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Michael Zimmermann's ''A Buddha Within'' is a comprehensive edition of the ''Tathāgatagarbhasūtra'' (''TGS'') and an annotated English translation based on Tibetan materials. It includes "an analysis of the textual history of the ''TGS'', an interpretation of the term ''tathāgatagarbha'', a discussion of the authors' ideas as reflected in the sūtra, and the specification of the place of the ''TGS'' in Indian Buddhist history"(8). Key sections include an analysis of the term ''tathāgatagarbha'' (39), a detailed discussion of terms related to buddha-nature (50-62), and a discussion of the sources, motives, and reception of the text in India, Tibet, China, and in the twentieth century (67-90). +
No abstract given. Here are the first relevant paragraphs:
Scholars in diaspora carry their texts with them—as many texts as possible— to preserve their cultural and intellectual tradition when they are threatened by political forces and military invasions. The Tibetan scholars who fled Tibet in 1959 managed to bring out a large number of classic texts central to the Mahayana Buddhist philosophy and religion of pre-invasion Tibet. Among these texts was an old Indian Buddhist work on ethics, Śāntideva’s ''Bodhicaryāvatāra'' (''Guide to the Bodhisattva Path''), which had itself been carried out of India centuries earlier during the time when Buddhism disappeared from its Indian birthplace. For over a thousand years, Tibetan philosophers wrote commentaries on this text, taught the text in Tibetan ''shedras'' (monastic universities) and aspired to live by its ethical guidelines. Protected from the suppressions of Buddhism in the countries where it had originally been studied, Śāntideva’s ethical theory of the altruistic principles of a bodhisattva’s training has, now, been introduced to Western philosophers by Tibetan philosophers in exile.<br> As sympathetic as Western scholars have been to the political plight of Tibet, they have little knowledge of its philosophical traditions. Several obstacles lie in front of the welcome mat for Tibetan diasporic texts. First, there is a shortage of translators, especially those trained in philosophy. Tibet had been cut off from the rest of the world prior to the Chinese invasion of 1950, and there were no sizeable, established Tibetan ethnic communities in other countries. Also, in Tibet today, very few ethnic Tibetan children attend schools where they are taught Tibetan grammar and the advanced linguistic skills necessary for understanding the classic texts of the Tibetan canon; instead, most Tibetan children are taught Chinese language and are taught all of their other academic subjects in the Chinese language as well. Without translators, the work of transmitting Tibetan classical texts through other languages will be slow, and yet this work is necessary not only for preserving these texts but for introducing them to international scholars.<br> A second obstacle is that the Tibetan government in exile does not have the financial resources to support scholars with fellowships and travel grants, making it difficult for Tibetan scholars to study in the West and for Western scholars to do research with the Tibetan scholars in exile in India. Private donations fund virtually all intellectual exchanges between Western and Tibetan scholars, as well as the Tibetan libraries, institutes and monasteries outside of Tibet. Compared to the vast financial resources of China’s growing economy, the resources that support research into the Tibetan tradition are paltry. The migration of Tibet’s classic texts has always been on the budget plan.<br> The most significant obstacle, however, is the conceptual disparity between Western philosophy and the Tibetan philosophical and religious tradition. Western scholars who are familiar with the Theravada Buddhism of Sri Lanka and southeast Asia, the Hinduism and Jainism of India or the Mahayana Buddhism of Japan, Korea and pre-communist China, find that the Tibetan tradition has preserved a substantial body of philosophical theories and Tantric liturgies that are so distinctive that one struggles to compare these with the Buddhism in these other traditions.<br> One of these points of difference is the strong altruism of Tibetan ethical theories. Neither Theravada Buddhism nor Zen Buddhism emphasizes as much as Tibetan theories the altruistic bodhisattva path and the need to develop compassion, along with realization of emptiness. The conceptual disparity between Western theories of altruism and Tibetan theories of altruism is even starker, since it is not simply a matter of lesser or greater emphasis on compassion but a matter of understanding whether the selflessness of altruism involves self-sacrifice or non-existence of a self. Generally, Western theories of altruism are not based on a metaphysical claim that the self does not exist but instead analyze how a self can subordinate self-interest to the interests of others. Buddhist theories of altruism, particularly in the Tibetan tradition, are anchored in the path of realizing that there is no self. (Patrik, "A Buddhist 'good life' Theory," 189–90)
No abstract given. Here are the first relevant paragraphs:
