Journal articles: 'Buddhist Manuscripts'

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Alekseev, Kirill, Nikolay Tsyrempilov, and Timur Badmatsyrenov. "Ulan-Ude Manuscript Kanjur." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 241–69. http://dx.doi.org/10.1558/bsrv.31654.

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This study investigates the Mongolian manuscript Kanjur preserved at the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan studies of the Siberian Branch of the Russian Academy of Sciences. The manuscript previously belonged to the Chesan Buddhist monastery of Central Transbaikalia and was brought to the Buruchkom, a first academic institute of the Republic of Buryat-Mongolia (Ulan-Ude) by the eminent Buryat writer Khotsa Namsaraev. The manuscript is an almost complete copy of the Ligdan Khan’s Kanjur presumably made in the late seventeenth to early eighteenth century in Beijing. The article presents a description, analysis and brief catalogue of Ulan-Ude manuscript Kanjur.

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Zieme, Peter. "Notes on a Manichaean Turkic Prayer Cycle." Written Monuments of the Orient 5, no. 1 (July 1, 2019): 3–11. http://dx.doi.org/10.17816/wmo25863-.

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In this paper a recently identified new Manichaean-Turkic fragment (SI6621) from Toyok Mazar is analyzed and edited. This manuscript written on the verso side of a Chinese Buddhist scroll belongs to the Serindia Collection of the Institute of Oriental Manuscripts (IOM) of the Russian Academy. It is compared with other fragments of several manuscripts published earlier. On the basis of the new evidence, reading and translation can be improved.

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Ayusheeva, Marina Vasil'evna. "“Mongүol čaүajin-u bičig” as a source on Mongolian Buddhism." Genesis: исторические исследования, no. 10 (October 2020): 67–75. http://dx.doi.org/10.25136/2409-868x.2020.10.34142.

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The subject of this research is the chapter on Buddhist clergy from the ““Mongүol čaүajin-u bičig”, the Mongolian version of the “Code of the Chinese Chamber of External Relations”. The object of this research is the Manchurian policy with regards to Mongolian Buddhism. The article provides historiographical characteristics of the source in the old written Mongolian language, preserved in the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. The author conducts a detailed overview of the five books of the compilation of laws; and based on the content of the articles, examines the position the Buddhist Church in accordance to the Qing legislation. It is underlined that the manuscript version of “Mongүol čaүajin-u bičig” reflects the traditional legal norms of the XIX century with regards to Buddhist religion. The author indicates the dynamic structure of the source and its evolution in terms of requirements of the time. Special attention is given to the restrictive policy of the Qing Empire in relation to Buddhist religion, as well as the interaction between religion and secular government, development of legal norms based on the “Truthful Record of the Mongols under the Qing Dynasty”. The main conclusion consists in the statement that the vertical of secular government subordinated the religious organization. The novelty is defined by involvement of the new source for analyzing the state of Mongolian Buddhism.

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Goble, Geoffrey C. "Three Buddhist Texts from Dunhuang." Asian Medicine 12, no. 1-2 (February 21, 2017): 265–78. http://dx.doi.org/10.1163/15734218-12341396.

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Abstract“Three Buddhist Texts from Dunhuang” provides an introduction to and translation of texts that are representative of the larger genre of Chinese Buddhist medical literature. These examples are indigenous Chinese Buddhist scriptures dating to the early ninth century. They were recovered in the early twentieth century at Dunhuang in western China. Although they often draw from Indian Buddhist sources, these texts are local Chinese products and are characterized by etiologies and therapeutics drawn from both Indian Buddhist traditions and Chinese worldviews. In these texts, disease is alternately the result of personal immorality, divine retribution, and collective misconduct. The prescribed therapies are also multiple, but consistently social in nature. These include worshiping buddhas and Buddhist deities, performing repentance rituals, copying Buddhist scriptures, sponsoring meals, and refraining from immoral behavior. As manuscripts essentially discoveredin situ, these texts provide valuable insight into on-the-ground worldviews, concerns, practices, and institutions in far western China. With their composite nature, drawing from established Indian Buddhist scriptures, folk beliefs, and governmental fiats, they are also suggestive of the strategies behind indigenous textual production.

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Muzraevа, Delyash N. "О двух ойратских списках «Наказа Манджушри» из коллекции Н. Д. Кичикова (по материалам Кетченеровского краеведческого музея)." Oriental Studies 14, no. 2 (July 20, 2021): 347–63. http://dx.doi.org/10.22162/2619-0990-2021-54-2-347-363.

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Introduction. The written heritage of Kalmyk Buddhist priests, their daily practices, liturgical repertoire still remain a poorly studied page in the history of Buddhism among Mongolic peoples in the 20th century. The survived collections, clusters of religious texts prove instrumental in revealing most interesting aspects of their activities, efforts aimed at preservation of Buddhist teachings, their popularization and dissemination among believers. Goals. The paper examines two Oirat copies of the Precepts of the Omniscient [Manjushri] from N. D. Kichikov’s collection, transliterates and translates the original texts, provides a comparative analysis, and notes differences therein that had resulted from the scribe’s work, thereby introducing the narratives into scientific circulation. Materials. The article describes two Oirat manuscripts bound in the form of a notebook and contained in different bundles/collections of Buddhist religious texts stored at Ketchenery Museum of Local History and Lore. As is known, the collection is largely compiled from texts that belonged to the famous Kalmyk Buddhist monk Namka (N. D. Kichikov). Results. The analysis of the two Oirat texts with identical titles — Precepts of the Omniscient [Manjushri] — shows that their contents coincide generally but both the texts contain fragmented omissions (separate words, one or several sentences) that are present in the other. At the same time, when omitting fragments of the text addressed to the monastic community, the scribe was obviously guided by that those would be superfluous for the laity. Thus, our comparative analysis of the two manuscript copies demonstrates the sometimes dramatic role of the scribe in transmitting Buddhist teachings.

