The Debate of a Paṇḍita Dog with a Monk: Critique of Buddhist Monastics in üg Genre Works of Agvaanhaidav
Abstract
:1. Introduction: The üg Genre and Its Studies
Yesterday, when I was making some noise under the trunk of a home of a reincarnated lama with intention of stealing some food from him, the lama found me out. Alas, where is his compassion for not killing an animal? Suspecting [me] of stealing a food from him, the lama, with a frowning forehead, hurriedly stood up while throwing his rosary on the ground and putting an end of reading a sūtra. He chased after me while holding a thick club and saying: “I will kill you, you bad dog (muu nohoi)”. As I was escaping from the lama, heading toward the north,11 I thought that it is truly laughable that a lama revered among the common people as a manifestation of a Buddha, free from the desire and attachment, is in fact the one chasing after me, the poor, unfortunate ground squirrel. Your round, yellow rosary is thrown into the muddy earth. The sūtra you read with contemplation is wasted away with a thought of beating a little ground squirrel. It is indeed that a true nature of his compassion toward sentient beings is chasing after them with a thick, threatening club.
2. The Life of Agvaanhaidav and His Works of the üg Genre
All buddhas and bodhisattvas of the ten directions always have a concern for all sentient beings, including us—a goat, a sheep and an ox, as their much beloved sons….
The Buddha is called the Omniscient One, because only the Buddha directly perceives every fruition of virtuous and unvirtuous actions....(ibid., p. 132)
Well, you monk should kill us now. As a result [of your killing], we will kill you in the course of the next five hundred years at least. Nevertheless, we cannot generate bad desires (Tib: smon lam log pa) [for killing you in the future], no one can obstruct the nature of karmic fruition....(ibid., p. 143)
The Enlightened One, the Victorious One said: “When someone inflicts harm on sentient beings, that is the worst harm to me. When someone pleases sentient beings, that is the best offering to me”.(ibid., p. 151)
Those people who think that it is not a wrong to take a life in accord with time and place as well as those the learned ones see that there would be no importance in this work because it is written by that bad person (Agvaanhaidav), please do not see this composition at all.
Otherwise, those who concern about what is the virtue, what is the non-virtue, by what actions beings fall into the lower realm, by what actions beings liberated from the lower realm, please see this work with investigative and fair minds while taking sūtras and śāstras as the witness.
There are profound mantras for the purification of the evil deed of killing you (animals). Thus, I will get you slaughtered and consume the meat while purifying my non-virtuous deed by reciting the profound mantras, names of the buddhas, and prayers. This will also be beneficial to you.
Without loving-kindness and compassion, nothing can be accomplished in Mahāyāna practice, not to even mention a tantric practice (ibid., p. 136)… If there is such an extensive and effective method by which one can purify one’s unwholesome deeds while stuffing the belly with meat, and at the same time deliver slaughtered animals to a higher realm and liberation by performing some recitations of mantras here and there, why did Buddha did not know about that method? If the Buddha had known it, he surely would have taught this easy method (ibid., p. 138)… It is appropriate for monks to recite a dedication prayer after performing virtuous deeds. But it is absolutely inappropriate to recite a dedication prayer after committing a great, sinful act of causing animals to get killed. Moreover, it is also inauspicious. If such things are heard by the learned ones in other places, they would despise you and laugh at you.(ibid., p. 138)
The fully ordained monk, wearing a water-flask (chab ril)38 and reciting the refugee prayer and the maṇi mantra39 with his rosary, came near the animals that are to be slaughtered in order to examine their fatness, while animals were lamenting and shedding tears with the utmost fear at losing their dearest lives.
Everyday they (gelong monks) earnestly pray that “all sentient beings be happy and endowed with the cause of happiness, and that all sentient beings be free from suffering and the cause of suffering” while closing their eyes and folding their hands.(ibid., p. 127)
Hundreds and thousands of monks assembled in the assembly hall, and at the same time, hundreds of animals were brought outside [of the assembly hall] to be slaughtered for the monks’ midday meal.
