,

BULLETIN OF TIBETOLOqy

1982

NEW SERIES

SIKKIM RESEARCH INSTITUTE OF TIBETOLOGY &

OTHER BUDDHIST STUDIES GANGTOK : INDIA

No. 2

The Bulletin of Tibetorogy seeks to serve the specialist as well as the general reader with interest in this field of study. The picture portrays Tibetology's massive building in the typical Himalayan Architectural Style.

Editors:

Dr. A. C. Banerjee Director

Shri J. K. Rechung Deputy Director

Shri B. Ghosh Librarian

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j

BULLETIN OF TIBETOLOqy

1982

SIKKIM RESEARCH INSTITUTE OF TIBETOLOGY &

OTHER BUDDHIST STUDIES, GANGTOK, INDIA

No.2

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Printed at Impression, Mahatma Gandhi Marg, Gangtok and published by the Director, Sikkim Research Institute of Tibetology and Other Buddhist Studies, Gangtok - 737 101.

CONTRIBUTORS IN THIS ISSUE

1. Dr. A. C. Banerjee, M.A., LL.B., PhD., FAS., F.RA S. (Lon don) Director, Sikkim Research Institute of Tibetology & Other Buddhist Studies

2. Mrs. Manikuntala De, M. A. A senior Research Scholar.

3. Miss Nita Nirash, M. A The State Institute of Education, Government of Sikkim, Gangtok, Member of Institute of Historical Studies, Calcutta.

4. Venerable Khenpo Lhodo Zangpo, Lama scholar, SRITOBS, Gangtok.

Views expressed in the Bulletin of Tibetology are those of the contri­butors and not of the Sikkim Research Institute of Tibetology. An article represents the Private individual views of the author and does not reflect those of any office or Institution with which the author may be associated. The editors are the publisher of the article (s); copyright of an article belongs to the author, unless otherwise indicated.

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, PREFACE

Since the inception of the Bulletin of Tibetology, more than a decade and a half year back, it has been carrying on its eventful existence as one of the leading Journals on Tibetology and Buddhism. It covers a wide range of subjects dealing with Tibetology, Central Asian, and Indological Studies. Learned papers from the pens of distinguished writers on a variety of subjects have been featuring in the pages of this Journal.

Its popularity has gained prominence so much so that enquiries and demand for the Journal have been constantly pouring in. It has now a fair circulation in India and abroad.

The Journal which was formerly published thrice a year is now being published as a quarterly journal as per direction of His Excellency Shrj Homi J. H. Taleyarkhan, the Governor of Sikkim, President, SRITOBS. who has been taking keen interest in the overall activities of the Institute.

This is the second issue of the quarterly Journal ( April-June, 1982 ) which is now being presented to our members, subscribers and the like.

Four learned papers apart, it contains 8A account (If the functions and activities of SRITOBS and a list of books published so far.

Director, Sikkim Research Institute of Tibetology,

& Other Buddhist Studies, Gangtok.

Dr. Anukul Chandra Banerjee

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CONTENTS

1. The Vaibhasika School of Buddhist Thought Dr. Anukul Chandra Banarjee 1

2. Buddhist Ceremonies and Rituals of Burma Mrs. Manikuntala De 6

3. The Lepchas of Sikkim Miss Nita Nirash 18

4. A Commentary on the Oharmadharmatavibhanga Ven. Khenpo Lhodo Zangpo 1-39

5. Functions and Activities of SRITOBS i-xv

6. Publication of SRITOBS xvi-xxi

The Vaibhasika School of Buddhist Thought

Prof. Anukul Chandra Banerjee

In the sixth century B. C •. writing was hardly used when Buddhism originated. Recitation and memorization were the means for the preservation of -records. Such practice had been in vogue in India since ;the earliest Vedic period. Gautama Buddha's speeches, sayings, discourses and conversations were accordingly handed down orally through succession of teachers (acariyaparampara).

Serious attention • was not given for the proper preservation of his actual words, not. to speak of theirinterpFetations. The Mahaparini­

Verification of Buddha's words in four ways..

bbana . Suttanta1 records that Buddha anticipated that his sayings might be misrepresented and so he advised his disciples, to verify his words in four ways

(cattaro mahapaaesa).

His prophecy came true after his Mahaparinibbana (passing away). About a hundred years· after his Mahaparinibbana dissension arose among the monks in regard to .the actual words of the G reat Master

and their interpretations which ultimatelv . led to the Origin of different· schools of Buddhis.t origin of different sects in Buddhism, all claiming to thought

have preserved . his original ,teachings.. And within a few hundred years ,of his Mahaparinibbana eighteen or. more sects came into existence. They took up the cause of Buddhism with -great zeal and tried to popularise it in the various territories in and outside India.

The first dissension was created by the monks of VesaU through the breac:h of the rules of :discillline.·astaid downin.the Vinayapitaka.

1. Oighanikaya, Vol. /I (Na/anda Devnagri tid.) pp. 96-98.

First dissension in the Sangha

The CUllavagga and the Ceylonese chronicles record that the Second Buddhist Council was held at Vesali just a century after the passing away of Buddha to

examine the validity of the ten practices (dasa vatthuni)l indulged in by the Vajjian monks

The works of Vasumitra, Bhavya and Vinitadeva preserved in nbetan and Chinese translations furnish us with a quite different account.