Charles Dickens's ''A Christmas Carol'' is one of the greatest tales of human redemption known in the Western world. As a child I heard it read aloud every Christmas, and there was always a thrilling magic to rehearing the story of Scrooge's moving spiritual transformation. Yet, the story raises an important spiritual question: Scrooge is a new man on Christmas day, but what about after that? We often vow to be better people and fail. Why is this? ''A Christmas Carol'' is, of course, pure fantasy—a deeply heartwarming fantasy that bears repeated hearings—but it nonetheless does raise a real question about how spiritual enlightenment is actually achieved.<br> I still appreciate ''A Christmas Carol'' as much as I did when I was a child, but as I have grown older, and after having encountered Buddhist philosophy, I have also begun to contemplate the story of Scrooge's spiritual transformation in a new light. The Buddhist notion of karma entails that, even if we are deeply moved now to change our ways for the better, the unexamined patterns of thought that underpinned our past actions retain a latent force in our mind stream that can influence us unexpectedly. If we are not observant of these patterns of thought, we are likely to repeat the kinds of actions we have performed in the past. Because the force of karma can be very strong, "overnight" spiritual and moral transformations are comparatively rare. On a Buddhist reading, the end of ''A Christmas Carol'' is where the spiritual journey for Scrooge actually ''begins''.<br> This underestimation of the force of karma on Dickens's part was, of course, a necessary case of artistic license, but is somewhat conspicuous given that a realization of the law of karma plays a critical (albeit unnamed) role in the story of Scrooge's putative enlightenment. Scrooge's transformation begins with a visit from the ghost of his deceased business partner, Jacob Marley, a man who was as miserly and selfish as Scrooge himself. Marley's ghost is weighed down by a heavy chain, which represents his regret for having lived such a greedy and shortsighted life. "I wear the chain I forged in life. I made it link by link, yard by yard: I girded it on my own free will, and of my own free will I wore it."[1] He warns that Scrooge will be visited by three spirits whose lessons he must heed in order to redeem himself. "Without their visits," Marley declares, "you cannot hope to shun the path I tread."[2] Upon Marley's departure we are then treated to a Dickensian image of the Buddhist "lower realms." Scrooge looks out the window into the cold night air and sees a swarm of unfortunate ghostly forms, suffering and encumbered by heavy chains of remorse: "The air was filled with phantoms, wandering hither and thither in restless haste, and moaning as they went. . . . The misery with them all was, clearly, that they sought to interfere, for good, in human matters, and had lost this power for ever."[3] Later Scrooge's nephew Fred makes this pithy karmic observation: "Scrooge's offences carry their own punishment. . . . Who suffers by his ill whims? Himself, always."[4]<br> Throughout the remainder of the night Scrooge is visited sequentially by the three spirits representing the Christmases past, present, and future, who, like the helpful bodhisattvas, show him scenes from his life in order to awaken him to a realization of the law of karma. By the Ghost of Christmas Past Scrooge is presented with painful images of his childhood suffering as well as the kindness shown to him by others in the past, and learns how the present direction of his life has been shaped by these experiences. The Ghost of Christmas Present reminds Scrooge of the precious opportunities all around him to do good by his fellow human beings, opportunities that he has failed to seize. Finally, the Ghost of Christmas Future, a terrifying, faceless, hooded specter, forces Scrooge to face his own mortality, but also teaches him the control he has over the future by choosing to live a more meaningful life. When confronted with the dismal images of his future death, unloved and unmissed, Scrooge decalers, "The case of this unhappy man might be my own. My life tends that way now."[5] As Scrooge witnesses the bleakness of his current path, he is filled with deep regret.<br> The scenes of Scrooge with the Ghost of Christmas Future bear a close resemlance to Śāntidēva's frightening verses on death in the ''Bodhicaryāvatāra'' (Way of the Bodhisattva). Śāntidēva's evocations of regret from chapter 2 of the ''Bodhicaryāvatāra'' capture the kind of horror Scrooge experiences when the Ghost of Christmas Future points relentlessly to his own gravestone. "The thought never came to my mind," writes Śāntidēva, "that I too am a brief and passing thing. And so, through hatred lust, and ignorance, I've been the cause of many evils" (''The Way of the Bodhisattva'', 2.38) . . . "I, so little heeding, had hardly guessed at horrors such as this—and all for this brief, transient existence, I have gathered so much evil to myself" (''The Way of the Bodhisattva'', 2.42).[6] Faced not just with the certainty of his own death but with the possibility of Marley's fate in the lower realms, Scrooge desperately petitions the spirit: "Are these the shadows of things that Will be, or are they the shadows of things that May be, only? Men's courses will foreshadow certain ends, to which, if persevered in, they must lead. But if the courses were departed from, the ends will change. Say it is thus, with which you show me!"[7] Scrooge now realizes the law of karma, and he asks the most ancient and profound of spiritual questions: whether liberation is possible—whether the "ends can change" if one changes one's "course." Like Śāntidēva, it is not just fear of death per se but the regret of having wasted the opportunity to live a meaningful life that inspires Scrooge to be a better person. (Keeling, "A Buddhist Carol," 25–27)
<h5>Notes</h5>
#Charles Dickens, ''A Christmas Carol and Other Stories'' (New York: Random House 2001), 23.