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Bayanova, Alexandra Т., and Aisa O. Doleeva. "Рукописи К. Ларионова и К. Малишевского как одни из первых источников изучения буддийских наскальных изображений Тамгалытаса на реке Или." Монголоведение (Монгол судлал) 12, no. 1 (July 31, 2020): 72–89. http://dx.doi.org/10.22162/2500-1523-2020-1-72-89.

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Introduction. The paper deals with the unique Buddhist culture complex of Tamgaly Tas located in the Ili River Valley, in the vicinity of Kapchagay (present-day Talgar District of Almaty Region). The carvings of pictures and inscriptions have been investigated for over a century and a half since the locality was visited by the renown Kazakh scholar, ethnographer and traveler Sh. Walikhanov. Goals. The work introduces into scientific discourse manuscript reports by the military topographer K. Larionov and Orientalist K. Malishevsky. Results. The article analyzes the research historiography, publishes original manuscripts supplemented with all drawings made by the authors, and evaluates them as sources for further studies of the unique monument attesting to the dissemination of Buddhism across the region during the Dzungar rule.

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TANAKA, Kimiaki. "Newly Identified Buddhist Tantric Manuscripts from Nepal." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 2 (1998): 913–09. http://dx.doi.org/10.4259/ibk.46.913.

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Galdan, D. "Шинжаангийн уйгур өөртөө засах орны цөөн тоот үндэстний эртний ном бичгийн албан гэрийн тод үсгийн дурсгал бичгийн тойм байдал (= Ойратская коллекция Фонда древних рукописей национальных меньшинств Синьцзяна)." Монголоведение (Монгол судлал) 12, no. 4 (December 17, 2020): 801–14. http://dx.doi.org/10.22162/2500-1523-2020-4-801-814.

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Until recently, the Oirat manuscripts from Xinjiang remained inaccessible to researchers due to a number of circumstances. Most of the manuscripts are kept in private collections. According to some data, in the Ili-Kazakh Autonomous Province alone, the Olets living there have more than 300 personal collections, in which, according to rough estimates, there are more than two thousand manuscripts. The Fund of Ancient Manuscripts of National Minorities of the Xinjiang Uygur Autonomous Region of the PRC, created in the second half of the 1970s, is a large repository of texts in the ‘Clear Script’ of the Oirats. The basis for its creation was manuscripts and xylographs from private collections, which were preserved during the years of the Cultural Revolution thanks to the personal courage of ordinary lovers of book antiquity. The Oirat collection of Xinjiang contains 398 manuscripts and xylographs of various contents: Buddhist texts of the canonical content (sutras, sastras, devotional texts), works of popular Buddhist literature (jatakas, teachings, didactic instructions and sayings, framed novels, etc.), astrological, ritual folklore texts.

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JUNGEON OH, Leo. "Islamicised pseudo-Buddhist Iconography in Ilkhanid Royal Manuscripts." Persica 20 (February 1, 2005): 91–154. http://dx.doi.org/10.2143/pers.20.0.2005886.

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Bazarov, A. A., D. L. Dorzhieva, D. Yu Munkozhapov, and S. M. Naidanova. "Religious and philosophical libraries of East Siberian Buddhists: Tibetan «pocket» books." Bibliosphere, no. 2 (June 30, 2018): 37–41. http://dx.doi.org/10.20913/1815-3186-2018-2-37-41.

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The problem of studying private book collections of the Siberian peoples is the most urgent in understanding the cultural diversity of Russia. In this context, the book culture of East Siberia Buddhists is of interest. The article objective is to analyze the book repertoire of Buddhists private libraries. Analysis of this repertoire allows us to reconstruct not only its structure but the level of book culture among local Buddhists in the XIX-XX centuries as well. The material for reconstruction is a collection of small-format Tibetan-language publications (SFTP) from the collections of the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. This collection is an aggregation of numerous private libraries (PLs), widely distributed among the Buddhists of Transbaikalia and Prebaikalia. Books from the PLs are related to different areas of Buddhist knowledge: religious doctrine, philosophy, philology, astrology, medicine. The largest fields are religious doctrine and philosophy. The research results show that due to the texts of «Diamond Sutra» and Pramanavartika, it is possible to reconstruct not only the repertoire of Buddhists PLs in East Siberia, but elements of everyday Buddhist culture. In this culture, religious-doctrinal texts were involved in the daily ritual activity of laypersons, and philosophical texts in the system of monastic education. The texts ratio of Pramanavartika (5 copies) and «Diamond Sutra» (48 copies) available in SFTP is about 10%. This parameter can indicate both the approximate correlation of religious-doctrinal books to philosophical ones in this collection, and the real ratio of monks and laity number in the pre-revolutionary period in Buryatia. Thus, it can be argued that the «pocket» religious and philosophical libraries of Buddhists (each bundle of the studies collection) is the most interesting source of various scientific information on the book realities of Buddhist culture in East Siberia.