The voices of monks reciting the scriptures inside [the assembly hall] compete with the groaning sounds of suffering animals being killed outside [the assembly hall]. These competing sounds reach the ears of the buddhas, bodhisattvas, Dharma protectors, and [other] protectors.
[The area] surrounding the assembly hall where monks have gathered looks like a great cemetery in India or like a battlefield, covered with the blood, filth, and cud, with the bones of animals killed are scattered all around, while the flocks of various flesh-eating birds chatter and chitter.(ibid., p. 141)
I do not have any thought of exposing your faults publicly other than writing under the witness of stainless teachings of the Buddha. Please do whatever pleases you, either think over [what I said] or just rebuke me. Dharma protectors know that I did not compose this [work] with the intention of slandering you with exaggeration.(ibid., p. 156)
Although one does not accumulate an actual karma of killing when one did not take the life [of animals] by himself or had it done by others, he will incur the unthinkable karmic debt due to consuming the flesh [of a slaughtered animal]. Thus, do not be haughty as if you did not do anything wrong, claiming, “I eat meat that was sold in a market. Make your best effort to engage in a purificatory method for mishandling the faith offerings (Tib: dkor sbyong pa’i thabs)40 taught by the Buddha.
Although it is taught in Mahāyāna scriptures, such as the Hastikakṣya Sūtra, Mahāmegha Sūtra, Laṅkāvatāra Sūtra, and Aṅgulimālīya Sūtra that one should completely abstain from eating meat, the scriptures of the Vehicle of the Hearers (Skt: śrāvakayāna) allow the eating of a meet that is with three purities (Tib: rnam gsum dag pa’i sha)41 [for the occasions of curing illness and other purposes]…Thus, you fools who say that there is no difference between killing and non-killing after someone eats meat, sit quietly–it is better for both you and others (Tib: kha btsum ste bsdad na rang gzhan la phan no).
If one could attain enlightenment by relying on alcohol and a woman
Without engaging in learning, reflection, and meditation,
The Enlightened Ones who manifested various ascetic practices45 to beings
Are certainly the manifestation of Māra.46
If it is the sign of an adept who disregard
The teachings of the Buddha, karma, the abandonment and acceptance,(Tib: spang blang)
What is a harm in saying that yakṣas (Tib: gnod sbyin), demons, tigers, leopards, and bears are the adepts?(ibid., p. 565)
[You are] the highest of the highest in the consumption of alcohol and in [indulging with] a woman and
The lowest of the lowest when you are inflicted with sorrow and decline,
Incomparable to a pig when you utter words and the meaning of the teachings
Unmatched with a snake when speaking harsh words and idle gossip.(ibid., p. 566)47
Agvaanhaidav further warns the misbehaving monks of the consequences of their misconduct:
Once such conduct of yours is heard by Yamarāja(the Lord of Death)
Your life-force will become deprived,
If you have a thought of cherishing your own life
Be careful about your conduct.(ibid., p. 568.)
The Wheel of Thunderbolt ends with Agvaanhaidav’s final remarks:
I do not wish to defeat you
Nor I am angry or jealous of you.
I solely wanted to help you.
However, it is up to you what you think.(ibid., p. 573)
My support is the teachings of the Buddha and scriptures.
My truthful witness is the Triple Gem,
My judge is Yamarāja of karma.
It is an easy [for you] to do anything to me, the weak one.(ibid., p. 573)48
For refuting or defending [what is true]
There is no need of the high status, wealth
The multitude of companions and a high reputation
Whoever has an intelligence, that is needed for [defending the truth].(ibid., p. 573)
Alas! My only father, the protector of sentient beings
Glorious and unequalled Buddha, the Victorious One,
Children [of the Buddha]—paṇḍitas, adepts, assembly of noble śrāvakas and pratyekabuddhas
Please listen to the words of me (Buddhism), your miserable relative!50
Is it appropriate for you to reside in a Pure Land
While abandoning me in the mire of the degenerate age
[Me] for whom you only cared very much,
Since the immeasurable eons?(ibid., folio 1a.)
