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This is the first attempt at a description of the grammar and lexicon of Buddhist Hybrid Sanskrit. Most North Indian Buddhist texts are composed in it. It is based primarily on an old Middle Indic vernacular not otherwise identifiable. But there seems reason to believe that it contains features that were borrowed from other Middle Indic dialects. In other words, even its Middle Indic aspects are dialectically somewhat mixed. Most strikingly, however, BHS was also extensively influenced by Sanskrit from the very beginning of the tradition as it has been transmitted to us, and increasingly as time went on. Many (especially later) products of this tradition have often, though misleadingly, been called simply 'Sanskrit', without qualification. In principle, the author has excluded from the grammar and dictionary all forms which are standard Sanskrit, and all words which are used in standard Sanskrit with the same meanings.
ABOUT THE BOOK:The present work is designed not only to help the general reader to grasp the grammatical structure of the Tibetan language in his endeavour to study the general literature of Tibet but also the Buddhist scholar who is particularly inte
Using a commentary on the influential text, the Mañjuśrī-nāmasaṃgīti, ‘The Chanting of the Names of Mañjuśrī’, this book deals with Buddhist tantric meditation practice and its doctrinal context in early-medieval India. The commentary was written by the 8th-9th century Indian tantric scholar Vilāsavajra, and the book contains a translation of the first five chapters. The translation is extensively annotated, and accompanied by introductions as well as a critical edition of the Sanskrit text based on eight Sanskrit manuscripts and two blockprint editions of the commentary’s Tibetan translation. The commentary interprets its root text within an elaborate framework of tantric visualisation and meditation that is based on an expanded form of the Buddhist Yoga Tantra mandala, the Vajradhātu-maṇḍala. At its heart is the figure of Mañjuśrī, no longer the familiar bodhisattva of wisdom, but now the embodiment of the awakened non-dual gnosis that underlies all Buddhas as well their activity in the cosmos. The book contributes to our understanding of the history of Indian tantric Buddhism in a period of significant change and innovation. With its extensively annotated translation and lengthy introductions the book is designed to appeal not only to professional scholars and research students but also to contemporary Buddhists.
Although many Buddhist studies scholars spend a great deal of their time involved in acts of translation, to date not much has been published that examines the key questions, problems, and difficulties faced by translators of South Asian Buddhist texts and epigraphs. Translating Buddhism seeks to address this omission. The essays collected here represent a burgeoning attempt to begin to shape the subfield of translation studies within Buddhist studies, whereby scholars actively challenge primary routine decisions and basic assumptions. Exploring questions including how interpretive translators can be and how cultural and social norms affect translations, the book draws on the broad experiences of its contributors—all of whom are translators themselves—who bring different themes to the table. Each chapter can be used either independently or as part of the whole to engender reflections on the process of translation.
By providing an annotated translation of, and applying the methods of literary criticism to, a first-century account of the life of the saint Purna, this study introduces the reader to the richness and complexity of an essential Buddhist genre.
Covering all aspects of Hinduism, this encyclopedia includes more ethnographic and contemporary material in contrast to the exclusively textual and historical approach of earlier works.
The present work is the english rendering of La formation de la Langue Marathe - a well-known work by Jules Bloch. The original French version was the first systematic undertaking to coordinate data on Marathi languages,- tracing its evolution and development through various stages - from sanskrit Prakrit and Apabhramsa. Jules Bloch was expert in Dravidian languages, specially Tamil and had studied Indo-Aryan languages. He was therefore competant to undertake the study of Marathi language and place it in its whole environment. It is not surprising that the results of his studies stand unchallenged even half a century after the publication of his work.
This book studies the diverse array of species of memory in Buddhism. Contributors focus on a particular school, group of texts, terms, or practices and identify a considerable range of types of mnemonic faculties in Buddhism. Included are discussions of Buddhist teaching, meditation, visualization, prayer, commemoration of the Buddha, dha?rani practice, the use of mnemonic lists to condense lengthy scriptures, and the purported recollection of infinite previous lives that immediately preceded Sakyamuni's attainment of Buddhahood. Even enlightened awareness itself is said by some Buddhist schools to consist in a "mnemic engagement" with reality as such. The authors explore Buddhist views on mundane acts of memory such as recognizing, reminding, memorizing, and storing data as well as special types of memory that are cultivated in religious practice.One of the most striking discoveries is that perception is intimately related to certain types of memory. Several essays investigate if, and if so, how, meditative mindfulness and recollection of the past--both of which can be designated by the term smrti--are connected within the Buddhist tradition. The question of whether recollection of the past can be explained without violating the foundational Buddhist notions of radical impermanence and no-self is addressed by several of the contributing scholars. Among the primary sources for the studies in this volume are the northern and southern Abhidharma literature, the Ma?tka?s, Pa?li and Maha?ya?na su?tras, works of the Buddhist logicians, Yoga?ca?ra materials, the Tibetan Great Perfection (Rdzogschen) tradition, and Indian and Tibetan commentarial works. Affinities of Buddhist views on memory with those found in Western phenomenology, semiology, psychology, and history of religions are considered as well.
Challenged by the teaching of Vatican II about the "seeds of the Word" in non-Christian religions, this book investigates the sacred character of the Saddharmapuṇḍarika Sūtra and its relation to the fundamental theological category of scriptural inspiration. In applying the methods of modern exegesis, the Sūtra in its ingenious composition is disclosed as a religious drama about the inspirational experience of the Buddha. The draft of a theology of inspiration along the guide lines of the Dogmatic Constitution Dei Verbum of Vatican II elaborates a 'christology of the Word' as its core, which allows an extension of inspiration in analogical manner to non-Biblical scriptures. The contrast of Christ, the "Word incarnate", and Buddha, the "Inspired One", offers a new contribution to an inter- religious dialogue.