This article examines a poem in the Kaludayittherapadanavannana which expands on the poem attributed to Kaludayitthera in the Theragatha; the poem in the Kaludayittherapadanavannana did not make it into the final canon. The hypothesis of this paper is that the poem may be a popular Dravidian song adapted to Buddhist use and translated into Pali, and this is the primary reason it was excluded from the canon. This conclusion is based on several factors. 1) The author of the Pali poem was not well versed in the Pali language and made constant mistakes in translation. 2) Gratuitous repetition; the poem itself is not very good poetry, containing the kind of needless repetition one associates with a popular song. 3) 13.4% of the words in the poem are direct lifts from Dravidian words; this compares to only 3.9% of the words in the Theragatha poem itself, of which this poem is an extension. While this does not prove that the source was a Dravidian poem, it raises the probability quite significantly. In addition, this kind of literature—making lists of biota in the natural world for comparison, personification and poetic effect— is common in Dravidian Sangam literature. 4) The poem contains wrong or awkward phrases in Pali which can be better understood as Dravidian imports, and 5) an extensive and growing body of linguistic evidence shows that the adoption of Dravidian terminology into Buddhist thought and practice was not an uncommon occurrence. It has long been assumed that the Buddha spoke more than just Indic languages, and that his oral teachings in Dravidian or Munda languages were lost. Although this poem is probably not in itself a teaching of the Buddha, but a popular Dravidian song adapted for Buddhist purposes, its analysis is the first attempt to show that some Pali transmissions may be adaptations or translations of indigenous languages; the ramifications and conclusions of such a hypothesis, if proven, open up a whole new area of Buddhist studies, i.e., the transmission of the Buddha’s teachings through indigenous, non Indo-Aryan (non-IA) languages.
{"title":"Dravidian poem translated into Pali? Apadana-atthakatha/Visuddhajanavilasini |(534 13-537 28, vv 12–48)","authors":"Bryan Levman","doi":"10.1558/bsrv.21195","DOIUrl":"https://doi.org/10.1558/bsrv.21195","url":null,"abstract":"This article examines a poem in the Kaludayittherapadanavannana which expands on the poem attributed to Kaludayitthera in the Theragatha; the poem in the Kaludayittherapadanavannana did not make it into the final canon. The hypothesis of this paper is that the poem may be a popular Dravidian song adapted to Buddhist use and translated into Pali, and this is the primary reason it was excluded from the canon. This conclusion is based on several factors. 1) The author of the Pali poem was not well versed in the Pali language and made constant mistakes in translation. 2) Gratuitous repetition; the poem itself is not very good poetry, containing the kind of needless repetition one associates with a popular song. 3) 13.4% of the words in the poem are direct lifts from Dravidian words; this compares to only 3.9% of the words in the Theragatha poem itself, of which this poem is an extension. While this does not prove that the source was a Dravidian poem, it raises the probability quite significantly. In addition, this kind of literature—making lists of biota in the natural world for comparison, personification and poetic effect— is common in Dravidian Sangam literature. 4) The poem contains wrong or awkward phrases in Pali which can be better understood as Dravidian imports, and 5) an extensive and growing body of linguistic evidence shows that the adoption of Dravidian terminology into Buddhist thought and practice was not an uncommon occurrence. It has long been assumed that the Buddha spoke more than just Indic languages, and that his oral teachings in Dravidian or Munda languages were lost. Although this poem is probably not in itself a teaching of the Buddha, but a popular Dravidian song adapted for Buddhist purposes, its analysis is the first attempt to show that some Pali transmissions may be adaptations or translations of indigenous languages; the ramifications and conclusions of such a hypothesis, if proven, open up a whole new area of Buddhist studies, i.e., the transmission of the Buddha’s teachings through indigenous, non Indo-Aryan (non-IA) languages.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42005710","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Women in British Buddhism: Commitment, Connection, Community, by Caroline Starkey. Routledge, 2020. 222pp., Hb. £120, ISBN-13: 9781138087460; Ebook £33.29, ISBN 13: 9781315110455.
The Maharatnakuta is a collection of Buddhist texts, the bulk of which belong to the early Mahayana tradition. Its extant versions are included in the Chinese Tripitaka as well as the Tibetan and Mongolian Kanjurs. The collection has been studied to a certain extent with the use of the Chinese and Tibetan sources but almost nothing is known of its Mongolian-language versions. The article aims to provide a preliminary study of the Ratnakuta in the Mongolian manuscript Kanjur compiled in 1628–1629. It examines the structural traits of the collection, the data of the colophons and some textual elements preserved from the Tibetan original/s. The analysis reveals that, possibly, the major part of the Ratnakuta or the whole collection was translated into Mongolian en bloc in 1628–1629. The collection lacks eight sutras and places the final forty-ninth work between texts thirty-five and thirty-six. A number of textual elements preserved from the Tibetan source/s point to the proximity and possible relation of the Mongolian Ratnakuta to the Them spangs ma and Western Tibetan Kanjurs.