#Ibid., 26.
#Ibid., 27.
#Ibid., 71.
# Ibid., 89.
# ''The Way of the Bodhisattva'', trans. Padmakara Translation Group (Boston: Shambhala, 2003).
# Dickens, ''A Christmas Carol'', 97.
''A Clear Differentiation of the Three Codes'' presents the first English translation of the ''sDom gsum rab dbye'', one of the most famous and controversial doctrinal treatises of Tibetan Buddhism. Written by Sakya Pandita Kunga Gyaltshen (1182–1251), a founder of the Sakya school and one of Tibet’s most learned sages, ''The Three Codes'' strongly influenced subsequent religious and intellectual traditions in Tibet—and sparked a number of long-lasting doctrinal and philosophical disputes, some of which persist today.
In ''The Three Codes'', Sakya Pandita discusses the Hinayana, Mahayana, and Tantric vows of Buddhist conduct, which often diverge and contradict each other. He criticizes, on at least one point or another, later practitioners of almost every lineage, including the Kadampa, Kagyupa, and Nyingmapa, for contradicting the original teachings of their own traditions. (Source: [https://www.sunypress.edu/p-3532-a-clear-differentiation-of-the-.aspx SUNY Press]) +
This volume contains an English translation of a famous commentary by the great Sakya scholar Sazang Mati Panchen, which provides both a concise overview of Buddhist philosophy, and a clear verse-by-verse commentary. A foreword by His Holiness Sakya Trizin guides the reader to the heart of the work, which is the development of the resolve to cultivate wisdom and compassion in order to attain enlightenment for the benefit of all beings. ([https://www.namsebangdzo.com/Bodhisattvacharyavatara-p/17976.htm Adapted from Source Nov 10, 2021]) +
The ''Bodhicittavivaraṇa'' (''Commentary on the Awakening Mind'') is a seminal work by the second-century Indian philosopher Nāgārjuna, widely regarded as the founder of the Madhyamaka school of Buddhist philosophy. In this concise yet profound treatise, Nāgārjuna elucidates the nature of bodhicitta—the altruistic aspiration to attain enlightenment for the benefit of all sentient beings—weaving together both the conventional and ultimate dimensions of this awakened intention. The text explores how the cultivation of bodhicitta serves as the foundation of the bodhisattva path while simultaneously pointing to its ultimate nature as inseparable from emptiness (''śūnyatā''). Thupten Jinpa's English translation makes this important work accessible to modern readers seeking to understand the philosophical underpinnings of Mahāyāna Buddhist practice. +
The present work is a critical edition of Lokakṣema's translation of the ''Aṣṭasāhasrika Prajñāpāramitā'', the ''Daoxing banruo jing'' 道行般若經 (Taisho Vol. 8, No. 224; translated in 179 C.E.) +
''Researches in Buddhist Studies: A Descriptive Bibliography'' is a bibliography of dissertations/theses for the award of Ph.D. in Buddhist studies from the University of Delhi during 1961–2007. ([https://www.worldcat.org/title/researches-in-buddhist-studies-a-descriptive-bibliography/oclc/227206216&referer=brief_results Source Accessed Apr 7, 2021]) This article contains a summary only. Parashar completed his dissertation entitled "A Critical Study of ''Ācārya'' Śāntideva's ''Bodhicaryāvatāra''" from the University of Delhi in 1999. +
A Descriptive Catalogue and Restoration of the Tibetan Language Text of Bodhicaryavatara from Dunhuang Documents +
A general investigation of published Tibetan language documents from Dunhuang collected in the French National Library and British Library confirms that there are 6 extant manuscripts (2 of which have only recently been identified) of the ''Bodhicaryavatara'' (A Guide to the Bodhisattva's Way of Life). There are additionally 4 fragmental documents that have been spliced together and separated into two groups based on content, special markings, pagination, format, and calligraphic style. By completing the basic labor of identification and organization of manuscript fragments, this study has laid a foundation for future philological research of the ''Bodhicaryavatara'' in Tibetan script. ([http://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=599321 Source Accessed May 7, 2021]) +
This is the first of a long series of volumes of a descriptive catalogue of Sanskrit manuscripts, belonging to the Government collection in the Asiatic Society's Rooms,—collected since the institution of the Search of Sanskrit Manuscripts under the order of Lord Lawrence's Government in 1868. The number of the collection stands at present at 11,264, of these 3,156 were collected by my illustrious predecessor Raja Rajendralal Mitra, LLD., OIE, and the rest by my humble self. Besides Sanskrit, it has manuscripts in Prākrt, Hindi, Mārwari, Marhattī, Newarī and Bengalī. But these form an insignificant part of the whole. The works relate to orthodox Hinduism, Buddhism of various yānas, Jainism of various schools, Vaisnavism, Śaivaism, Tantrism and other systems of sectarian Hinduism. The various branches of the knowledge of the Hindus are well represented in this collection. Manuscripts are written in various scripts, Bengalī, Devanāgarī, Udīyā, Mārwarī, Kās̄mīrī, Newarī—both ancient and modern. Some of the ancient manuscripts go so far back as the 9th century A.D. There is one unique manuscript in ancient Bengali hand, copied undoubtedly in the last years of the 10th century. There are numerous manuscripts, dated in the 11th century. The subsequent centuries are very well represented. They are written on various materials—paper, palm leaf, birch-bark, and barks of other trees. Some of the paper manuscripts go centuries back to the time of the introduction of Mahommedan paper in India.