Previously, I was the moon of gods and others,
Radiating the white light of happiness and bliss,
Dispelling the darkness of the world.
[Now, I am] swallowed by Rāhu of the degenerate age.(ibid., folio 1a, 2a.)
The majority become my enemy.
Only few of my beloved friends
Have made effort in helping me with exhaustion.
I sit in disappointment with tears filling my eyes.(ibid., folio 2a.)
Although there are many bald-headed [monks],
Claiming to support me while [calling themselves] my sons, grandsons, and great-grandsons,
They all pile up the ashes of misdeeds
On the top of my head.(ibid., folio 2a.)
Although there are many who dwell in caves,
Claiming to be recluse in the guard of me
They have been waiting for the fame and reputation
And at the end they disregard the faultless me.(ibid., folio 2b.)
Many who are regarded as high lamas
Build a religious building (Tib: gzhi rten) at the cost of the suffering of people
By piling up the dirt, stones, and bricks
Saying that my tradition is like this.(ibid., folio 2b.)
Not to mention the assembly of the foolish ones,
Majority of the famed scholars and gelongs
When [they are] asked to choose the world and me(Buddhist teachings)
With their trembling hands they chose the world over me. (ibid., folio 3b.)51
A seat of a scholar endowed with fine intelligence
Is occupied by the wealth of deceitful ones.(ibid., folio 4a.)
The wealthy fool is highly regarded
Over a good spiritual friend who teaches me.(ibid., folio 4b.)
The childish ones who want to learn about me(Buddhist teachings)
Slander and refute the teachers.(ibid., folio 4b, 5a.)
I was precious in the three worlds
When the Buddha and his children dwelt.
At this present time,
What is a more worthless possession than me, the helpless one?(ibid., 3 b.)
Looking in any direction,
There is no single cause to make me overjoy
Thus, it is better to leave this place
Without any delay for another place.(ibid., 5b.)
3. Conclusions
Funding
Conflicts of Interest
1 | For review of Mongolian literature, see (Gerasimovich 1965b; Mikhailov and Yatskovskaya 1969; Heissig 1972; Tserensodnom [1987] 2002; Luvsanvandan et al. 1989; Wickamsmith 2020). For Mongolian Buddhist literature see (Namjil 2018; Tserensodnom 1997; Wallace 2020). |
2 | The anthology is a collection of 100 Mongolian literatures starting with the Seventh Chapter of Mongolian Secret History (Mongolyn Nuuts Tovchoo) and ends with The Prayer for Meeting (Uchrahyn yurööl) composed by the poet Gelegbalsan (1846–1923). |
3 | The poems of Sandag which were published in the The Best Mongolian Literature: A Hundred Wisdoms are: Havryn hailaad ursaj baigaa tsasny helsen ni (What the Snow Melt in the Spring Said), Salhind hiissen hamhuulyn helsen ni (What the Tumbleweed Blown by the Wind Said), Botgonoos ni salgaj jind hölsölsön ingenii helsen üg (What the Camel-cow Separated from her Calf and Employed in a Caravan Said), Eheesee salsan botgony helsen ni (What the Camel-calf Separated from her Mother Said), Tejeesen nohoin helsen ni (What the Guard-dog Said), Avyn homrognd orson chonyn helsen ni (What the Wolf Encircled by the Hunt Said), Hajind orson zeeriin helsen ni (What the Antelope Caught in a Trap Said), Sain muu tüshmel bicheech naryg helsen ni (Words about Good and Bad Officials and Clerics). Charles Bawden (2003) translated all these poems of Sandag, expect What the Snow Melt in the Spring Said and Words about Good and Bad Officials and Clerics in his book Mongolian Traditional Literature. |
