By Vesna A. Wallace
Buddhism in Mongolian historical past, tradition, and Society explores the original components of Mongolian Buddhism whereas difficult its stereotyped snapshot as a trifling reproduction of Tibetan Buddhism. Vesna A. Wallace brings jointly an interdisciplinary staff of top students to discover the interplay among the Mongolian indigenous tradition and Buddhism, the positive factors that Buddhism bought via its variation to the Mongolian cultural sphere, and the methods Mongols have developed their Buddhist id. The members discover the ways in which Buddhism retained specified Mongolian good points via Qing and Mongol aid, and convey to mild the ways that Mongolian Buddhists observed Buddhism as inseparable from "Mongolness." They convey that by means of being enormously supported through Mongol and Qing empires, suppressed by way of the communist governments, and experiencing revitalization facilitated via democratization and the demanding situations posed by way of modernity, Buddhism underwent a sequence of changes whereas keeping distinct Mongolian features.
The ebook covers historic occasions, social and political stipulations, and influential personages in Mongolian Buddhism from the 16th century to the current, and addresses the inventive and literary expressions of Mongolian Buddhism and diverse Mongolian Buddhist practices and beliefs.
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Smelled] an unendurably severe and foul odor. Some fainted, and some grew hysterical, and some awoke and came to themselves, and as they looked, there arose upwards a white column with the smoke of the maṇḍala, and on top of it, there was a Son of Heaven in the shape of Vajrasattva. And when everyone who was there saw how he went they marveled and they acquired an excessively firm faith. 17 As noted above, Sagang Sechen clearly changed the story quite markedly from the earlier Jewel Translucent Sūtra.
And as noted in this Armenian chronicle, a ritual sacrifice of horses is also well attested in sources from this early period. ” See Dawson, The Mongol Mission, 12–13. This practice of providing the deceased with a horse continues among the Daur Mongols today; see Humphrey and Onon, 1996, 194–195. 19. Queen Molan is not mentioned in either of the Altan tobči chronicles, nor is she found in the detailed genealogical records of the contemporary Chinese sources. Indeed, the question of whether Altan Khan even had a second wife is difficult to answer.
45. Although there have been numerous attempts to represent the Buddha as a proto-feminist, the bulk of the material discounts this modern interpretation. See, for example, Slingerland, 1991; Watson, 1996; Faure, 2003; and Gutschow, 2004. 46. The Pāli version is translated in Cowell, 1973, 89–91. For studies on its role in Sri Lanka, Nepal, and Japan see Holt, 1991, 46–53; Lewis, 2000, 49–97; and Moerman, 2009. 47. Birge, 1995, 114–115. 48. , 115. 49. , 115. 50. Sazykin, 1979, 327–329. 2 The Western Mongolian Clear Script and the Making of a Buddhist State Richard Taupier i introduction It is possible that the mid-seventeenth-century (1648) creation of the Western Mongolian Clear Script (todo bičig)1 is one of the most important yet least heralded events in the history of Buddhist Inner Asia.