<br> Besides unique manuscripts which open up vast vistas of research in history, religion and sciences of ancient India, whole literatures are revealed in this collection. For instance, there are numerous works of Vajrayāna, Mantrayāna, Kālacakrayāna to be found here, which throw a flood of light on those later phases of Buddhism which developed out of the Mahāyāna system. But for these works, these phases of the religion would have remained only a name. A large number of works of the Paścimāmnāya System of the Tantra are to be found here. These literatures and these unique works will be described in their proper places.<br> The present volume contains the descriptions of 119 Buddhist works of the northern school. The ancient works among these were translated into Chinese, and the mediaeval works into Tibetan. Some of the Sanskrit originals of these translations have been, for the first time, brought to light in this collection. The few modern works of Buddhism in the collection are unique, showing that the religion lingered long in north-eastern India, and is still lingering in some quarters. In the mediaeval and modern works is to be found the condition of Buddhism in India, after the Chinese ceased to visit the country. (Shastri, preface, iii-iv)
A Dialogue between Thomas Merton on Agape and Shantideva on Karuna: Some Moral Dimensions of a Catholic and Mahayana Exchange +
'''Abstract'''
This thesis contends that Thomas Merton's ''agape'' (1915 –1968) and Shantideva's ''karuna'' (8th century C.E.) have a strong affinity through the moral dimensions of what are referred to as unconditional kindness, positive ethics, and deep empathy. It is seeking to contribute a new perspective to the study of religious ethics by comparing the moral thought of two influential personages in a hermeneutic exercise. It aims to demonstrate that Shantideva's philosophy on Buddhist ''karuna'' enters a realm of common moral rapport with Merton's treatment of Christian ''agape''.<br> ''Agape'' is the Christian concept and practice of love that is unconditional and voluntary; drawing its life from the triune God’s divine nature. ''Karuna'', or compassion, is the Buddhist motivation that forms the foundation of the enlightened mind for all beings (''bodhichitta''). The precise element of Merton and Shantideva's dialogue consists of their moral dimensions, rubrics of ethical practice and experience identified in the converging perspectives of ''agape'' and ''karuna''. Unconditional kindness is the dimension of devotion to others through the windows of non-attachment and unqualified care. Positive ethics is the rubric that aims for an open vision of moral practice that respects the complexities of individuals' psychological and social situations. Finally, deep empathy is the dimension of understanding the Other, formed through Merton's theology of love and empathy and Shantideva's teachings on the mind and the exchange of self and other. These dimensions form the basis of dialogue between Merton's ''agape'' and Shantideva's ''karuna''.<br> This exchange is first established by examining the strands of ethical similarity in Shantideva's ''karuna'' and Merton's ''agape''. It is then developed through the exploration of the common moral dimensions of unconditional kindness, positive ethics and deep empathy. The methodology builds on Gadamer's hermeneutic of a fusion of horizons to achieve a fusion of three horizons in the encounter with ''karuna'' and ''agape''. This fusion consists of the horizons of Merton and Shantideva as well as the author's.<br> One of the wider implications of this study is that the practice of Merton's Christian ''agape'' complements the practice of Shantideva's Buddhist ''karuna'', and vice versa. It will explore the general harmony of these central religious concepts and their wider application into the moral dimensions, leading to new directions of the scholarship of ethics in Buddhist-Christian studies. Fundamentally, this thesis hopes to bridge the gap between two monumental monastic writers by constructing an ethical reading around a hitherto undiscovered connection. It will create a relationship of affinity between two spheres of moral spirituality from two celebrated writers far apart in time, but quite close in their understanding of the ethics of love and compassion.