4 | With military support of the Soviet Union, Mongolia re-declared its independence in September of 1921. This event is celebrated in Mongolia as the People’s Revolution of 1921. Ten years ago, Mongolia declared its independence from Manchu Qing in 1911. However, under the Kyakhta Treaty of 1915 between Russia, Mongolia, and China, Mongolia became an autonomous state within Chinese suzerainty. Consequently, in 1919, Mongolia was forced to annul its autonomy. |
5 | |
6 | In respect to protection of Mongolian cultural heritage, the MPRP Politburo issued another two resolutions, the Resolution No. 44 on Revitalise Mongolian National Music and the Resolution No. 134 on Measurement for Developing National Handicrafts and Ornament Arts (Shinjleh Uhaany Akademiin Hel zohiolyn hüreelen 1967, pp. 141, 143). |
7 | In 2012, a conference “On studies of Erdene mergen bandida Agvaanishsambuu” was organised in Ulaanbaatar, Mongolia. See the conference proceedings in Bulgan et al. (2012). |
8 | The anthology was published in December of 1929. For detailed discussion of the Group of Revolutionary Writers, see (Wickamsmith 2020, pp. 127–64). |
9 | The anthology includes 36 works of 15 revolutionary writers. See the anthology (Galbayar 2013). |
10 | After the publicaiton of the anthology of 1929, Mongolian writers in the socialist period contiuned to write works in the üg genre. For example, The Words of Mongol Ger of Begzsüren, The Words of Beautiful Parrtot of Buyannemeh, The Words of Abandoned Camel of D.Darjaa, The Words of Chinese Worker of Damdinsüren, The Words of Construction Worker of Ch.Chimid, The Words of Telephone of D. Sodnomdorj, and The Words of Ref Flag of Ts.Gaitav. |
11 | By choosing the word of north, Navaannamjil implicitly refers to the Soviet Union, the “liberator” of the “oppressed classes”. |
12 | The government classified monks into three classes—the upper class, middle class, and lower class—with the policy of causing internal conflict among monastics and taking different set of actions towards them in accordance with the classification. The policy was termed as “besiege” (toiron büsleh). See the classification of the monks (Dashtseveg 1976, pp. 107–22). |
13 | The First Jebtsundamba Khutugtu Öndör Gegeen Zanabazar (1635–1723) is a direct descendant of Chinggis Khaan (1162–1227). His immediate previous incarnation is famed Tibetan historian Jonang Jebtsun Tāranātha (1575–1634). The Jebtsundamba Khutugtu lineage includes Indian mahāsiddha Kriṣṇacārin, Jamyang Choje (1379–1449), a disciple of Je Tsongkhapa (1357–1419). For English biography of the First Jebtsundamba Khutugtu, see (Bareja-Starzynska 2015). For the Jebtsundamba Khutugtus, see (Bawden 1961; Batsaihan 2016; Batsaihan and Lonjid 2019). |
14 | The mass persecution of monks started in 1937. During the mass political persecution of 1937–1939, 13,679 lamas were executed. The number of executed lamas makes up 67% of the total number of 25,146 executed victims (Erdenesaihan 2013, p. 152). |
15 | In 1924, Mongolia adopted its new Constitution. Under the Constitution, Mongolia abolished the constitutional monarchy and established the People’s Republic of Mongolia. The Constitution declared the separation of religion and state (Article 1.6) and disenfranchised the aristocracy and reincarnated lamas (Article 4.35.3). |
16 | For the Great Shabi, see (Atwood 2004, pp. 210–11; Tsedev 1964). |