Differences on five issues

According to them the Council is said to have been convened because of the differences of opinions among the monks in regard to the five dogmas2

propounded by Mahadeva who was 'a man of great learning and wisdom',

Traditions differ in regard to the cause of the session of the Second Council aut al\ the accounts record unanimously that a schism

occured about a hundred years after the Mahapari-Second Buddhist nibbana of Buddha due to the efforts of a few Council

monks for the relaxation of the rigid rules of conduct current at the time which the orthodox monks were not ready to allow, The orthodox views prevailed and the monks opposed to them were expelled from the Sangha. They were not, however, disappointed.

1. They are: (i) Singilonakappa-the practice of carrying salt in a horn. i. e .• storing articles of food: (if) Dvangulakappa-the practice of taking meals when the shadow is two finr;,ers broad. i e., taking meals after midday: (iii) Gamantarakappa the practice of going to an adjacent viJlage and taking meals there the same day for the second time,(iv) Avasakappa-the observance of the uposarha ceremonies in various places in the same parish (sima) : (v) Anuma" tikappa-doing a deed and obtaining its sanction afterwards: (vi) Acinnaka­ppa-the customery practices as precedent: (vii) AmathitBkappa-drlnking of butter· milk after meals; (viii) Jalogimpatum-drinking of toddy: (ix) Adasakam nisidanam -use of a rug without a fringe and (X) Jataruparajatam­acceptance of gold and silver.

2. Theyare:-i) An Afhat may commit a sin under unconscious temptation.

Ii) One may be an Arhat and not know it. iii) An Arhat may have doubts on matters of doctrine, iv) One cannot attain Arhatship without the aid of a teacher and v) 'The noble ways' may begin by shout, that is, one meditating seriously

on religion may make such an exclamation as 'How sad /' How sad r and by so doing attain progress towards perfection-the path is attaitJed by an exclamation of astonishment.

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•

They gained strength gradually and convened another Council shortly in which ten thousand monks participated. It was. indeed, a great Council I In the history of Buddhism it is known as Mahasangiti (Great Council). The monks who joined the Council here later on called the Mahasanghikas, while the orthodox monks were distingui­shed as the Theravadins. Thus occured the first schism which divided the early Buddhist Sangha into two primitive schools-the Theravada and the Mahasanghika.

We are told that this schism was followed by a series of schisms, and in course of time, several sub-sects branched off from these two

Sub-sects of Theravada and Mahasanghika

sects. The Theravada was split up into twelve sub­sects and the Mahasanghika into six. But these different sects could not maintain their individual

existences for long. Most of them either disappeared or merged with other sects shortly after their origin; only four schools survived.

The four schools that could outlive and expand their own field of influence were the Vaibhasikat Sautrantika, Madhyamika and Yogacara.

Survival of four sChools

These four schools only are referred to in the Hindu and Jaina philosophical works. In his Sarvadarsana­samgraha Madhavacarya has discussed briefly the

views of these four schools.

It should be mentioned here that the Vaibhasikas are identified with the Sarvastivadins1 . In the words of Yamakami Sogen, "In later

times, the so-called Vaibhasikas came to be identified Vaibhasika with the Sarvastivadins, and the two names became school

mutually inter.changeable, although, properly speaking, the Sarvastivadins originally formed a section of the Vaibhasikas"2 . They became more popular since the days of Kaniska and became predominant in Kashmir and Gandhara.

1. Encyclopaedia of Religion and Ethics, XI, p. 198. 2. SY!Ullms afBuddhist Thought, p. 102.

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let us now,discuss the views of the. Vaibhasika school with which we are concerned here.

The Vaibhasika is so cal.led on account of its dependence on Vibhasa. (commentary) which signifies a detailed explanation in accordance with the text as, deJivered by the Master Himself. It came into pro.,. minence in the third century after Buddha's Mahaparinibbana. It rejected the authority of the Sutras and admitted only the Abhidharma.

Vaibhasika-ita connotation

The seven Abhidharma treatises which formed the general foundation of its philosophy were Jnanapra­sthanasutra of Arya Katyayaniputra.Sangitiparyaya of· .

Mahakausthila. Prakaranapada of Sthavira Vasumitra, Vijnanakaya of Sthavira Devasarma. Dhatukaya of Purna. Dharmaskandha of Arya Sariputraand Prajnaptisastra of Arya Maudgalyayana1 • Of them Jnanaprasthanasutra is the principal. treatise, others are pad as or supplements. A huge commentary on the Jnanaprasthanasutra called the Abhidharmamahavibhasa or simply Vibhasa containing eight divisions (Khandhas) forty-three chapters ( Vaggas) was compiled by five hundred Arhats (beginning with the venerable Vasumitra), four hundred years after the Mahaparinirvana of Buddha. It is not available to us in original Sanskrit. But it is preserved in Chinese translation.

The Vaibhasika philosophy was based exclusively on this commentary (vibhasa) and hence was the name Vaibhasika. The Nyayanusara­

Vaibhasika Philosophy

sastra of Sanghabhadra was another learned work of this system of thought. Dharmatrata, Ghosaka and Buddhadeva were other prominent exponents of this

philosophy. The Vaibhasikas were realists. Their doctrines were in direct opposition to those of theSautrantikas who denied the existence of the past and future elements, but admitted the existence of the present only. They admitted the reality of both mind and external objects. They also held that external objects were directly known and

1. The seven Theravada Adhidhamma texts are : Dhammasangsn!, V,bhanga. Kathavatthu. Puggalapannatti. Dhatukatha •. Yamska and Patthantl,

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not inferred. Thus the~ held the theory of direct realism (ba1wapratyak. savada). tt further held that Nirvana is a perfect state of bliss, Like the Sarvastivadins it also befieved in the existence of seventy-five ~harmas which are broadly divided into impure (sasrava) and pure (anasrava). The impure dharmas are called samskrta (constituted) dharmas while pure dharmas are called asamskrta (unconstituted) dha,mas. Constituted dharmas could originate from hetus (causesp while: unconstitatedtiharmasare- ahetus (causeless). It also denied the existence of soul (atma) and pudgala (personality). Skandhas (constituted elements) and Mahabhutas (great eJements) could produce a being.