The text presented here in translation was written by Jamgon Kongtrul. It provides a practical commentary on one of the most important techniques of Mahayana meditation. This techniqie was taught in Tibet by Atisha about 1000 A.D. and spread to all of the four schools. Atisha wrote a text called "The Seven Points of Mind Training" and it is this text that Jamgon Kongtrul explains.
The text itself describes very clearly how to do a particular meditation to develop Bodhicitta and all the commitments in both thought and deed that need to be observed to make this practice effective. (Source: Translator's Introduction) +
The text presented here in translation was written by Jamgon Kongtrul. It provides a practical commentary on one of the most important techniques of Mahayana meditation. This techniqie was taught in Tibet by Atisha about 1000 A.D. and spread to all of the four schools. Atisha wrote a text called "The Seven Points of Mind Training" and it is this text that Jamgon Kongtrul explains.
The text itself describes very clearly how to do a particular meditation to develop Bodhicitta and all the commitments in both thought and deed that need to be observed to make this practice effective. (Source: Translator's Introduction)
'''This revised edition includes footnotes that have been added to provide the reader with the Tibetan for some of the more technical terms.''' +
A Discourse on Thirty-seven Bodhisattva Practices and The Three Principal Paths (Dalai Lama, 14th 1981) +
A Discourse on "Thirty-seven Bodhisattva Practices" and "The Three Principal Paths" by His Holiness the 14th Dalal Lama. Translated and condensed by Alexander Berzin. Delivered under the Bodhi Tree at Bodh Gaya, India, Jan 12–15, 1981. +
The Buddhist practice of mindfulness first caught on in the West when we began to understand its many practical benefits. Now Thupten Jinpa, Ph.D., introduces a practice with even greater life-changing power: compassion. Based on the revolutionary course in Compassion Cultivation Training at Stanford that Jinpa helped to create, ''A Fearless Heart'' shows us that compassion can be a path through suffering, a key to robust health, and even an effective way to reach our goals.
Yet we fear compassion. We worry that if we are too compassionate with others, they will take advantage of us, and too much self-compassion will make us slackers. Pulling from the latest Western research as well as traditional Buddhist psychology, Jinpa offers simple daily practices that will help readers train their compassion muscle for a greater meaning, connection, and fulfillment. (Source: [https://www.penguinrandomhouse.com/books/315667/a-fearless-heart-by-thupten-jinpa-phd/ Penguin Random House]) +
A monumental work and Indian Buddhist classic, the ''Ornament of the Mahāyāna Sūtras'' (''Mahāyānasūtrālamkāra'') is a precious resource for students wishing to study in-depth the philosophy and path of Mahāyāna Buddhism. This full translation and commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can save beings from suffering through skillful means.
This definitive composition of Mahāyāna teachings was imparted in the fourth century by Maitreya to the famous adept Asanga, one of the most prolific writers of Buddhist treatises in history. Asanga’s work, which is among the famous Five Treatises of Maitreya, has been studied, commented upon, and taught by Buddhists throughout Asia ever since it was composed.
