In this paper the authors edit two Old Uigur fragments that recently became accessible from Dunhuang. Both are parts of the unknown commentary on the Yuanjue jing of which already some other remnants were edited.
In this paper the authors edit two Old Uigur fragments that have recently become accessible from Dunhuang. The first is part of a poem on the famous story of King Bimbasāra and his wife Vaidehī that was popular in Pure Land Buddhism. The second is a kind of a commentary that uses Chinese phrases in original Chinese script.
One passage of the Sutra Manifestation of the Tathagata is studied in this article. The central question of this passage is whether the Tathagata has mental activity like ordinary people. The exegetes of medieval China recognised the ambiguity of Indian Buddhist tradition on this topic. These monks attempted to harmonise the different views under the rubric of perfect teaching, i.e. the Huayan teaching. This article includes a translation of Chengguan's commentary on this passage, as it is not only the most elaborate explanation of the text, but also a good example of how Chinese commentaries interpreted scriptural sources.
This commentary addresses a recent article on the characterization of muscle dysmorphia as an addiction. The commentary examines the larger issue of the possible relationship of compulsions to addictions. It also questions whether understanding the heterogeneity within disorders may be a useful tactic to develop more targeted treatment approaches.
The commentary to the Yuanjue jing in Old Uigur, which was published by Kudara (1992) and Zhang - Zieme (2012), includes unique teachings and quotations ascribed to the Great Master SYLW, whose name apparently derives from a Chinese honorific title for eminent Buddhist monks, which has remained unidentified so far. This paper examines the nature of this commentary by tracing the Great Master SYLW in Chinese Buddhist texts.
The fragment we are publishing here is preserved in the Chinese Academy of Cultural Heritage (the former China Institute of Cultural Relics). It is the 53rd leaf of an Uigur manuscript that contains the beginning of an unknown commentary to the Yuanjue jing. Other leaves of the same manuscript of the Hedin Collection in Stockholm were studied by K. Kudara in 1992.
A new translation of
was recently published with an extensive commentary.
The translator and the commentator are not the same person, therefore they can
have different views on the meaning of the text. The paper discusses some
passages from the translation, especially highlighting the method of quoting
after certain words the original Greek word in parentheses. This method calls
attention to the original identity of different words. The method, however was
not applied consistently. The same Greek word in some places appears in
parentheses after its Hungarian version; in other places it does not. There are
too many misprints in the book, but the commentary helps the reader, since it
sometimes refers to better versions of the translation than the actually
printed ones. The commentary must have been written to a previous version of
the translation, which did not yet contain the misprints. After the discussion
of some problematic passages of the commentary the last part of the paper
contains some remarks on the section headings the commentator supplied. They
can help orient the reader, but they are not distinguished from the body of the
text clearly enough. On the other hand, a section heading determines a reading
strategy for the following passage, and a reader can hardly avoid this