1. This reminds us of the fundamental doctrine of Buddhism: . Ya dhammll hetupplIbhllvll te88m hatum Tathagato aha,.

TUllm ca yo nirodho 8vamvadi Mahll$lfmano.

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I?uddh.isfc:erernpni'es and. Rituals of Burma

Mrs. Manikuntala De

In the earlv stag& of Buddhism. the rituals and ceremonies had neithel' a place of., importancs nor anyone of significance. In fact. early Buddhism was a congregation of persons who had renounced all

family ties. committed to se!frestraint andac'Cumula.,. :n~P~:;:n!~~fLt~al!l . tion of merit. forming. a.Brotherhood which was free

from traditional hiearchy priestly dominatiop .and reflected no single pattern of ceremonial observations. Alike other prevalent religion early Buddhism totally discarded the theory of any divine existence as well as rituals and practices which meant utt~ring of hymns and offering of sacrifices and yagnic oblations etc. 1

Purification of self if so factorise in moral standard in an individual's life was his principal concern, nowhere in his preaching did he put stress on ceremonial ritualism w h i c h formed a very common

Purification of self. the principal concern

characteristic of Hinduism. Even b e for e his Mahaparinibbana. Buddha being asked by his close disciple, Ananda to appoint his successor gave definite

instructions that after his death there would be no successor of him, it was rather his intention that his instructions would serve as guiding principles for his followers in future a

It is striking to note that during the religious councils which were held

Canonical texts containing ceremonies and rituals

after Buddha's Mahaparinibbana, his teachings were com p i led and had been given the shape of canonical texts which, suprisingly e n 0 ugh.

contained a number of popular ceremonies and rituals.

In this context it is relevant to make reference to the order of monks (Samgha) which was initially formed by Buddha himself with the help

1. Reference can be made in this. connection to Br:ahmana·dhammika suUs of Sutanipata. Khuddlka Nikaya where Buddfja discarded the imp'Jftance of Vedice religious rires';" '. t. . • .

2. Mahaparinibbana Suttanta of O.ighnikaYa.

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of his sixtty close discples. But side by side problems cropped up

No restriction for admission into Samgha

during the admission into the Sangha since no restriction had been imposed regarding the admission and no guideline of requirements for prospective

candidate was set. But unfortunately, the Samgha at that moment was not equipped with proper rules and regulations through which it could impose discipline over a heterogenous body of disciples.

To put an end to this crisis, Buddha himself set down numbers of certain norms which in the long run got identified with Buddhism

itself. Then in course of time those disciplinarian Buddha formulated methods formulated for keeping the integrity of the certain norq1s

Samgha ultimately got access in the Buddhist religious texts in the form of unbreakable rituals and ceremonies.

Buddha also introduced some rules and regulations for the sole purpose of guiding lay-devotees, they were less strict in nature as compared to those for the ordained discip~es of the Samgha. The

lay-devotees were, in fact respnosible for the Buddha's guidance introduction of many ceremonies and social practices for lay-devotees

in Buddhism. Through them, the ordained ones in the Samgha came into contact with different popular religious maneouveres of the society hitherto un practised and the members of the Samgha and the lay-devotees used to hold religious functions jointly. The ultimate result of such a joint participation in religious festivals thus led to a surreptitious infiltration of popular ritualism in the strict and .austere monastic life of the Samgha, the process of synthesis remained unnoticed and unhindered untill the ceremonies and rituals got identified with Buddhist religion.

Here is given a brief account of the then Buddhist ceremonies and rituals prevalent throughout the country during the regime of the kings as found in the Burmese texts, among them, we may refer to

Account of ceremonies and rituals in Burmese texts

and rituals.

Tisarana, Pabbajja and Upasampada. Uposatha, Vassavasa, Pravarana, Kathina and Paritta or Pirit ceremony as the principle ecclesiastical ceremonies

It is to be noted here that not only some rules and

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regulations were formulated with a view to regularising the lives, of the ordained monks but also some more rules were laid down against the violation of ecclesiastical norms. Methods of punishments and rules and laws were also formulated according to the gravity of the offences committed.

The Ceremonies and rituals:

Tisarana (Three Refuges) was practically a ritual much like the Brahmanical Upanayana ceremony of the Hindus, on the eve of joining the Samgha by a new entrant. As a rule such lay·devotees desiring to enter the Samgha had to observe first of all certain formo-

lities as codified by the Samgha. But in the later

Tisarana period the admission was more restricted and grada­tion of new entrants were strictly maintained The

novices usually were asked to adhere to the first five moral Precept'> called Pancasilas2 and to chant the Mangala Sutta3 after having the Tisarana completed. These Pancasilas (Five precepts) did not constitute commandments but were rather resolutions in form, composed by individual monks.4

In the very biginning, Buddha used to ordain monks with the words 'ettha bhikkhave' come follow me. The intending candidates

were entitled to the membership of the Samgha by Pabbajja and these simple utterance of the Master. Later on, the Upasampada

entry into the Samgha became more rigid and subse-quently the ordination was divided in two forms: (i) Pabbajja, Lower ordination and (ii) Upasampada, Higher Ordination.