{"title":"Analysis of the Ratnakuta in the Mongolian Manuscript Kanjur","authors":"Kirill Alekseev","doi":"10.1558/bsrv.21193","DOIUrl":"https://doi.org/10.1558/bsrv.21193","url":null,"abstract":"The Maharatnakuta is a collection of Buddhist texts, the bulk of which belong to the early Mahayana tradition. Its extant versions are included in the Chinese Tripitaka as well as the Tibetan and Mongolian Kanjurs. The collection has been studied to a certain extent with the use of the Chinese and Tibetan sources but almost nothing is known of its Mongolian-language versions. The article aims to provide a preliminary study of the Ratnakuta in the Mongolian manuscript Kanjur compiled in 1628–1629. It examines the structural traits of the collection, the data of the colophons and some textual elements preserved from the Tibetan original/s. The analysis reveals that, possibly, the major part of the Ratnakuta or the whole collection was translated into Mongolian en bloc in 1628–1629. The collection lacks eight sutras and places the final forty-ninth work between texts thirty-five and thirty-six. A number of textual elements preserved from the Tibetan source/s point to the proximity and possible relation of the Mongolian Ratnakuta to the Them spangs ma and Western Tibetan Kanjurs.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47348111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In her 2010 study of the Shi zhu duan jie jing T309, Jan Nattier found that several passages in T309 were copied from earlier Chinese Buddhist texts. She thus proposed that T309 is not a translation from an Indian text, but a “forgery” by Zhu Fonian. Extending Nattier’s analysis with the help of TACL, a tool for computational textual analysis, we conducted a more thorough analysis of Zhu Fonian’s four Mahayana texts, namely, T309, the Pusa chu tai jing T384, the Zhongyin jin T385, and the Pusa yingluo jing T656, and found in T309 and T656 additional content deriving from earlier Chinese texts. On the basis of this analysis of these features of the texts, we propose that all four were likely compiled by Zhu Fonian himself.
{"title":"Computer-assisted Analysis of Zhu Fonian’s Original Mahayana Sutras","authors":"Lin Qian, Michael Radich","doi":"10.1558/bsrv.21194","DOIUrl":"https://doi.org/10.1558/bsrv.21194","url":null,"abstract":"In her 2010 study of the Shi zhu duan jie jing T309, Jan Nattier found that several passages in T309 were copied from earlier Chinese Buddhist texts. She thus proposed that T309 is not a translation from an Indian text, but a “forgery” by Zhu Fonian. Extending Nattier’s analysis with the help of TACL, a tool for computational textual analysis, we conducted a more thorough analysis of Zhu Fonian’s four Mahayana texts, namely, T309, the Pusa chu tai jing T384, the Zhongyin jin T385, and the Pusa yingluo jing T656, and found in T309 and T656 additional content deriving from earlier Chinese texts. On the basis of this analysis of these features of the texts, we propose that all four were likely compiled by Zhu Fonian himself.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48815504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Zhipan’s Account of the History of Buddhism in China vol.1: Fozu tongji, juan 34-38: From the Times of the Buddha to the Nanbeichao Era, by Thomas Jülch. Brill. 2019. X + 316pp. €116/$140. ISBN: 978-90-04-39620-3.
{"title":"Zhipan’s Account of the History of Buddhism in China vol.1: Fozu tongji, juan 34-38: From the Times of the Buddha to the Nanbeichao Era, by Thomas Jülch.","authors":"Albert Welter","doi":"10.1558/bsrv.21198","DOIUrl":"https://doi.org/10.1558/bsrv.21198","url":null,"abstract":"Zhipan’s Account of the History of Buddhism in China vol.1: Fozu tongji, juan 34-38: From the Times of the Buddha to the Nanbeichao Era, by Thomas Jülch. Brill. 2019. X + 316pp. €116/$140. ISBN: 978-90-04-39620-3.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47463236","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article investigates three distinct lineages of the transmission of the ancient Theravada meditation, boran kammatthan (Thai, Khmer; Pali, purana kammatthana), in Siam from the late Ayutthaya to the Thonburi and Rattanakosin periods, as well as the survival of two of them as living practices. It traces the Ayutthaya lineage of the Supreme Patriarch Suk Kaitheun (1733–1822) back from Wat Ratchasittharam (Thonburi) in the present to Wat Pa Kaew (Ayutthaya) in the sixteenth century. It also looks at the transmission of boran kammatthan from Wat Choengtha and other temples in Ayutthaya via Wat Hongrattanaram (Thonburi) to Wat Intharam (Thonburi) by King Taksin (r.1767–1782) and the Supreme Patriarchs of Thonburi under his support in the eighteenth century. It finally looks at the continuing transmission at Wat Pradusongtham (Ayutthaya) from the 1750s to the present. Key meditation teachers, covered in this article, include the Supreme Patriarchs of Thonburi and early Bangkok periods, as well as King Taksin. Overall, by documenting more than one transmission from a historical point of view, I argue in this article that there could be various meditation lineages that transmitted diverse practices within the broad framework of boran kammatthan.