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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.

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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.

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Maggi, Mauro. "Notes on the Khotanese Saṅghāṭasūtra." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 119–24. http://dx.doi.org/10.1017/s0041977x00028597.

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The Saṅghāṭasūtra (Sgh) is one of the most extensively preserved Old Khotanese texts, together with the Book of Zambasta (Z) and the Suvarṇabhāsasūtra (Suv).1 Unlike Z which is known chiefly from one manuscript and only a few fragmentary variants from other manuscripts, the Sgh is represented by a large number of fragments belonging to several manuscripts. We now have Giotto Canevascini to thank for the publication of virtually all the extant manuscript material belonging to the Khotanese Sgh, originally the author's doctoral dissertation prepared under the supervision of R. E. Emmerick and submitted in 1992 at the University of Hamburg.2 It constitutes a major contribution to Khotanese research and to Iranian and Buddhist studies as well: it is of note, for instance, that Canevascini could demonstrate that the oldest manuscript of Sgh already contains textual corruptions revealing that it is actually a copy from a still older manuscript (p. xv), and that his chronological arrangement of the manuscripts provides definitive evidence that the spellings g, ś and ṣ precede, in Old Khotanese, the spellings gg, śś and ṣṣ (pp. xv–xvi) as suggested by E. Leumann, Buddhistische Literatur, nordarisch und deutsch, I. Teil, Nebenstücke (Leipzig, 1920), 92 (cf. Ṡgs., xix).

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Rasmussen, Josephine Munch, and Årstein Justnes. "Tales of saviours and iconoclasts. On the provenance of "the Dead Sea Scrolls of Buddhism"." Acta ad archaeologiam et artium historiam pertinentia 32, no. 18 N.S. (September 13, 2021): 125–46. http://dx.doi.org/10.5617/acta.9023.

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Academic research on newly discovered ancient Buddhist manuscripts is largely based on objects that come from the antiquities market and to a much lesser degree on objects coming from documented and controlled archaeological excavations. Despite their being unprovenanced, collectors and scholars often present such objects with narratives mimicking provenance. The use of the label "Dead Sea Scrolls" attached to archaeological material without connections to Judaism or early Christianity is a prevalent example of this scholarly praxis. In this article, we deconstruct provenance narratives associated with the undocumented Buddhist manuscripts in the Schøyen Collection and discuss their implications for research on these manuscripts and beyond. On cover:ANNIBALE CARRACCI (BOLOGNA 1560 - ROME 1609), An Allegory of Truth and Time c. 1584-1585.Oil on canvas | 130,0 x 169,6 cm. (support, canvas/panel/str external) | RCIN 404770Royal Collection Trust / © Her Majesty Queen Elizabeth II 2021.

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Tsendina, Anna D. "‘Booklore’ Talismans in Daily Life of the Mongols: A Case Study of Two Collections of Mongolian Manuscripts." Oriental Studies 13, no. 6 (December 29, 2020): 1632–40. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1632-1640.

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Introduction. By the beginning of the 20th century, the Mongols had widely used texts on apotropaic magic in their daily life. Among them there are writings with pictures and descriptions of talismans aimed at averting diseases and mishaps, attracting wealth and good favour. All this sort of writings resembles heterogeneity of traditions. Goals. The paper aims at examining various types of ‘booklore’ talismans in magic practices of the Mongols. Results. Like other spheres of Mongolian culture those represent pre-Buddhist, Buddhist and Chinese layers. That was conditioned by the history of the Mongols, their neighbourhood with civilizations they had been integrated with during the course of their existence. As for ‘booklore’ talismans, there are two groups of them: one includes pictures originated from Taoist talismans, the other includes Indian and Tibetan dharanis, texts and Buddhist symbols. They penetrated into the Mongolian culture in different periods and in different ways. Thus, usage of ‘booklore’ talismans by the Mongols resulted in complicated multi-layer complexes which assembled Hindu, Tibetan pre-Buddhist, Mongolized Buddhist and Chinese Taoist elements in different combinations. Conclusions. The work reveals several clusters of ‘booklore’ talismans once popular among the Mongols and originated from pre-Buddhist, Buddhist and Taoist beliefs.

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Muzraeva, Delyash N. "About the Collection of Tibetan and Mongolian Written Sources Donated to the Archive of the Kalmyk Scientific Center of the RAN by E. B. Ubushiev: Using Donation Inscriptions to Touch Up the Portrait of Donator." Herald of an archivist, no. 4 (2018): 1206–16. http://dx.doi.org/10.28995/2073-0101-2018-4-1206-1216.