Pabbajja (Skt. Pravrajya, denotes generally "leaving the world by adoption of ascetic life") means the ritualistic admission of novices

1. Mahavagga. 2. Panca Silas denote I not to kill, not to steal, not to commit adultry. not to say

lies and not to drink intoxicating liquors. 3. It contains thirty-six auspicious blessing of Buddha. 4. Buddhism : Beliefs and Practices in Sri Lanka, L. A. De Silva P.62.

Sri Lanka. 1974.

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into the Order andUpasampada (ac'cession) rileansconf&rring "full membership to those novices or would-be Bhikkhus. Persons admitted

. to the first degree of monkhood were cal1ed Samanera (SkI. Sramanera or novice ).

, Primarily, no differentiation was made between adults and minors while imparting initiation in Pabbajja and Upasampada. The comfor­table way of life led by the monks of the Samgha facinated so much the minds·of the guardians of the boys, that even ~t the .cost of school education of their wards, they preferred to get their boys admitted to the Samgba. But when the behaviour of those boys proved unbecoming and not up to the expectation, the Samgha

' .. imposed age restriction for admission. In case of PabbaJja boys below the age of fifteen and in case of Upasampada candidates below the age of twenty were not eligible for admission into the Samgha.

In the modern history of Buddhism, however, the above regulation has b3en relaxed almost entirely specially in Lower Burma and the boys in the age group of even eleven and twelve are granted admission. The belief that worked behind admission of the tender-aged boys was that until a boy was so admitted, he would be counted as nothing more than an animal.1

On~ more thing may be mentioned that in later times for doing min9r 'works of theSamgha. such a;>, driving of crows etc. tender-aged boys

. were admitted to the Samgha through special system of Pabbajja. These children were fondly called "K!:Ikuttepaka Sam an eras:'

During later period in Burma the initiation ceremony on the occasion of first entrance in the Samgha used to be carried out with much pomp and grandeur. When a person settled his mind to get him­self admitted in the Buddhist Samgha, he had to comply with some preliminary conditions at once, such as, he had to declare whether he had learnt before hand all the paraphernelia of the form of worship and whether he had the knowledge of ordeals he would be required to undergo during his monastic life.

----------------------------~----------1. M M. William, 'Buddhism' P. 307, London, 1889.

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On the auspicious day fixed for holding the ceremony the young convert dressed in his gayest clothes and mounted on a pony had to make through footway within a town or village. As per custom a band of musicians preceeded him playing music. All friends of the neophyte having dressed themselves in their best garments used to follow him dancing and singing. The girls also accompanied the juvial crowd smiling and laughing.'

Having completed his round of visits the neophyte would then turn back to his parent's abode with the procession. There he would find large congegration and also the Head of the monastery seated on a raised dias along with his brother monks. In front of the dias were laid offerings consisting of fruit, cooked food, yellow cloth etc. intended to be presented to those monks.

After portions from the Vinaya having been recited the new convert was made to throw off all his fine attair and wind round his loins a a fragmentof white cloth. Then his head was neatly shaved and once again partially clothed, he was brought before the monks present there. He would then prostrate three times before them and raising his hands as a token of reverence would beseech in Pali language for being admitted to the brotherhood of the Samgha. After the prayer had been granted, the Head of the monastery would take over to the neophyte 'tecivara' or yellow garments which the latter had to put on. The -customary mendicant's bowl also was hung round his neck. With a formal announcement to the effect that he had been admitted into the Samgha and had become a member of the monastery, the ceremoney came to end.2

It will be pertinent to discuss here some of the procedural enactments of the Upasamapada ceremony. Upasamapada was nothing but a higher sanction and a solemnised consecration of Pabbajja which was

1. This celebration virtually was a mimic show of Gautama Buddha's "Mahabhinis~ kramana" or "the great going forth from home" when the Master abandoned his home, his dear and near ones and all worldly ties.

2. Shway Yos The Burman. His Life l7r Notions. London, 1892.

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but a formal declaration to cling to the VOWS. A candidate seeking Upasampada duly equipped with alms-bowl, yellow robes, and had his spiritual guide or 'Upajjhaya' chosen already, was to, appear before a chapter consisting of atleast ten monks.1 The Leader or President of the chapter examined him and he had to answer a questionaire,such as, his personal name, his spiritual tuitor's name, his eventual shortcomings or disabilities etc. When these things were ascertained, the candidate could pray for ordination. On his request the President formally proposed to the chapter to accord their consent to the candi­date's prayer. The proposal used to be repeated twice by the President. If the Assembly remained silent, it indicated their consent and in that event the President accepted him as newly ordained brother and urged him to stick to the Four Necessaries (Four Nissayas) and to avoid Four capital sins throughout his life. It may be stated that all things besides the Four Nissayas were not forbidden in to and those were considered as something redundant.

When a person was admitted into the Samgha after the initiation through the formal Kammavaca (ritual formula ) he was considered as a full-fledged member of the Samgha and all rights and privileges enjoyed by a member were vested in him. Thence'·forward he usually lived under the Nissaya or spiritual tutelage of an Uppajjhaya2 or an Acariya having at least ten years' standing. The Uppajjhaya acted as the spiritual guide (Oikkhaguru) while the Acariya was in actual charge o'f his training (Sikkhaguru).

For persons coming from other religious sects seeking initiation in Pabbajja and Upasamapada, a ceremony called 'Parivasa' used to be

held. The willing converts previously holding diffe· Pari vasa Ceremony rent religious leanings (annatitthiyapubba) had to

undergo a probational period of four months:! for getting disciplined. But this rule was not strictly adhered to always.

1. The number of monks sometimes varied and under certain circumstances it was only five e.g. Sronokotikamavadana of Avadanasatakam.