本文研究了古代小乘禅修的三种不同传承，宝兰噶玛坦(泰语、高棉语;巴利语(purana kammatthana)，在暹罗从大城府晚期到吞武里和Rattanakosin时期，以及其中两个作为生活实践的生存。它追溯了大城府的宗师Suk Kaitheun(1733-1822)的血统，从现在的Ratchasittharam(吞武里)到16世纪的Wat Pa Kaew(大城府)。它还研究了十八世纪，在他信国王(1767 - 1782年)和他支持下的吞武里的最高族长们的支持下，宝兰噶玛丹从吴清达寺和大城府的其他寺庙，经由吞武里(Thonburi)到吞武里(Wat Intharam)的传播。最后，它着眼于从18世纪50年代到现在，在大城府的持续传播。在这篇文章中，主要的冥想老师包括吞武里和早期曼谷时期的最高族长，以及他信国王。总的来说，通过从历史的角度记录不止一种传承，我在这篇文章中认为，可能有各种各样的冥想传承，在博兰业力的广泛框架内传播了各种各样的实践。
{"title":"Boran Kammatthan (Ancient Theravada) Meditation Transmissions in Siam from late Ayutthaya to Rattanakosin periods","authors":"Phibul Choompolpaisal","doi":"10.1558/bsrv.21196","DOIUrl":"https://doi.org/10.1558/bsrv.21196","url":null,"abstract":"This article investigates three distinct lineages of the transmission of the ancient Theravada meditation, boran kammatthan (Thai, Khmer; Pali, purana kammatthana), in Siam from the late Ayutthaya to the Thonburi and Rattanakosin periods, as well as the survival of two of them as living practices. It traces the Ayutthaya lineage of the Supreme Patriarch Suk Kaitheun (1733–1822) back from Wat Ratchasittharam (Thonburi) in the present to Wat Pa Kaew (Ayutthaya) in the sixteenth century. It also looks at the transmission of boran kammatthan from Wat Choengtha and other temples in Ayutthaya via Wat Hongrattanaram (Thonburi) to Wat Intharam (Thonburi) by King Taksin (r.1767–1782) and the Supreme Patriarchs of Thonburi under his support in the eighteenth century. It finally looks at the continuing transmission at Wat Pradusongtham (Ayutthaya) from the 1750s to the present. Key meditation teachers, covered in this article, include the Supreme Patriarchs of Thonburi and early Bangkok periods, as well as King Taksin. Overall, by documenting more than one transmission from a historical point of view, I argue in this article that there could be various meditation lineages that transmitted diverse practices within the broad framework of boran kammatthan.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44342896","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Buddhist Philosophy of Consciousness: Tradition and Dialogue, edited by Mark Siderits, Ching Keng and John Spackman. Brill, 2021. 356pp., €135/$162. Hb ISBN-13: 9789004440890; e-PDF ISBN-13: 9789004440913.
{"title":"Buddhist Philosophy of Consciousness: Tradition and Dialogue, edited by Mark Siderits, Ching Keng and John Spackman.","authors":"Rafal K. Stepien","doi":"10.1558/bsrv.21199","DOIUrl":"https://doi.org/10.1558/bsrv.21199","url":null,"abstract":"Buddhist Philosophy of Consciousness: Tradition and Dialogue, edited by Mark Siderits, Ching Keng and John Spackman. Brill, 2021. 356pp., €135/$162. Hb ISBN-13: 9789004440890; e-PDF ISBN-13: 9789004440913.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47506160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article critically re-examines the “received wisdom” on Buddhism— its history, traditional lore, monastic institutions, and ritual practices— acknowledging the fact of violence within Buddhism while striving for a nuanced understanding by looking at the life of Kumārajīva (ca. 344–413). A legendary figure in Sino-Japanese Buddhism, Kumārajīva has long been lauded as a wondrous exemplar of the Dharma at work, making accounts of his life valuable resources for understanding Buddhism in medieval China, including the place of violence. My intention is not to condemn Buddhism as a “violent religion” but to encourage us to consider just how pervasive and complex the role of “violence” seems to be within Buddhism (both in the past and in the present), and critically trace out some of its implications.
{"title":"Dharma and its Discontents: The Case of Kumārajīva","authors":"John M. Thompson","doi":"10.1558/BSRV.43213","DOIUrl":"https://doi.org/10.1558/BSRV.43213","url":null,"abstract":"This article critically re-examines the “received wisdom” on Buddhism— its history, traditional lore, monastic institutions, and ritual practices— acknowledging the fact of violence within Buddhism while striving for a nuanced understanding by looking at the life of Kumārajīva (ca. 344–413). A legendary figure in Sino-Japanese Buddhism, Kumārajīva has long been lauded as a wondrous exemplar of the Dharma at work, making accounts of his life valuable resources for understanding Buddhism in medieval China, including the place of violence. My intention is not to condemn Buddhism as a “violent religion” but to encourage us to consider just how pervasive and complex the role of “violence” seems to be within Buddhism (both in the past and in the present), and critically trace out some of its implications.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42257676","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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