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The article studies documents from the scientific archive of the Kalmyk Scientific Center of the Russian Academy of Sciences with its acquisitions of late 1960s – early 1980s. Collection of old-written sources in Oriental languages (Tibetan, Oyirad and Mongolian) occupies a special place in the archival collection; it is concentrated in 2 fonds (fond 15 and 8). Fond 15 consists of personal library of a famous Kalmyk priest Tugmyud-gavji (O. M. Dordzhiev) (1887—1980); it has been well-studied in a number of publications. As for fond 8, it consists of handwritten and printed materials acquired from different owners over years of the research center (formerly Institute) work; there is next to nothing known of the documents provenance. Content of the documents in both fonds is related to Buddhism, traditional religion of the Kalmyks for the last 400 years: there are examples of Buddhist book-learning, mainly in Tibetan and Mongolian languages; there are also manuscripts using ‘todo bi?iq’ (‘Clear Script’) writing, which were created in the middle of the 17th century. The article also describes manuscripts and xylographs in Tibetan and Mongolian languages which were donated to the Institute by priest Erdni Bakaldykovych Ubushiev (1905—1981). A distinctive feature of these written sources is abundance of inscriptions on the marginalias, most of which are donator's gift inscriptions — a phenomenon quite rare for Buddhist books. The article cites a number of such records and provides their transliteration and translation. The author tries to find out what motivated the donator, what goals he pursued when using these books and when transferring them for archival usage and storage. Manuscripts and xylographs from fond 8 enrich our understanding of the composition of Buddhist writings of the Kalmyks and of the history of diffusion of individual texts. Great source studies value of this fond lies in what we can learn about donators from inscriptions of ownership and donation inscriptions on the documents.

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TANAKA, Kimiaki. "On the Buddhist Sanskrit Manuscripts in Nepal and the Nepal-German Manuscript Preservation Project." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 385–81. http://dx.doi.org/10.4259/ibk.39.385.

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강대공. "Various Pali scripts and Buddhist manuscripts in Southeast Asia." Journal of Indian Philosophy ll, no. 42 (December 2014): 357–80. http://dx.doi.org/10.32761/kjip.2014..42.012.

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Salomon, Richard. "The Senior Manuscripts: Another Collection of Gandhāran Buddhist Scrolls." Journal of the American Oriental Society 123, no. 1 (January 2003): 73. http://dx.doi.org/10.2307/3217845.

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Granoff, Phyllis. "Reading Medieval Buddhist Manuscripts: Thoughts on Text and Image." Hualin International Journal of Buddhist Studies 1, no. 2 (October 1, 2019): 14–69. http://dx.doi.org/10.15239/hijbs.01.02.02.

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YOSHIZAKI, Kazumi. "Anonymous Scribes and/or Donors of Newar Buddhist Manuscripts." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 524–19. http://dx.doi.org/10.4259/ibk.64.1_524.

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Carling, Gerd. "The Vocabulary ofTocharian Medical Manuscripts." Asian Medicine 3, no. 2 (October 16, 2007): 323–33. http://dx.doi.org/10.1163/157342008x307910.

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This paper will give a survey of the Tocharian medical vocabulary as known from fragments of manuscripts preserved in Buddhist monasteries along the Northern route of the Silk Road. The origin of the medical vocabulary reflects the influx of loanwords and cultural influences from neighbouring languages as well as the written lingua franca of the region, Sanskrit. However, different parts of the vocabulary reflect different types of vocabulary, e.g., indigenous words, calques, loan translations or borrowings. Tocharian medical texts represent, in almost all instances, translations from Sanskrit. This has of course influenced the vocabulary, even though traces of an indigenous tradition can be found in the vocabulary.

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Oda, H., H. Yasu, K. Ikeda, M. Sakamoto, and Y. Yoshizawa. "Radiocarbon dating of ancient Japanese calligraphy sheets and the discovery of 45 letters of a lost manuscript." Proceedings in Radiochemistry 1, no. 1 (September 1, 2011): 331–34. http://dx.doi.org/10.1524/rcpr.2011.0058.

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Abstract The Miidera-gire is an ancient paper sheet with different, elegant calligraphy on both sides. One side contains a part of a Buddhist scripture from around the ninth to the twelfth century and written in cursive hand, while the other side contains a part of Monzen (an anthology of Chinese literary works). The paleographical style of this Monzen seems to be older than that of the Buddhist scripture and is similar to some Chinese manuscripts written in the Tang Dynasty (AD 618–907). However, amid these elegant calligraphic writings, there exist many copies and counterfeits that were written several centuries later. We, therefore, measured the radiocarbon age of the Miidera-gire by using accelerator mass spectrometry. The calibrated radiocarbon age indicated 666–776 [cal AD] (2σ error), thus leading to the conclusion that the Monzen was first written on the obverse side, and long afterwards, the Buddhist scripture was written on the reverse side. Since only a few incomplete books of Monzen were written before the ninth century, this calligraphy is one of the oldest of the existing Monzen manuscripts.

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Bruckmayr, Philipp. "The Changing Fates of the Cambodian Islamic Manuscript Tradition." Journal of Islamic Manuscripts 10, no. 1 (April 15, 2019): 1–23. http://dx.doi.org/10.1163/1878464x-01001001.

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AbstractPredominantly Buddhist Cambodia is home to a distinctive Islamic manuscript tradition, introduced into the country by Cham settlers from Champa in present-day Vietnam, and further developed in the Khmer kingdom. Commonly written in Cham script (akhar srak) or in a combination of the latter and Arabic, it has largely fallen into disuse among the majority of Cambodian Muslims since the mid-19th century, as the community increasingly turned towards Islamic scholarship and printed books in jawi (i.e. Arabic-script-based) Malay. Among the side effects of this development was the adoption of jawi also for the Cham language, which has, however, only been employed in a modest number of manuscripts. A minority of akhar srak users and discontents of growing Malay religious and cultural influence, based mainly in central and northwestern Cambodia, have, however, kept the local Islamic manuscript tradition alive. Recognized by the Cambodian state as a distinct Islamic religious community in 1998, this group now known as the Islamic Community of Imam San, has made the physical preservation of, and engagement with, their manuscripts a central pillar of identity and community formation. The present article provides insight into the changing fates of the Islamic manuscript tradition in Cambodia as well as an overview of content, distribution and usage of Islamic manuscripts in the country.