2. Mahavagga, 3. Mahsvagga. '/twas a sort of persofJality t,!st to find 9ut whether the desirous

person was keen enough to accept the Dhamma and the Vinaya of the Buddha', C. S. Upasak, Dictionary of Early Buddhist MonasUcterms', P. 144.

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· The- Uposatha tere-moRY was one of the- mo.:;t sacred and significant «:eremonies of the Buddhists. According to the tradition of the

Upasath"

Buddhists Uposatha was introducooat the instance of King Bimbisara. rt is setting up of 'fortnightry religious Assembly, later came to be known as Uposatha. The

purpose-was to strengthe-n the- bond of union inside the Samgha and to purge it from impurities by uplifting the moral standard of an indivi­dual monk.

The- term;Uposatha is aUie-d to the- word 'posatha' which.fiterary means 1as.tiog' but the- Buddhist Uposatha conveys a denotation, meaning a fortnightly cere-mony or sitting of monks either on the- 8th, 14th or 15th day of month to discuss matters concerning the- Dhamma and Vinaya and to r&eite the rules of Patimokkha Sutta (the disciplinary and penal code o,f the Samgha) containing 227 rules arranged according to gravity of offences.

For holding the Uposatha ce-remony the 'Sima' or boundary could be demarcated by a mountain, a rock, a wood, a path, an ant-hill, a river &tc. [n case, there were difficulties to fix up a boundary, the village­or Nigama bOundary proximate to the- residence of the- Bhikkhus was accepted as the 'Sima' for holding the Uposatha celebration.l AU the existing numbersofan'avasa (abode), were required to be present

.. in the Uposatha: Participation by members belonging to other avasas was welcome. On certain occasions when the members of other a\lasa happened to be present in Upo.:;atha in large numbers and as per mle the Assembly had to be prorogued for a fresh session.

The quorum of the Assembly constituted the physical presence- of four members, while for declaration of Parisuddhi,2 the presence of two ehikkhus at the minimum was necessary. Whatever might be the

1. Mahs~s99lf.

2. The psrisuddhi .was considered as an act having high moral value. 8efore the recitation of Patimokkha, each member of the Assembly had to offer a declara­tion of Parisuddhi to the effect that he . had not committed any bleach of the PlUimokklls lules durin.g the preceeding foltnight.

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purpose of organising the Uposatha assembly, it was beyond doubt ;that subsequently the institution degenerated into mere ritualistic form. It attracted monks of mediocre calibre who cared more for observance of Patimokkha rules and formalities than seeking inner spiritual realisa­tion and self-development. But inspitE! 'of all the later shortcomings and outward religious festivities which had little to do with the real spiritual attainment, Uposatha had a great moral impact on the monks.

Vassavasa or 'Vas' meaning retreat during the monsoons had a great significance among the Buddhist monks. During the rainy seasbn when usual travelling was difficult, monks used to take shelt9r in a

fixed abode in a particular area and this observance VaS5aV8S8 was called Vassavasa ('Rain-Retreat'). Actually,

the purport of Vassavasa was mainly twofold, viz., (i) to avoid inconvenience of travelling in the rains ; (ii) to avoid injuring sprouts and insects and germs which grow abundantly during the rainy season. For observance of Vassavasa, generally two periods were earmarked, one commencing from the day after the full­moon of Asatha (June-July) and the other a month later~both were to conclude with the fullmoon of Kattikal The narration goes that at the very early stage, the monks had no fixed abodes (avasa) to reside in and they used as their dwelling, woods, foot of a tree, rocks, grotto, mountain cave, cemetery, forest, open air, heap of straw etc. Later on, five kinds of abodes (lena) were built for the purpose of Vassavasa or rain-retreat with the sanction of Buddha, viz.,

i) Viharas ( monastery) ; ii) Addhayoga ( dwellings with slopping roofs without walls ) ; iii) Pasadas; iv) Hammiyas ( stone· houses with flat roof) ; V) Bhumiguha (crypts).

It was obligatory on the part of the monks to observe Vassavasa and non-compliance of the same was liable to punishment. During this period the monks had to depend on the alms from the laity living

1. MBhBvagga.

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nearby the avasa. for livelihood. l>utsometimes high personages. lJsed to invite other monks to spend, the Va~a in ·their company. in I~na (abode) specially prepared for the purpose.

It may be said .that Vassavasa; in fact, Cjlimed at offering relief to the monks from their tedious jobs :of preaching and talking. Buddha, in fact. prescribed a code for meditation that was to be practised by the monks to make these recess hours fruitful through spiritual attainments.

Pavarana is a ceremony which is held at the end of Vassavasa. Usually, Pavarana was held on the fourteenth or the fifteenth day of

Pavarana the month of Kattika (Oct.-Nov.). The purpose for holding this ceremony was to exonerate the monks

from their acts of omission and commission done during Vassavasa period through confession, and the formalities observed were almost identical to those laid down for Uposatha ceremony.

The festival of Pavarana was also held in high esteem in Burma. The procedural paraphernalia followed for observance of Pavarana, in short, was like this-on the auspicious day fixed for observance of ·Pavarana, the monks· had to assemble in·· the evening at a particular. spot for confession of their erroneous acts, if any, committed during the term

. of Vassavasa. the erring monks received punishment according to the gravity of the acts. There Were two kinds of Pavarana :

i) Mahapavarana or the Great Pavarana-this was a lengthy process andvyas executed in detai.ls ;

ii) Samgha Pavarana or the shortened Pavarana-this was less time consuming and executed in abridged form. '

The Pavarana ceremony could be postponed till the next "Komudi Catumasini"l day, in case, the bhikkhus staying at an avasa expressed their desire to prolong the period of Vassavasa. rn celebra-

1. 'Komudi' literary means moonlight' and the Whole word is usually II phrase (VinaYII 1. 155,176), meaning 'the ful/moon day in the month of KBttika'.