17 | Despite the ban on searching the next reincarnation of the Eighth Jebtsundamba Khutugtu, Tibetan regent the Fifth Reting Khutugtu (1912–1947) recognised a Tibetan boy Sonam Tenzin Dargey as the Ninth Jebtsundamba Khutugtu in 1939. After the collapse of socialism in Mongolia, the Fourteenth Dalai Lama officially recognised the Ninth Jebtsundamba Khutugtu, Jamphel Namdrol Chokyi Gyeltsen (1932–2012), in 1991. The Ninth Jebtsundamba Khutugtu was enthroned as the Head of Mongolian Buddhism in 2011 at Gandantegchenling monastery, Mongolia. He passed away in 2012 in Mongolia. In 2016, during his visit in Mongolia, the Dalai Lama publicly announced that his reincarnation was born in Mongolia. See the Ninth Jebtsundamba Khutugtu (Batsaihan 2015; Beri Rigpey Dorje 2015; Lhagvademchig 2018a, pp. 123–222). |
18 | Je Tsongkhapa (1357–1419), the founder of the Geluk school, emphasized that monastic precepts and the compassion are the foundation of Buddhism and Mahāyāna Buddhism. He pointed out that prātimokṣa precepts are the root of Buddhism (Tib: bstan pa’i rtsa ba so sor thar pa); compassion is the foundation of Mahāyāna path (Tib: theg chen lam gyi rtsa ba snyin rje). (Tsongkhapa [1415] 2000, pp. 187, 200). |
19 | The title of the hagiography is Rigs dang dkyil ‘khor kun gyi khyab bdag dpal ldan bla ma dam pa rdo rje ‘chang ngag dbang blo bzang mkhas grub dpal bzang po’i rnam thar dad pa’i ‘khri shing. The hagiography was written by Agvaantüvden in 1840 at the request of gelong Agvaanshiirav (Ngawang Sherab) and Agvaanchimed (Ngawang Chimed), disciples of Agvaanhaidav. It has 13 sections narrating the life of Agvaanhaidav. |
20 | The modern day Altanbulag sum of Töv aimag (province). |
21 | Tibetan names of Mongolian persons are written in the way of Mongols pronounce Tibetan words. |
22 | In his Prayer for Root Gurus (Ran gi rtsa ba’i bla ma rnams kyi mtshan sgra gsal ba’i gsol ‘debs legs tshogs sgo ‘byed ma), Agvaanhaidav praised his father as the first root guru of him. |
23 | Later Agvaanhaidav said that the god-like person in Mongolian attire might had been a land-lord (Tib: gzhi bdag) of Bogd Khan mountain. |
24 | Agvaanhaidav became the Thirteenth Hamba Nomun Khan. The last Hamba Nomun Khan was the Twentieth Hamba Nomun Khan Puntsag (1847–1920). In 2018, the Committee of Heads of the Centre of Mongolian Buddhists (Mongolyn Burhan Shashintany Töviin Tergüün Lam naryn Zövlöl) gave the title of Hamba Nomun Khan to Dembereliin Choijamts, the abbot of Gandantegchenling monastery, the head of the Centre of Mongolian Buddhists, at its annual meeting which was convened in Suhbaatar aimag (province). In 2021, three years after the meeting, Haltmaagiin Battulga, the former President of Mongolia, approved the decision of the Committee of the Heads of the Centre of Mongolian Buddhists before the end of his presidential term. For the list of Hamba Nomun Khans, see (Hatanbaatar 2018, pp. 270–78). |
25 | The number of monks in Ih Hüree in 1914 was 13,754 (Pürevjav 1961, p. 123). |
26 | For Erdene Shanzodba, see (Atwood 2004, p. 497; Sonomdagva 1961, pp. 100–6). |
27 | The title is Gsang sngags rgyud sde bzhi’i sdom tshig dran pa gsal byed tshig gi me long. |
28 | Hujirt hot spring is located in Övörhangai aimag (province), 390 kms away from Ih Hüree. |
29 | Despite his instruction on not searching his next incarnation, later, Agvaanishsambuu (1847–1896) was recognized as his reincarnation. |