In the early twentieth century, one of Tibet’s greatest scholars and saints, Jamgön Mipham, wrote ''A Feast of the Nectar of the Supreme Vehicle'', which is a detailed explanation of every verse. This commentary has since been used as the primary blueprint for Tibetan Buddhists to illuminate the depth and brilliance of Maitreya’s pith teachings. The Padmakara Translation Group has provided yet another accessible and eloquent translation, ensuring that English-speaking students of Mahāyāna will be able to study this foundational Buddhist text for generations to come. (Source: [https://www.shambhala.com/a-feast-of-the-nectar-of-the-supreme-vehicle.html Shambhala Publications]) +
''A Few Good Men'' is a study and translation of ''The Inquiry of Ugra (Ugraparipṛcchā)'', one of the most influential Mahāyāna sutras on the bodhisattva path, but also one of the most neglected texts in Western treatments of Buddhism. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the ''Ugra'' as a literary document, employing new methodological tools to examine the genre to which it belongs, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahāyāna emerged as a "reform" of earlier Buddhism and offered lay people an “easier option.”
''A Few Good Men'' will be compelling reading for scholars and practitioners alike and others interested in the history of Indian Buddhism and the formation of Mahāyāna. (Source: [https://uhpress.hawaii.edu/title/a-few-good-men-the-bodhisattva-path-according-to-the-inquiry-of-ugra-ugraparip%E1%B9%9Bccha/ University of Hawai'i Press]) +
Compassion is the guiding principle of the bodhisattvas, those who vow to attain enlightenment in order to liberate all sentient beings from the suffering and confusion of imperfect existence. To this end, they must renounce all self-centered goals and consider only the well-being of others. The bodhisattvas' enemies are the ego, passion, and hatred; their weapons are generosity, patience, perseverance, and wisdom.<br> In Tibetan Buddhism, the Dalai Lama is considered to be a living embodiment of this spiritual ideal. His Holiness the Fourteenth Dalai Lama presents here a detailed manual of practical philosophy, based on ''The Way of the Bodhisattva'' (''Bodhicaryāvatāra''), a well-known text of Mahayana Buddhism written by Shantideva. The Dalai Lama explains and amplifies the text, alluding throughout to the experience of daily life and showing how anyone can develop ''bodhicitta'', the wish for perfect enlightenment for the sake of others. This book will surely become a standard manual for all those who wish to make the bodhisattva ideal a living experience. (Source: back cover) +
No abstract given. Here are the first relevant paragraphs:
At the present time there is known to us a considerable number of fragments of various Mongolian manuscripts representative of the preclassical period of the history of Written Mongolian. As most of them have never been studied, little can be said about their linguistic palæographic or literary value. It is not even known what literary works most of these fragments represent. Therefore, their identification with well-known works of original Mongolian literature or with translations from other languages is important, because the number of different fragments of the same works might serve as important testimony to their popularity in the past.<br> Thus, recently it was discovered that the fragment of the ḥP'ags-pa xylograph found by MANNERHEIM[1] is a fragment of the well-known didactic work ''Subhāṣitaratnanidhi''.[2] This was the first fragment of a Mongolian book in ḥP'ags-pa script known to science and it gives evidence of the fact that the didactic work in question enjoyed so great a popularity in the Yüan period that it was chosen to be published in the new script introduced in 1269.<br> Another important work of the Yüan period is the Buddhist philosophic work ''Bodhicaryāvatāra''[3] of which several Mongolian editions are known.[4]<br> A number of fragments of Mongolian manuscripts discovered by the Japanese expedition in Olon Süme ("Many Temples") was published in the valuable article of Professor HATTORI Shirō.[5] Professor HATTORI reproduced the original Mongolian texts by photographic means, romanized them, and gave a Japanese translation. One of the fragments characterized by him as a fragment of a Buddhist text[6] but left unidentified with any particular literary work proves to be a fragment of the ''Bodhicaryāvatāra''.<br> I present a transcription of this fragment after a photograph published in Professor HATTORI'S article.