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ting the festival, presents were given to the monks who were also invited to the dinner and for taking out processions. Pavarana, undoubtedly had an effective influence on the Bhikkhus who released from the confining state of Vassavasa emerged with fresh energy and vigour to take up their mission of deliverance supported and encour~

aged by the laity.l

Kathina ceremony implied offering of special robe to the monks by the laity on the occasion of Pavarana, as such, it constituted a part

Kathina of the Pavarana. On the scheduled date during the Pavarana ceremony the laity used to offer unsewn

clothes to the monks. The burnt of the task had to be borne by is

band of monks who were entrusted with the cutting, sewing and dying the Kathina cloth-gift in course of a day.

As a rule, a chapter of atleast five monks used to receive the raw cotton cloth or Kathina from the donors, and nobody other than the selected persons of the chapter was authorised to receive the gift. The chapter having had the gifts,-decided which of the monks stood in dire necessity of garments and then the cloths were sewn into robes by the monks assisted by the laity2 and distributed to the eligible candidates. The team of monks who performed this special work, were allowed certain privileges in respect of their food, dress, etc. which were usually not provided to other monks.

The general rule as regards the distribution of the robes is that all the monks of the avasa (residence) are to get a share of the robes, excepting on eight grounds when they were debared from having their due shares. Under certain circumstances, the Kathina ceremony could be set back or abandoned altogether.

Apart from those ceremonies and rituals discussed above, there was one more important ceremony called "Pirit or Parittaceremony" which Piri! or Paritta has practically gained greater importance in Burma in Ceremony modern times. The word 'Pirit' is a corrupt form of

1. Mahavagga. 2. Hardy". Eastern Monachism. 1850.

( 15 )

Pari 'Paritta' and the name 'Paritia' is supposed to be derived from Sanskrit 'Paritra' or 'Paritrana' meaning "Protection',.1

Paritta was a small collection of texts gathered from Pali Suttapitaka, and contained various charms, spells and exoricism. Much like the Tantric cult, the Paritta was learnt by memory and recited by the monks on appropriate occasions to ward off various physical ailments and mental disbalances. It was also practised to keep off harm from the beasts of prey and vengeance of raptiles etc. No social or reli­gious festival is considered as complete and promotive without the chanting ofParitta. According to the occasion, it would be a concised ritual ( Khanda Paritta ) or an elaborate ceremony.

Possibly, the Paritta had the sanction of Buddha as a substitute for Rakshanamantras (protective incantations) prevalent in the contem­prary . Brahmanic religion with some modifications having more of religious value and ethical feMlur.

Among the Paritta Suttasthe three are most commonly recited:­i) the Mangala Sutta2, ii) the Ratana Sutta3 and iii) the Karanyametta. Sutta.' The procedural follow up for reciting the Paritta was like this-the monks used to hold in their hands a long thread technically called Pirit Nula. This thread was wound round the neck of a new clay jar filled to the brim (Puma Kumbha) with consecrated water. The other end of the thread was held by the assembled monks squatting on the floor. After the final incantations, the sanctified thread used to be broken in such lengths as to tie the same round the wrist· and neck of the persons initiating the ritual and then the Sanctified water contained in the Pot ( Puma Kumbha ) was sprinkled on all persons assembled there, which can be compared to the sprinkling of 'Shantibari' by the Brahmins in the present days as a token of blessings.

1. This derivation has been given by Childers. Sometimes it is suggested that the term may have some connections with Preta (ghost) M. M. Williams. Buddhism, p. 317. f.n. 1.

2. Containing thirty-six auspicious blessings of Buddha. 3. Uttered by Buddha when the people of Vesali were afflicated with sickness,

pestilence drought, famine caused by malignant spirits. 4. Recited by BUddha to calm and pacify a tormenting evil spirit.

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The site for holding the ritual (Pirit) could be a temple, a home, a temporary recitation hall, or a pavilion (Paritta Mandapa) specially constructed for the purpose. There was no limited period for chan­ting, the duration of which could last from one hour to one day and on some occasions for weeks. It may be performed any time through­out the year even during the days of Vassas.

When the Pirit ceremony extended for a longer period, it was known as Maha Paritta or the Great Paritta. For a Padtta lasting for an hour or so, the required member of monks conducting the ritual was not less than three and if the participating monks exceeded in number then that group should consist of odd numbers. In case of Maha­paritta ritual, lasting over a day, the operating monks should have consisted of even number, such as, eight, ten, twelve and so on. A Maha Paritta had to be started on an evening and ended on a morning. The recitation might continue day and night at a stretch for a week without interruption. In a Maha Paritta, big in dimensity, even twenty-four monk-priests happened to be engaged, two of whom were constantly seated on the raised dias to recite. When the recitation of all the Suttas of the Paritta were chanted to the last, it was repeated again and again from the beginning. After utterance of a benediction the Paritta recital came to an end and robes etc. were offered to the monk.reciters.

These ceremonies and rituals apart, there were lots of festivals in Burma which were domestic in nature, perfomed with the assistance or guidance of the. monks. As well-wisher, adviser and religious guide of a family, the Bhikkhus actually maintained a close relation with the laymen and they used to participate in various domestic functions from birth to death and even thereafter.