30 | The title of the work is Btsun pa dang ra lug glang gsum ‘bel gtam byas pa’i tshul du bris pa’i yi ge btsun pa ‘ga’ zhig gi gung tshigs kyi de nyid gsal pa’i me long bzhugs so. |
31 | The title of the work is Paṇḍita spu ring tshe ring ‘phel zhes bya ba’i rtsod yig bzhugs so. For English translation, see (Lhagvademchig 2018b, pp. 46–52). |
32 | The title of the work is Rgyal bstan rin po ches rgyal ba sras bcas la phul ba’i springs yig. |
33 | |
34 | Danzan Ravjaa (1803–1856) and Agvaanishsambuu (1847–1896) were also portrayed in a positive light during the socialist period because of their commoner (ard) background and their strong critique of monastics in their works. |
35 | It is apparent that Charles Bawden translated the Damdinsüren’s Mongolian version into English. When we examine Bawden’s translation against the original Tibetan text, we find that the same passages that were deleted by Damdinsüren are also omitted in Bawden’s translation. Bawden also followed the mistakes occurring in Damdinsüren’s Mongolian translation. For example, he translated Tibetan a ha (“oh” or “alas”) as “elder brother” following the Mongolian mistranslation of ah ta (elder brother). There are some mistranslations in Bawden’s translation. For example, Bawden literally translated Mongolian hoichiin ür as the “descendants”. The original meaning in Tibetan is a “consequence of next life” (Tib: phyi ma’i ‘bras bu), which is translated in Mongolian as hoichiin ür. |
36 | In Tibetan, bstan pa’i chom rkun (the thief of teachings),‘jig rten gyi phan bde’i gshed ma (the murderer of happiness and well-being of the world), chos kyi tshul bshig par byed pa’i phung ‘dre (the demon who destroys the tradition of Dharma). |
37 | Kye rdor mkhan po ngag dbang mkhas grub. 1972–1974. spu ring tshe ring ʼphel gyi rtsod yig. In gSung ʼbum ngag dbang mkhas grub. Vol Kha. pp. 561. Leh: S.w. Tashigangpa. http://purl.bdrc.io/resource/MW16912_545FB5 (accessed on 11 November 2021). [BDRC bdr:MW16912_545FB5] |
38 | Chab ril is worn by a fully ordained monk in his belt to indicate he is the gelong monk. In Mongolian, it is called as chavir. |
39 | The refugee prayer (Tib: skyabs ‘gro) is the prayer for the Triple Gem—the Buddha, Dharma, and Saṅgha—for verifying one as a Buddhist. Maṇi mantra is the six-syllable mantra of Avalokiteśvara, the bodhisattva of compassion. |
40 | In practice, for example, in Gandantegchenling monastery, monks recite a prayer called dkor sbyong after having a meat-meal. In other monasteries, monks recite the following prayers such as The Prayer to White Tārā, The Confession for Misdeeds (Tib: ltung bshags), The Prayer to Maitreya and recitation of maṇi mantra of Avalokiteśvara. Nowadays, some Mongolian monks advocate not using a meat offering for the worship of ovoo and mountain as well as not having a meat-meal inside the monastery. One such monastery is Sangiin dalai monastery in Dundgovi aimag (province). According to an archival document, in 1924, Erdene Zuu monastery decided not to serve a meat-meal for the assembly of monks (Mongol Ulsyn Ündesnii Töv Arhiv 1924. MAN-yn barimtyn töv, H-4, D-1, HN-293, 153–155). |
41 | The concept of a “meat that is with three types of purity” (Tib: rnam gsum dag pa’i sha) appears also in Jīvaka Sutta. The Buddha allowed to eat meat in three conditions: “I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and suspected [that the living being has been slaughtered for the bhikkhu]. I say that meat may be eaten in these three instances.” (Bodhi and Ñāṇamoli 1995, p. 474). |