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Vanchikova, Tsymzhit P. "Тибето-монгольские традиции культа Майтреи в бурятском буддизме: освящение статуи Майтреи в Анинском дацане." Oriental Studies 13, no. 5 (December 28, 2020): 1331–38. http://dx.doi.org/10.22162/2619-0990-2020-51-5-1331-1338.

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Introduction. The article describes an archival document stored at the Center of Oriental Manuscripts and Xylographs (Institute for Mongolian, Buddhist and Tibetan Studies, SB RAS) and reviewing the temple’s construction and the Maitreya statue’s erection at Aninsky Datsan. The study provides insight into origins of the Maitreya cult dating back to ancient India. Goals. The paper aims to determine the authenticity of the data reported by Ven. Lodon and trace origins of the Maitreya cult, including those related to the consecration of relics. Materials. The essay entitled ‘History (Description) of the Burkhan (Bur. ‘deity statue’) at Big Maidari Aninsky Datsan’ was written by Ven. Lodon, ethnic Buryat, in 1915. The former is a garchak — inventory list — of various relics and objects embedded inside the statue. The written monument is valuable due to that it contains unique source materials and data on the history of Buddhism in Buryatia which reveal the inner life of the Buddhist monastery and its community, shows the relationships between the monastic sangha and lay believers, the Buddhist clergy and state authorities. Materials describing the festive events dedicated to the 1897 consecration of the Maitreya statue and the temple are interesting enough. Results. The examined ‘History of Burkhan’ is important not only because sources on the history of Buryat Buddhism are scarce enough and it gives an opportunity to reconstruct the long and convoluted history of the statue, but also because the original Maitreya statue itself never survived and was dramatically destroyed in the late 1930s.

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Vanchikova, Ts P., and M. V. Ayusheeva. "Cooperation between the Buryat-Mongolian scientific committee and mongolian scientific institute in forming research libraries." Bibliosphere, no. 2 (June 30, 2019): 71–76. http://dx.doi.org/10.20913/1815-3186-2019-2-71-76.

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The article discusses international relations between the Buryat-Mongolian Scientific Committee (Buruckom) and Committee of Sciences of Mongolia (Mongolian Scientific Institute (Monuchcom or Sudar bichgiin khyreelen). They were the first research institutions in Mongolia and Buryatia and formed the bases of the modern Academy of Sciences of Mongolia, and the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences (IMBTS SB RAS). It is actual and quite important to study the formation history of these research institutions in general, and research departments, in particular, libraries playing a great role in the history of modern science development, in relation to their upcoming 100th anniversaries. Such researches fill in the gaps in the countries’ historical past, draw attention to national cultural traditions and are connected with the problems of preserving written historical and cultural monuments. The authors used archival documents kept in the Center of Oriental Manuscripts and Xylographs of IMBTS SB RAS to highlight the history of forming and developing the collections of Buruchkom’s Manuscript Department and Monuchkom’s Research Library. They are the correspondence of the Buryat-Mongolian Scientific Committee leaders with Monuchcom scholars, datsan councils, khoshun executive committees and lamas on the issues of xylographing Buddhist treaties and supplementing library funds stored in the archive of the Center for Oriental manuscripts and xylographies of IMBT SB RAS.

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YOSHIZAKI, Kazumi. "The Newar Buddhist Manuscripts Copied by Pandit Ratna Bahadur Vajracarya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 472–68. http://dx.doi.org/10.4259/ibk.56.1_472.

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Despeux, Catherine. "Chinese Medicinal Excrement." Asian Medicine 12, no. 1-2 (February 21, 2017): 139–69. http://dx.doi.org/10.1163/15734218-12341390.

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AbstractThe use of medicinal excrement, of which there is some evidence under the Han, increased significantly in the Tang Dynasty. Many recipes, recorded in the Dunhuang manuscripts and in scholarly literature, are based on animal excrement. First, we want to show that this increase is due to the influence of foreign medicines, mainly Āyurvedic medicine and, second, that Buddhism played a key role in this development. By comparing Indian medical sources, Chinese manuscripts from Dunhuang (which was a privileged site for the transfer of knowledge), Chinese texts of scholarly literature, and Buddhist sources, the role of Buddhism in spreading the use of medical excrement can be observed. Buddhism first exerted an ethical influence through the idea of compassion for beings suffering from illness, which then led to the search for first-aid remedies that were cheap and easy to procure, especially in the natural environment, such as the feces of domestic animals. The notion was then conveyed that, beyond the tension between pure and filthy, no remedy is vile and every substance can be a remedy, an idea that can be traced back to Āyurvedic medicine and that is embedded in the story of the model Indian physician, Jīvaka. Finally, the circulation and distribution of animal fecal recipes (here we have taken the example of cow dung) follows the passage of Buddhism from India to China as does the dissemination of such remedies. Thus, we show that Buddhism was a catalyst and a vector for the transmission and transfer of knowledge on medicinal excrement.

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v. Hinüber, O. "Some Buddhist Donors and Their Families." Indo-Iranian Journal 61, no. 4 (December 10, 2018): 353–68. http://dx.doi.org/10.1163/15728536-06104003.