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The lepchas of Sikki-m - Miss Nita Nirash

There are numerpus tribes and cast~s in our country, which is the land of unity in diversity. The lepchas are one of them. They inhabit Assam, West Bengal and Sikkim. They ara a scheduled tribe and have a unique culture of their own.

Meaning of the word Lepcha

'The lepcha' is the name g.iven to the tribe by the Nepalese. In a Psrbativa dialect of Nepal 'lep' means 'speech' and 'cha' means 'unintelligible' i. e. thEJ 'Unintelligible' speaker. It is referred to as 'lap-Cha' Or 'lepche' for not adopting the Parbatia language. It calls itself 'Rongpa' which means ravine dweller. Rang also means peak or mountain, (Tulsiram Sharma 1970), According to Dr. Suniti Kumar Chatterjee, lepchas are "Kiratis". Rais, a Nepalese sub-tribe refers to its first parents as "Parrungo-Father, Simenima-Mother", who have three sons lapcha, Jimdar and Meche. This theory associates the lepchas with the Nepalese.

The lepchas are "Mutanchi RONG"KUN-rum.kup which means beloved sons of the Mother of Creation and Almighty God. (Tulsiram Sharma, 1970). The lepchas are 'Mutanchi RONG" and not Rang simply. Their sentiment is rather more attached to 'Mutanchi', Hence, occasionally they omit Rang and put 'GO MUTANCHI GUM', the meaning of which is I am Mutanchi, i. e. 'I am a lepcha'l. During the remote past SIKKIM was known as 'RONG-l YANG', i. e., the waiting places (for the lepchas g::>ing to Tibet for salt). In course of time the people of 'RONG-lYANG' came to be known as the 'Rong'2,

According to lepcha folk stories. the first lepcha was born when a Rum god was attracted by a lake and turned into a Monkey to marry her.

1. Rudranand and Sonam Wangdi. Anthrological studies on the Lepchas, 1981. 2. Nayen T. Lepcha, 1970.

( 18 )

Their Original Homeland

Opinions differ about the original homeland of the Lepchas. Accor~

ding to some. historians, they are said to be of Tibeto~Burmese and Chinese origin. We are told that they came from KAILASA parbat in Tibet. Some scholars associate them with Nagas but modern scholars with the Japanese.

Religion

The primitive Lepchas followed 'Bon' religion. They were worshippers of trees and other natural objects and ancestoral spirits. The concept of Bong ~ Thing or medicine man, believed to be the son of gods, is the most remarkable point in this primitive religion l . They expressed the idea of god by the word 'Rum'. They had the word 'Mung' to express demon. harmful to men. They believed in animal sacrifices like most of the tribals to propitiate the gods. Later, they came in touch with Buddhism, the religion which was made the state religion by the Namgyals. The religion practised by them now~a.days is a synthesis of Buddhism and Bonism. Some of their important religious beliefs like the idea of exorcising the sick with the help of the Thekyong~Tek and Nyekong~Tek priests who like Jhankaris and Ojhas of the Nepalese and Naga society, respectively, are foreign to Buddhism. The Lepchas of Sikkim do not go on pilgrimage like other Bhutias (Buddhists). The most sacred place for them is 'Phur·tsa·chu' i. e. hot water spring in west. A large number of them have been Christianized.

Disposal of the Dead Bodies

In the remote past they used to bury their dead. The system has undergone some changes in course of time and at present they cremeate their dead bodies.

Family and Marriage

The Rongpas or Lepchas have no joint family system. The women have equal rights with men. Female progeny is favoured. The

1. C. D. Beauvoir Stocks, Folklore and Customs of the Lepchas of Sikkim. ASiatiC society. Calcutta. 1927.

( 19

women are respected and allowed to take part in community functions. The higher education is favoured among the willing. Marriage cere­mony is simple and still as in their remote past based on the idea of dignity of labour, rather than the romantic alliances. A bridegroom in order to prove his worth has to render hard labour in the cardamom field at least for a year and before getting married is expected to live with the girl's parents. The bride price is claimed by the parents. The Lepchas who practised polygamy in the remote past are gradually taking to monogamy. The number of wives a man maintained pre­viously varied according to the number of fields, he was expected to take care of. This was not looked down upon by the society. This tradition is also preserved by the Lepchas of the inaccessible difficult area of the region called the 'Ozongu'.

Caste System

There is no caste system among the Lepchas. Their society is based on the system of equality. The only distinction that is noticed is made, keeping in view the region they inhabit and the religion they profess. There are four different kinds of Lepchas seen in the Eastern Himal­ayas, (1) Oamsang Lepchas, (2) /IIam Lepchas, (3) Protestant lepchas Christain, (4) Catholic Lepchas Christiansl .

Houses

The Lepchas during early stages built their houses scientifically suppor­ted by wooden pillars with thatched roofs. The.se can be compared to the lake dwellers of Switzerland. The lower part provided shelter to the domesticated animals. The house usually consisted of a big square central hall, with fire place 'Hearth' just in the centre around which the family could sleep. This may be compared to the modern central heating and can said to be the contribution of the Lepchas to the modern civilization. Their houses were never built of more than a single storey. Now.a-days as. in the remote past the lepcha villa­gers of Sikkim build their houses in the same old way.