<h5>Notes</h5>
#G. J. RAMSTEDT, " Ein Fragment mongolischer Quadratschrift," ''Journal de la Société Finno-Ougrienne XXVII'': 3 (1912); "A Fragment of Mongolian ' Quadratic ' Script," reprinted from C. G. MANNERHEIM, ''Across Asia from West to East in 1906-08'', Helsinki, 1940.<br>
#Pentti AALTO, "Altaistica I, The Mannerheim Fragment of Mongolian Quadratic Script," ''Studia Orientalia XVII'' :7 (1952), p. 3 ff.; cf. Louis LIGETI, ''Le Subhāṣitaratnanidhi mongol, un document du moyen mongol, Partie Ire, Le manuscrit tibéto-mongol en reproduction phototypique avec une introduction'', Budapest, 1948.<br>
#There is a Sanscrit text of the ''Bodhicaryāvatāra'' published by (undecipherable text) in (undecipherable text) T. IV, CTP. 153 (undecipherable text), and another one published by De La Vallée Poussin in ''Bibliotheca Indica'' (Calcutta) 1901. Cf. Friedrich WELLER, " Zum mongolischen Tanjur," ''Berichte über die Verhandlungen der Sächsischen Akademie der Wissenschaften zu Leipzig, Philologisch-historische Klasse'', Bd. 97, Heft 2 (1949), p. 3; cf. Friedrich WELLER, " Über den Quellenbezug eines mongolischen Tanjurtextes," ''Abhandlugen der Sächsischen Akademie der Wissenschaften zu Leipzig, Philologisch-historische Klasse'', Bd. 45, Heft 2 (1950), p. 1, n. 2. The Tibetan text of the ''Bodhicaryāvatāra'' has been published by WELLER as an appendix (" Anhang ") to the work cited last. The Mongolian text is mentioned in (Undecipherable text).
#The Mongolian text has been published by B. Ya. VLADIMIRTSOV. Cf. (Undecipherable text) Bodhicaryāvatāra Çāntideva, (Undecipherable text) Čhos-kyi Ḥodzer'a I, (Undecipherable text), ''Bibliotheca Buddhica XXVIII'', (Undecipherable text), 1929. VLADIMIRTSOV knew of two different Mongolian translations, i.e., one by Čhos-kyi Ḥod-zer (1305) and another by Bilig-ün Dalai (1748). Cf. VLADIMIRTSOV, ''op. cit.'', p. I. A xylographic edition of Čhos-kyi Ḥod-zer's commentary on the ''Bodhicaryāvatāra'' of 1312 has recently been identified by Erich HAENISCH, "Mongolica der Berliner Turfan-Sammlung I, Ein buddhistisches Druckfragment vom Jahre 1312," ''Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin, Klasse für Sprachen, Literatur und Kunst'', Jahrgang 1953, Nr. 3 (Berlin, 1954), pp. 1–22 + "Texttafeln," and, independently, by Francis Woodman CLEAVES, "The ''Bodistw-a Čari-a Awatar-un Tayilbur'' of 1312 by Čosgi Odsir," ''HJAS'' 17 (1954) .1-135.<br>
#HATTORI Shirō (undecipherable Japanese text), "Oron Sumu shutsudo no Mōkogo bunsho ni tsuite " (undecipherable Japanese text) ("The Mongolian Documents Found at Olon Sume, Inner Mongolia"), ''The Tōhō Gakuhō'' (undecipherable Japanese text) (''Journal of Oriental Studies''), Tōkyō, No. 11, Part 2 (July 1940), pp. 257-278.<br>
#Prof. HATTORI uses the term ''kyōten'' (undecipherable Japanese characters) which means "scriptures, sūtras, sacred books," ''op. cit.'', p. 261. I am indebted to Miss Mary SUZUKI, Far Eastern Library of the University of Washington, for help in translating the Japanese text.
A Garland of Views presents both a concise commentary by the eighth-century Indian Buddhist master Padmasambhava on a chapter from the Guhyagarbha Tantra on the different Buddhist and non-Buddhist philosophical views, including the Great Perfection (Dzogchen), and an explicative commentary on Padmasambhava’s text by the nineteenth-century scholar Jamgön Mipham (1846–1912).
Padmasambhava’s text is a core text of the Nyingma tradition because it provides the basis for the system of nine vehicles (three sutra vehicles and six tantra vehicles) that subsequently became the accepted way of classifying the different Buddhist paths in the Nyingma tradition.
Mipham’s commentary is the one most commonly used to explain Padmasambhava’s teaching. Mipham is well known for his prolific, lucid, and original writings on many subjects, including science, medicine, and philosophy, in addition to Tibetan Buddhist practice and theory. [https://www.shambhala.com/a-garland-of-views-3420.html (Source: Shambhala Publications)] +