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AbstractFrom the very beginning the Buddhist order was dependent on donations, which were attractive for laypeople because of the merit thus accumulated. Therefore, names of donors were carefully documented in both, inscriptions, and, as soon as manuscripts are extant, also in colophons. Sometimes joint donations were made by families, whose members are named, under lucky circumstances even with an indication of their mutual relation such as parents, brothers, sisters etc. as participating in the merit made. This allows occasionally glimpses of the composition of average families and estimating their approximate seize in the ancient Indian cultural area. Hardly anything is known otherwise about this facet of Indian social history.

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Bazarov, A. A. "Section «Lam-rim» of tibetan literature collection "Choira". Oriental manuscripts and xylographs center IMBTS SB RAS." Bibliosphere, no. 3 (September 30, 2019): 71–77. http://dx.doi.org/10.20913/1815-3186-2019-3-71-77.

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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.

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Allon, Mark. "Formation of Canons in the Early Indian Nik?yas or Schools in the Light of the New G?ndh?r? Manuscript Finds." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 225–44. http://dx.doi.org/10.1558/bsrv.36761.

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The new G?ndh?r? manuscript finds from Afghanistan and Pakistan, which date from approximately the first century BCE to the third or fourth century CE, are the earliest manuscript witnesses to the literature of the Indian Buddhist nik?yas or schools. They preserve texts whose parallels are found in the various Tripi?akas, or what remains of them, preserved in other languages and belonging to various nik?yas, including sections of ?gamas such as the Ekottarik?gama and Vana-sa?yutta of the Sa?yutta-nik?ya/Sa?yukt?gama and anthologies of such s?tras, besides many texts that are not generally classed as "canonical", such as commentaries. These very early collections of texts raise questions concerning canon-formation, such as whether the Gandh?ran communities that produced these manuscripts had fixed ?gama collections and closed canons or whether this material witnesses a stage in which collections and canons were still relatively fluid and open, and whether these manuscripts, which span several centuries, witness a shift towards fixity. This paper addresses these issues and re-examines our understanding of the formation of the canons of the early Indian nik?yas in light of the new G?ndh?r? manuscript finds.

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G., E., and Cecil Bendall. "Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge." Journal of the American Oriental Society 114, no. 1 (January 1994): 141. http://dx.doi.org/10.2307/605008.

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YOSHIZAKI, Kazumi. "The Newari Buddhist Manuscripts copied by Ratnamuni Vajracarya in Lhasa, Tibet." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 414–09. http://dx.doi.org/10.4259/ibk.54.414.

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TANAKA, Kimiaki. "Some Buddhist Tantric Manuscripts Identified during a Stay at Oxford University." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 2 (1995): 1008–4. http://dx.doi.org/10.4259/ibk.43.1008.

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Strauch, Ingo. "The evolution of the Buddhistrakṣāgenre in the light of new evidence from Gandhāra: The *Manasvi-nāgarāja-sūtrafrom the Bajaur Collection of Kharoṣṭhī Manuscripts." Bulletin of the School of Oriental and African Studies 77, no. 1 (February 2014): 63–84. http://dx.doi.org/10.1017/s0041977x14000044.

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AbstractThis article examines the *Manasvi-nāgarāja-sūtra,a unique text in therakṣāgenre of Buddhist literature dating to the early centuries of the common era. In addition to exploring special features of the vocabulary and meaning of this text, the article places the *Manasvi-nāgarāja-sūtrain the wider context of Buddhist textual and ritual practice in the first, second and third centuriesce.

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Chen, Wuyun, and Xiaohong Liang. "Prajñāpāramitā-sūtra, Vol. II." Bulletin of Chinese Linguistics 3, no. 1 (January 24, 2008): 45–78. http://dx.doi.org/10.1163/2405478x-90000047.

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The handwritten manuscript entitled “Sound Glosses on Dabanruojing 大般若經音義 (Prajñāpāramitā-sūtra, Vol. II),” one of the collections of Ishiyama Temple 石山寺 in Otsu City, Shiga Prefecture, is generally regarded as having been made sometime from the last phase of the Nara 奈良 period (710-784) to the beginning of the Heian 平安 period (794-1185). On account of its copying and dissemination contemporary to that period, the manuscript has value equal to the Dunhuang 敦煌 manuscripts. The present paper cross-references the Ishiyama Temple manuscript to the one with the same title housed in Raigōin 來迎院 in Kyoto. After having selected the 35 characters in popular use that are mutually related, it presents a comparative study of them as found in the relevant portions of the Sound Glosses of Xuanying (玄應音義) and the Sound Gloss of Huilin (慧琳音義) in an attempt to clarify the origins of these popular Chinese characters. Such work no doubt has equal significance in the following scholarly area: the ex-ploration of how the characters were used in the period in question, particularly making inference on the actual use of the characters in these old handwritten manuscripts of the Prajñāpāramitā-sūtra, the study of the language of the Buddhist scriptures, and the development of a research field of the popular Chinese characters.

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이영진. "The Increasing Importance of Indic Manuscripts in the field of Buddhist Studies." Journal of Indian Philosophy ll, no. 42 (December 2014): 319–56. http://dx.doi.org/10.32761/kjip.2014..42.011.

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Pāsādika, Bhikkhu. "Braarvig, Jens (gen. ed.), Buddhist Manuscripts in the Schøyen Collection, Vol. III." Indo-Iranian Journal 52, no. 1 (2009): 84–88. http://dx.doi.org/10.1163/001972409x445870.

