@article{ART002470558},
author={Cha, Sangyeob},
title={The Religious ritual manuals and Pelliot Tibetan 116},
journal={Philosophical Investigation},
issn={1598-7213},
year={2019},
volume={54},
pages={101-130},
doi={10.33156/philos.2019.54..004}
TY - JOUR
AU - Cha, Sangyeob
TI - The Religious ritual manuals and Pelliot Tibetan 116
JO - Philosophical Investigation
PY - 2019
VL - 54
IS - null
PB - Institute of philosophy in Chung-Ang Univ.
SP - 101
EP - 130
SN - 1598-7213
AB - This paper considers the characteristics of Pelliot Tibetan No. 1 (PT 1) and 116 (PT 116). PT 1 is the manual used in the ritual, composed of the prayer relating to the Bodhisattva, and Mantra, which was copied through the late 8th century into the first half of 9th century.
PT 116 is listed as a collection of the following literature: the vows of Samantabhadra, the Diamond Sūtra, Grub mtha', and the Collection of Chan masters’ teachings. This arrangement is not accidental, but written with religious ceremonies in mind.
First of all, the vows of Samantabhadra was used to mark the beginning of the ritual related to the practice of the Bodhisattva. Therefore, it suggests that PT 116 may have been closely linked to certain religious rituals. Secondly, the Diamond Sūtra was highly valued in Chinese Chan Buddhism because it explains transcendent wisdom (prajñā), while it was often emphasized to obtain secular interests through chanting this Sūtra. These two aspects of the Diamond Sūtra were possibly considered in PT 116. Thirdly, it is thought that the Grub mtha’ of PT 116 is affected by the lTa ba'i khyad par. Perhaps the introduction of the Chinese Chan thought into Tibet resulted from the reciting of the Grub mtha' in the religious ceremonies. Finally, the Chan masters' teaching collection lists the words of the precepts and the scriptures of ‘dharmatā’ (Dharma-nature, 法性) that are acquired by the nirvikalpajñāna (the wisdom of non-discrimination, 無分別智) that transcends the subject and the object. The terminology of Māhayoga in this text shows consideration for Indian Buddhism. The last paragraph also has a form of prayer, which corresponds to the end of the ritual. With these points, it is highly likely that PT 116 was used as a Buddhist ritual manual in a similar manner to PT 1.
KW - Mahāyoga;propagation of Chinese Chán Buddhism;the ritual manuals;the lTa ba'i khyad par;the Grub mtha';the vows of Samantabhadra;the Chan masters' teaching collection
DO - 10.33156/philos.2019.54..004
ER -
Cha, Sangyeob. (2019). The Religious ritual manuals and Pelliot Tibetan 116. Philosophical Investigation, 54, 101-130.
Cha, Sangyeob. 2019, "The Religious ritual manuals and Pelliot Tibetan 116", Philosophical Investigation, vol.54, pp.101-130. Available from: doi:10.33156/philos.2019.54..004
Cha, Sangyeob "The Religious ritual manuals and Pelliot Tibetan 116" Philosophical Investigation 54 pp.101-130 (2019) : 101.
Cha, Sangyeob. The Religious ritual manuals and Pelliot Tibetan 116. 2019; 54 101-130. Available from: doi:10.33156/philos.2019.54..004
Cha, Sangyeob. "The Religious ritual manuals and Pelliot Tibetan 116" Philosophical Investigation 54(2019) : 101-130.doi: 10.33156/philos.2019.54..004
Cha, Sangyeob. The Religious ritual manuals and Pelliot Tibetan 116. Philosophical Investigation, 54, 101-130. doi: 10.33156/philos.2019.54..004
Cha, Sangyeob. The Religious ritual manuals and Pelliot Tibetan 116. Philosophical Investigation. 2019; 54 101-130. doi: 10.33156/philos.2019.54..004
Cha, Sangyeob. The Religious ritual manuals and Pelliot Tibetan 116. 2019; 54 101-130. Available from: doi:10.33156/philos.2019.54..004
Cha, Sangyeob. "The Religious ritual manuals and Pelliot Tibetan 116" Philosophical Investigation 54(2019) : 101-130.doi: 10.33156/philos.2019.54..004
