Journal Asiatique 2010 - Vol. 298,2

In diesem Band sind folgende Artikel mit Bezug zu Südasien enthalten:

SHINOHARA, Koichi: The All-Gathering Maṇḍala Initiation Ceremony in Atikūṭa's Collected Dhāraṇī Scriptures
Reconstructing the Evolution of Esoteric Buddhist Ritual. - In: JA. - Vol. 298,2 (2010), S. 389-420 [Onlinezugriff].

Abstract: The paper offers a reading of the Collected Dhāraṇī Scriptures (T. 901, dated 654), a Chinese collection of Buddhist spells and the rituals in which they are used. The material is for the most part translated from Indic sources and the collection’s relatively early date and richness of its content make it a valuable source for reconstructing the evolution of esoteric Buddhist ritual in India. Much of the textual evidence for the earlier stages of the development is no longer preserved in any Indic language. On the basis of an examination of this work a broad hypothesis is proposed that traces the evolution of esoteric Buddhist rituals from a simple practice of recitation of spells, of the kind documented in Chinese collections that go back to the end of the fourth and beginning of the fifth century, to elaborate maṇḍala initiation ceremonies, including those that make extensive use of visualization practices in influential scriptures that were translated into Chinese in the first half of the eighth century.

RATIÉ, Isabelle: Le non-être, une preuve de l'existence du Soi? La notion d'abhāva dans la philosophie de la Pratyabhijñā. - In: JA. - 298,2 (2010), S. 421-493 [Onlinezugriff].

Abstract: Le présent article examine la manière dont deux philosophes śivaïtes non dualistes cachemiriens, Utpaladeva (actif vers 925-975) et Abhinavagupta (actif vers 975-1025), se sont approprié la théorie épistémologique du non-être (abhāva) élaborée par le grand logicien bouddhiste Dharmakīrti et son commentateur Dharmottara. Cet examen, qui s’appuie notamment sur la traduction complète de l’Īśvarapratyabhijñāvimarśinī d’Abhinavagupta ad Īśvarapratyabhijñākārikā I, 7, 6-13, a pour but de montrer comment les philosophes de la Pratyabhijñā, tout en intégrant cet aspect de l’épistémologie bouddhique à une ontologie dynamique héritée des Écritures śivaïtes non dualistes, exploitent l’explication dharmakīrtienne de notre conscience du non-être pour réfuter la thèse, également défendue par Dharmakīrti, selon laquelle la conscience n’est qu’une série de cognitions instantanées.

DE LA VASSIÈRE, Étienne: De Bactres à Balkh, par le Nowbahār. - In: JA. - 298,2 (2010), S. 517-533 [Onlinezugriff].

Abstract: Un lapsus calami de Foucher a retardé l’exploitation d’un renseignement capital pour l’histoire de Bactres contenu dans le Livre des pays d’Ibn al-Faqīh: le texte dit explicitement que la communauté bouddhique contrôlait l’ensemble des terres de l’oasis de Bactres avant la conquête arabe. On s’explique ainsi mieux la discrétion politique de la ville sur la scène centre-asiatique au VIIe siècle. La nature exacte du titre de Barmak en est éclairée.

BECKWITH, Christopher I., WALTER, Michael L.: On the Meaning of Old Tibetan rje-blon during the Tibetan Empire Period. - In: JA. - 298,2 (2010), S. 535-548 [Onlinezugriff].

Abstract: Old Tibetan rje-blon has traditionally been interpreted as ‘the lord and his ministers’. This makes rje ‘subordinate ruler’ refer, irregularly, to the btsanpo ‘emperor’ in some Early Old Tibetan passages, and requires peculiar or ungrammatical interpretations. It is shown, based primarily on the Imperial inscriptions, that this interpretation is incorrect; rje-blon cannot include the Tibetan emperor in Early Old Tibetan texts, but refers strictly to ‘feudal lords and high ministers’.

HILL, Nathan W.: Personal Pronouns in Old Tibetan. - In: JA. - 298,2 (2010), S. 549-571 [Onlinezugriff].

Abstract: The pronominal systems of early forms of Tibetan remain virtually unexplored. Old Tibetan has three first person singular pronouns ṅa, bdag, and kho-bo, as well as three first person plural pronouns ṅed, bdag-cag, and ḥo-skol. The second person pronouns include two singulars khyod and khyo(n)-ḥdaḥ and a plural khyed. The current study uncovers three third person pronouns kho-na, mo-na, and khoṅ:-ta. Old Tibetan also has a reflexive pronoun raṅ. Through the examination of attested examples of each of these pronouns in Old Tibetan literature, this article attempts to distinguish the meanings among these diverse forms.