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Khur-yearn, Jotika. "Richness Of Buddhist Texts In Shan Manuscripts: Seven Shan Versions OfSatipahĀna Sutta." Contemporary Buddhism 10, no. 1 (May 2009): 85–90. http://dx.doi.org/10.1080/14639940902968954.

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Lammerts, Christian. "The Murray Manuscripts and Buddhist Dhammasattha Literature Transmitted in Chittagong and Arakan." Journal of Burma Studies 19, no. 2 (2015): 407–44. http://dx.doi.org/10.1353/jbs.2015.0009.

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Galambos, Imre. "Confucian education in a Buddhist environment: Medieval manuscripts and imprints of theMengqiu." Studies in Chinese Religions 1, no. 3 (August 20, 2015): 269–88. http://dx.doi.org/10.1080/23729988.2015.1073896.

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Berezkin, Rostislav. "Illustrations of the Mulian Story and the Tradition of Narrative Painting in China (Tenth–Fifteenth Centuries)." Religion and the Arts 20, no. 1-2 (2016): 5–28. http://dx.doi.org/10.1163/15685292-02001002.

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The story of Mulian rescuing his mother’s soul from hell was featured in numerous pictorial versions of different formats in China. They could take the form of multi-scene handscrolls, illustrations in manuscripts and editions, and separate scenes in devotional religious art objects such as murals and reliefs. The Mulian subject was of primary importance in the popularization of Buddhist ideas among different layers of society. The earliest extant pictorial versions of this story in China (tenth century) were related to Buddhist storytelling with the use of visual devices. Illustrations appeared in several written versions of the Mulian story that were circulated among different layers of society in China in the twelfth through fifteenth centuries. These illustrated versions showed different degrees of elaboration, spread among common folk and the imperial courts of the Yuan and Ming dynasties. In this article I explore the functions of the narrative illustrations of the Mulian story in various social contexts. These functions were quite varied in case of most art objects analyzed here: pictures in woodblock editions and manuscripts augmented the textual part and also made them appealing to the lay readers.

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Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.

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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.

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Formigatti, Camillo A. "Walking the Deckle Edge." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 101–40. http://dx.doi.org/10.1558/bsrv.31643.

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The article presents a preliminary survey of textual reuse in Nepalese collections of j?takas and avad?nas, focusing in particular on three works: the Avad?na?ataka, the Divy?vad?na, and the Dv?vi??atyavad?nakath?. The reassessment of the manuscript tradition of these three Sanskrit collections, based on Nepalese manuscripts and Tibetan translations, sheds more light on the role of scribes in the creation of these collections and of the Nepalese avad?nam?l? literature. In particular, the great role played in the 17th century by the Nepalese scribe and scholar Jayamuni in shaping the text of the Avad?na?ataka, the Divy?vad?na, and many other Buddhist narrative works is brought to light. The result of this preliminary survey shows that a study of this type of collections based on the available critical editions should be rethought in the light of the specific character of their manuscript and textual transmission in medieval and early modern Nepal.

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d’Hubert, Thibaut. "India beyond the Ganges: Defining Arakanese Buddhism in Persianate colonial Bengal." Indian Economic & Social History Review 56, no. 1 (January 2019): 1–31. http://dx.doi.org/10.1177/0019464618817371.

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In the late eighteenth century a Scotsman returned from Bengal with one of the largest private libraries of Persian texts collected in the Subcontinent. Among those manuscripts were several volumes of translations of Arakanese and Pali texts into Persian, as well as quasi ethnographic accounts on Buddhism as it was practiced in what is seen today as the frontier region between South and Southeast Asia. In this article I look at this archive and the historical moment that surrounds its making in the perspective of the development of Buddhist studies. This large corpus of texts happened to be a false start in the history of the study of Theravāda Buddhism, but it constitutes a unique source to learn about local forms of Buddhism on the eve of the fall of the Arakanese kingdom and the integration of its religious institutions within the Burmese sangha. While discussing a selection of texts from this vast corpus, I pay special attention to the culturally layered transmission of knowledge on Arakanese Buddhism via the work of Bengali munshīs (i.e., Persian secretary). I argue that this layered transmission caused the almost immediate obsolescence of this corpus as a source of information in the early colonial context. However, for the cultural historian, those Persian texts contrast with the then emerging institutionalised orientalist discourses and offer a new vantage point for the study of Arakanese Buddhism.

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V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.

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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.

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Lundysheva, Olga V. "A fragment of a Tocharian B text concerning the conversion of Uruvilvā-Kāśyapa." Written Monuments of the Orient 6, no. 1 (August 25, 2020): 56–70. http://dx.doi.org/10.17816/wmo34966.

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This article is a full edition of two fragments of a Tocharian B manuscripts kept in thePetrovsky sub-collection of the Serindian Collection of the IOM RAS with a text of Buddhist content related to the conversion of Uruvilvā-Kāśyapa. The article provides the full transliteration and transcription of the text, as well as the provisional translation. Assumptions are made regarding the Sanskrit and Tocharian B literature parallels.

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Tarobin, Muhammad. "Bāb Sakrah al-Maut: Doktrin “Sakratulmaut” dalam Tradisi Islam di Nusantara dan Pengaruh Penghayatan-penghayatan Spiritual Najm al-Dīn al-Kubrá." Jumantara: Jurnal Manuskrip Nusantara 12, no. 1 (June 1, 2021): 69. http://dx.doi.org/10.37014/jumantara.v12i1.1159.

