The history of Erdeni-dzu, the first stationary Buddhist monastery in Mongolia, founded in 1585—1586, is considered, and attention is paid to its current state. The relevance of the study is due to insufficient knowledge of the history of individual monasteries that played an important role in the spread of Buddhism, which include Erdeni-dzu, which was a model for other Mongolian monasteries and had a cultural significance in the ethnic history of the people. The novelty of the study is seen in the conclusion that the first monks — Tibetan lamas, who belonged to the Sakyapa school, contributed to the Mongolian lamas in the study and development of the fullness and integrity of the Buddhist theological tradition. They supported the creation of the actual Mongolian monastic community — the sangha, which, until the closure, the Erdeni-dzu monastery was one of the religious, cultural and economic centers of Khalkha-Mongolia. It is reported that in the 30s of the XX century the monastery was closed, in 1944 it was taken under state protection, in 1947 it was transformed into a museum. According to field data obtained by the authors in 2022, it is one of the most actively visited tourist centers and continues to be one of the main factors in the preservation of the cultural heritage of the Mongolian people.
Introduction. The introduction of new sources characterizing traditions of Buryat chronicle writing into scientific circulation remains an urgent task of Mongolian studies. Dozens of works and their various copies and editions are still there to be explored. The article precedes a further study and translation of a voluminous historical chronicle of the Aga and Khori Buryats. Goals. The study attempts a brief overview of the chronicle’s contents and approaches some peculiarities traced in its text. Materials and methods. The analysis of Rabzhi Sanzhiev’s writing involves a wide range of Buryat historical works — both chronicles and archival documents. The historical comparative and chronological methods prove instrumental in systematizing the data contained, while tools of textual and source studies have made it possible to delineate the author’s text proper. Results. The work identifies an extensive range of sources and the chronicle’s structure according to which R. Sanzhiev’s narrative be conventionally divided into a number of large sections, namely: Shirab-Nimbu Khobituev’s chronicle; copies of official documents; historical works by T. Toboev, D. Zayaev, S. Vandanov, A. Ochirov; and the author’s text. Conclusions. R. Sanzhiev’s writing is a major work of the historical documentary genre. The author undertook painstaking efforts to meticulously clarify data included in Shirab-Nimbu Khobituev’s chronicle and supplement certain facts and data, introduce additional findings from various sources. The continuation of Khobituev’s chronicle — despite the compiled facts are fragmented enough — acts as an independent composition. Archival documents on the history of Buryat self-governance and Buddhism, folklore texts, chronicles and legends included by the author into the narrative are of particular value.
Аннотация. Целью статьи является ввод в научный оборот намтара-биографии Агванг-Лобсан-Дамбижалцана, второго перерожденца известного проповедника буддизма Нейджи-тойна Далай Манджушри (1557-1653), сына ойратского князя Мэргэн-Тэбэнэ. Намтар издан в городе Улан-Хад в 2010 г. профессором Алтан-Оргилом. Материалы. В работе даны источниковедческий анализ и характеристика рукописи, написанной в 1756 г. учеником второго перерожденца Дана-Самударой, известным также под именами Уратский Номун-Далай, Уратский Дарма, Чойчжамцо. В результате критики текста биографии выявлены ее структура и содержание, установлено, что структурно она состоит из семи частей, каждая из которых завершается стихотворными кариками, кратко отражающими содержание соответствующей части. Завершается биография пространным колофоном. Результаты. В статье впервые на основе анализа содержания текста приводятся биографические сведения о жизни и деятельности хубилгана Нейджи-тойна, о его роли в истории становления буддизма во Внутренней Монголии, о его взаимоотношениях с маньчжурским двором, о политике цинских правителей в регионе Внутренней Азии. Выводы. Данные, изложенные в биографии, позволяют прийти к заключению о том, что в проникновении и развитии буддизма среди разных монгольских этнических групп, наряду со многими объективными социально-политическими факторами, большую роль сыграли и отдельные конкретные буддийские деятели, биография одного из которых рассмотрена в данной статье. Несмотря на недостаточность его личностных характеристик, максимальное приближение биографии рассматриваемого буддийского монаха к жизненноисторическим реалиям подтверждает значительность его деятельности, основной заслугой которого являлось продолжение традиций предшественника по внедрению буддийских практик на монгольском языке, способствовавших его развитию. Ключевые слова: намтар, второй перерожденец Нейджи-тойна, буддизм, Монголия, роль монгольских лам в геополитике XVIII в. Благодарность. Статья подготовлена в рамках государственного задания (проект XII.187.1.4. «Культурное наследие народов Трансбайкалья и сопредельных регионов Восточной Азии в системе духовных ценностей России», No АААА-А17-117021310267-5).
Introduction. The article describes a treatise titled The Roar of Euphonious Speech by renown 19th-century Buryat Buddhist cleric and educator Ven. Lubsan-Rinchen Nomtoev. The text examined is a xylograph printed at the Atsagat Datsan. Goals. The article aims at analyzing and introducing results of a preliminary insight into the mentioned historical and grammatical work, which is concise enough though valuable in terms of its informativeness and textual harmony. Materials and methods. So, the paper investigates a xylograph headed Degedü šasin erdeni ber mongɣol oron-i tügegülügsen uɣ-i üjegülügsen iraɣu kelen-ü kürkirel neretü orusibai and housed at the Center of Oriental Manuscripts and Xylographs (IMBT SB RAS, Mongolian Collection, file ID БМ-658). The source analysis proper is preceded by a brief historiographical introduction to studies that have dealt with the to be examined writing and some other treatises by L.-R. Nomtoev. Results. The work notes R. Nomtoev’s efforts were highly appreciated by A. Pozdneev, M. Bogdanov, B. Vladimirtsov, F. Kudryavtsev, P. Baldanzhapov, Ts.-A. Dugar-Nimaev, B. Bayartuev, Mongolian scholars T. Pagba, Ts. Damdinsüren, D. Tserensodnom, etc. The content analysis reveals the essay consists of two parts, namely: Part One describes the history of how Buddhist teaching was disseminated among Mongols and how Lama-donator relations were established, including the rise of the Gelugpa school to power; Mongolian-language Part Two discusses the history of Buddhism’s dissemination and the importance of delivering sermons in Mongolian. Conclusions. The study identifies Part One is the author’s revision of Chapter Four (‘How the [Holy] Teaching Was Spread in Mongolia’) of The Crystal Mirror of Philosophical Systems by Thuken Losang Chökyi Nyima (Mong. Tugan-Gegen Luvsanchojinima, 1737–1802). The work determines main sources of the writing and emphasizes the latter is a historical and philological composition covering the history of Mongolian Buddhism and Mongolian script.
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