42 | As previously quoted, in the Dialogue, Agvaanhaidav emphasized that “without loving-kindness and compassion, nothing can be accomplished in Mahāyāna practice, not to even mention a tantric practice”. |
43 | Martin Willson’s transaltion in the Prayer for Flourishing of Je Tsongkhapa’s Teachings (FPMT 1999). |
44 | The title of the work is Blun po ‘dres ‘khyer phye mar ‘thag pa’i gnam lcags ‘khor lo zhes pa le tshan gnyis bzhugs so. |
45 | With the consideration of the context of the stanza, the author translated Tibetan printing of bka’ spyad (teachings and conduct) as dka’ spyad (asceticism, ascetic practice). |
46 | Kye rdor mkhan po ngag dbang mkhas grub. 1972–1974. blun po ‘dres ‘khyer phye mar ‘thag pa’i gnam lcags ‘khor lo zhes pa le tshan gnyis bzhugs so. In gSung ʼbum ngag dbang mkhas grub. Vol Kha. pp. 565. Leh: S.w. Tashigangpa. http://purl.bdrc.io/resource/MW16912_632943 (accessed on 11 November 2021) [BDRC bdr:MW16912_632943]. In Tibetan, thos bsam bsgom pa gang yang ma byas par/chang dang bud med bsten pas ‘tshang rgya na/‘gro la bka’ (dka’) spyad sna tshogs ston pa yi/sangs rgyas de dag bdud kyi sprul par nges/ |
47 | In Tibetan, chang dang bud med bsten tshe mtho las mtho/mya ngan rgud pas mnar tshe phal las phal/gsung rab tshig don smra tshe phag las phag/tshig rtsub ngag ‘khyal smra tshe sbrul las sbrul/ |
48 | In Tibetan, rgyab rten rang du bka’ dang bstan bcos yod/gzu dang dpang du dkon mchog gsum po yod/gshan ‘byed pa po las kyi gshin rje yod/nyam chung bdag ‘dres ji ltar gyur yang sla/ |
49 | The total number of reincarnated lamas in Khalkh Mongolia, South Mongolia (Inner Mongolia), and Khokhonor area was 243 (Dashbadrah 2004, p. 31). Pozdneyev ([1887] 1978, pp. 328–31) listed 44 reincarnated lamas of Khalkh Mongolia. See reincarnated lamas of Mongolia (Dashbadrah 2004). |
50 | rGyal bstan rin po ches rgyal ba sras bcas la phul baʼi springs yig. In sMan paʼi rgyal poʼi lho sgo ʼgegs sel nor buʼi bang mdzod sogs. Folio 1a. http://purl.bdrc.io/resource/MW1NLM1599_8E381E (accessed on 15 November 2021). [BDRC bdr:MW1NLM1599_8E381E] |
51 | In Tibetan, mi blun po’i tshogs kyang phar gzhog de/mkhas btsun gyi grags can phal che bas/‘jig rten dang nga gnyis gdam dgos tshe/gcig shos la lag pa ‘dar zhing ‘jus/ |
52 | In Tibetan, rang nyid bya rog dkar por sgrub te ‘dzam gling pa rnams dang ‘gras ‘dod pa ma yin gyi/skal mnyam ‘ga’ zhig la’ang phan pa’i skab srid dam snyam pa yin pas khyed rnams kyi thugs la phog tshe bzod pa’i phan yon dran par zhu zhu// |
53 | The mode of combined studies of sūtra and tantra is characteristic feature of Geluk sholarship. Geluk school is often defined as the religion that united both sūtra and tantra (Tib: mdo sngags zun ‘brel gyi bstan pa). |
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Jadamba, L. The Debate of a Paṇḍita Dog with a Monk: Critique of Buddhist Monastics in üg Genre Works of Agvaanhaidav. Religions 2021, 12, 1104. https://doi.org/10.3390/rel12121104
Jadamba L. The Debate of a Paṇḍita Dog with a Monk: Critique of Buddhist Monastics in üg Genre Works of Agvaanhaidav. Religions. 2021; 12(12):1104. https://doi.org/10.3390/rel12121104
Chicago/Turabian StyleJadamba, Lhagvademchig. 2021. "The Debate of a Paṇḍita Dog with a Monk: Critique of Buddhist Monastics in üg Genre Works of Agvaanhaidav" Religions 12, no. 12: 1104. https://doi.org/10.3390/rel12121104