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Bāb Sakrah al-Maut (BSM) is a manuscript which so far has copies in various places, including: Aceh, Jakarta, Cirebon (West Java), and Sragen (Central Java). The manuscript is also written in various languages: Arabic, Javanese-Cirebon, and Malay. A study of this text is important to show that the sakratulmaut discourse which developed in the Islamic tradition on the Archipelago is an alternative discourse to the doctrine of "kalěpasan" which developed in the Śiwa-Buddhist and Islamic Javanese traditions. This study aims to: first, make a comparison to the study of Ahmad Wahyu Sudrajad who called this manuscript as a single manuscript, entitled Sakaratul Maut and written by Sheikh Imam Tabri bin Muhammad Khassan Besari in the middle of the XIX century. Second, making comparisons with the Serat Dewaruci and Fawā'iḥ al-Jamāl wa Fawātiḥ al-Jalāl texts. This was done to examine the characteristics of the sakratulmaut discourse in the BSM text and to test the opinion of Martin van Bruinessen who said that Syarif Hidayatullah had a connection with the Kubrawiah sufi order. Based on the philological and intertextual approaches, this study finds that: first, five BSM manuscripts have been found so far and it is strongly suspected that Syekh Imam Tabri was only a BSM manuscript copyist from existing manuscripts. Second, the comparison between the BSM text, the Serat Dewaruci and Fawā'iḥ al-Jamāl wa Fawātiḥ al-Jalāl text shows that the sakratulmaut discourse in the BSM text is dominated by the similarities with the occult views of Najm al-Dīn al-Kubrá. This led to the assumption that the BSM text was composed by figures in the circles of Syarif Hidayatullah (d. 1568 AD) and Syams al-Dīn al-Sumaṭrā'ī (d. 1630 AD).

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Peyrot, Michaël. "The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road." Bulletin of the School of Oriental and African Studies 79, no. 2 (April 6, 2016): 305–27. http://dx.doi.org/10.1017/s0041977x16000057.

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AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.

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Rinchinov, Oleg. "MODERN TRENDS OF MULTIDISCIPLINARY STUDY OF THE BUDDHIST LITERARY HERITAGE." Culture of Central Asia: written sources 13 (December 16, 2020): 143–53. http://dx.doi.org/10.30792/2304-1838-2020-13-143-153.

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The article analyzes modern trends in the exploration of Buddhist literary heritage, which have been formed within the framework of codicology, a multidisciplinary field aimed at studying the material embodiment of a book and related historical, cultural, geographical and other contexts. Codicological data obtained in the course of mass processing of large collections of written monuments make it possible to determine the main directions, peculiarities and intensity of cultural interaction in the vast space of Buddhist Asia and to obtain an objective view of the associated processes on the basis of quantitative indicators and assessments. The article outlines the ways of modernization of the approaches to the study of literary heritage, which are currently used at the Center of Oriental Manuscripts and Xylographs of the IMBT SB RAS, and the introduction of new research methods and tools.

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Vanchikova, Tsymzhit P., Yumzhana Zh Zhabon, Oyuna S. Rinchinova, Nomin D. Tsyrenova, and Subadi B. Dashieva. "The Manuscript of the Buryat Emchi-Lama D. Endonov from the Mongolian Collection of the COMX of the IMBTS, Siberian Branch of the RAN." Herald of an archivist, no. 4 (2020): 1255–66. http://dx.doi.org/10.28995/2073-0101-2020-4-1255-1266.

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The article reviews the handwritten manuscript of a prominent Buryat physician or emchi-lama Dondub Endonov (1870?1937?) stored in the Mongolian collection of the Center of Oriental Manuscripts, and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan Studies of the Siberian branch of the Russian Academy of Sciences, that is being introduced into scientific use for the first time. Tibetan medicine penetrated Russia in the 17?18th centuries alongside with Buddhism spreading among the Buryats, Kalmyks, and Tuvinians. Almost until 1930s, the health of these peoples depended entirely on medical activities of monk-healers (emchi-lamas). One of the brightest representatives of the Buryat emchi-lamas was Dondub Endonov (Dondub Endonovich Munkuev according to Soviet naming). His manuscript is titled “Notes of a Tibetan doctor Dondub Munkuev on treatment of various diseases with Tibetan medicinal drugs.” It consists of 49 sheets bound as a codex. The research team has conducted a thorough and detailed source analysis and made a translation of the manuscript, which was written in old Mongolian vertical script with numerous insertions in Tibetan and Buryat languages. It has been discovered that the manuscript was completed by Endonov on February 10, 1935. It is a summary of his personal medical experience. Endonov rigidly followed the structure of the “Tantra of Instructions” of rGyud bzhi and briefly described all diseases mentioned in chapters 1?41, 63?70, 72, and 74, supplementing them with his own remarks and practical observations from his own medical practice and assessing the quality of Tibetan prescriptions. This manuscript has not lost its scholarly and practical value and is of great interest to contemporary researchers, because its author explains some extremely complicated topics of the theory and practice of Tibetan medicine quite accessibly, concisely, and clearly. It is possible to say that Endonov’s manuscript is a reliable source for studying the history of Tibetan medicine in Russia and Buryatia and for integrating his knowledge into the practices of modern traditional medicine practitioners. An annotated translation of the manuscript in Russian is being prepared for publication.

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Journal articles on the topic 'Buddhist Manuscripts'

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