operating the sequential Path of Bodhi who, need to combine the mind practice of tri-purusa-paths and the aspiration of being reborn in Pure Land. If it is so, they may be easily interated to each other. According to the contents of Lam Rim Chen Mo and Literatures of Ven.Yin-guang,different master has different associated sentient beings, howevr they may develop a similar theory of "dead practise". It has been able to practice of the principle of exchange without problems, namely that the two masters have the common starting point of "read dead practice " – planning effort, achieving all public good, and even to accomplish the meaning and purpose of Nirvāṇa. Keys：Tsong –kha- pa , Yin-guang , Lam Rim Chen Mo , Literatures of Ven.Yin-Guang , "read the death " of self-cultivation , sequential Path of Bodhi, read the Buddha's name, A Comparative Study of Chinese and Tibetan Buddhism