1. Dr. Parasmani Pradhan, Himalayan Observer, 19aZ.

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Food habit of the Lepchas

The Lepchas are still as in the remote past fond of roots, pork, flesh of monkies, toads, fish and corn. They are fond of rice also. They prefer pork fat to any other oil. Both men and women drink 'CH[', an intoxicant prepared from millet,

Lepcha Costume

During the primitive stages of development both men and women used to wear a dress of knee length with pyjamas. The material used was only a multicoloured stipeq cloth, the colour varied according to th~

economic and social status or the prestigE:! of a person. Gradually, they were influenced by the Bhutias who came from Ti bet and wore long robes, the Lepchas also adopted [ong robes, tied with belts and long sleeved blouses inside. This came to be called 'Gada' for women and 'Tharu' for men. The modern Lepchas still wear the same long dress. It resembles the dress worn by the Indus Valley people.

They claim to be the original inhabitants of Khang-Chen-Dzonga, (the house of five treasures). Acco(ding to late Mr. Nayen Tshering Lepcha1, they originated in China and belonged to Ta Tai group of Chinese people, whose ruler was Tao-Tai-Ching-Rong. We can regard them to be the original people of Sikkim.

Anthropological Classification

Anthropoligists divided the Lepchas into two categories; (a) the nomadic shepherds, with high nose, big eyes, pale complexion and tall figule, (b) the agriculturists-short figured, flat nose, very small . eyes covered by eyelids without eyelashes and extremely pale com­plextion. They belong to Mongoloid and non-Mongoloid stock, respectively.

Early Settlement of Lepchas in Sikkim

During the early stages of the development of their civilization, they

1. Kanchenjonga (local Nepali Paper). 1970.

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settled near the river Teesta and Rangeet and dense forest of the Himalayas, and the region now called 'Dzongu'.

Lepcha Language & Scripts

Their language is also called Cha Lepcha and is of Tibeto-Burmese origin. Their script was introduced by five Lepcha sages, (1) Targey, (2) Sayoon, (3) Goley, (4) Tungrab and (5) Dooring. According to Mr. K. P. Tamsang,1 the Lepcha alphabet was invented by Thling Menselong, who was an administrator to the earliest Lepcha King. The third ruler of Namgyal Dynasty, Chador Namgyal invented this script according to the Gazetter of Sikkim2. It seems that the script was invented by the Lepchas and further improved by the Namgyal, king of Sikkim iii the 17th Century, A grammar was written in 1876 by General Mainwarning, -The Folklores were mostly compiled by Europeans and their literature consisted of translations of Tibetan scriptures only.

Till very recently the Lepcha language was not taught in schools. After the merger of the state with the Union of India, the language is receiving proper attention, it is being taught in the schools. The Directorate of Education is publishing text books in Lepcha, which is taught upto class VIII.

Socio-Economic Structure

Originally, the Lepchas were hunters. They gradually started domes­ticating animals. Agriculture was also one of their main occupations. In the remote past they were the self-sufficient people, who were economically well off. They lived in closely knit community of their own.

The Lepchas now take to weaving, make beautiful baskets. hats and carpets. They display their engineering feat by laying bamboo water pipes all over the area inhabited by them, where the G. I. pipes are still unheard of.

1. An Encyclopaedia published by the National Museum of Dennark, 1967, The Lepchas. .

2. H. H. Risley. The Gazetteer of Sikkim, Oriental Publishers, Delhi, (first reprint) 1973.

( 22 )

They cultivate crops like, rice, millet, cardamom and maize.

The Lepchas and the Outside World

They have a great affinity with the outside world and other civiliza­tions. Th~re seems to have been good contact with the outside world before the Bhutia invasion in the 12th century A.D. Their way of making "CHI" (intoxicant) is similar to the Aryan process of preparing Somras. Their story of creation of MONPA and THENPA resembles that of Christian's idea of Adam and eve. This bears testimony to outside world contact and cultural impact.

On the whole, the Lepchas are very s imp I e peace-loving and shy people. In sikkim they inhabit the region known as the 'Dzong', isolated from the rest. They are a race of dying people, educationally and emonomically, backword. Their uplift can be ren­dered possible if the 'Dzongu' is declared backward and 'Scheduled' under the article 224 and the 'Fifth' Schedule of the Constitution.

23

A Commentary on the Dharmadharmatavibhanga

Ven. Khenpo Lhodo Zangpo

The Dharmadharmatavibhanga is a short treatise belonging to the school of Mahayana thought. There were two Maharathis, the founder -scholars (Nagarjuna and Asanga), who interpreted the teachings of Buddha during the propagation of Mahayana. Although both the scholars had expounded Buddha's profound and practical teachings, yet it is a well-known fact that the main profound views (gambhira­dristi) and vast practices ( vrihatcarya ) were propagated by the two eminent teachers, Nagarjuna and Asanga.

Maitreyanatha was a chief disciple of Lord Buddha and ekajati­pratibaddha, meaning that he would certainly attain Buddhahood in the very next life with great compassion towards sentient beings, lVIaitreyanatha compiled his five texts viz; 1) Abhisamaya-alankara, 2) Sutra-alankara, 3) Madhyanta-vibhanga, 4) Dharmadharmata­vibhanga and 5) Uttaratantra. He taught these texts to Asanga who attained the third Bodhisattvabhumi. He also propagated these texts in the Jambudvipa with a view to giving an opportunity to several persons for the study of Mahayana. Vasubandhu, his younger brother, learnt these texts thoroughly from his elder brother Asanga and acquired a good knowledge of them. He wrote a commen­tary on the Dharmadharmatavibhanga and propagated it in India. Afterwards this text was translated into Tibetan by Kashmirian scholar, Mahajana with Tibetan translator, Singe-rgyal-mtshan.

Here is presented a short commentary on the above text written by me in a readable Tibetan for those interested in Tibetology.

The present text deals briefly with Dharma, Dharmata, Samsara, Nirvana, Sattva and Buddhahood.

( 24 )

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Functions and Activities of SRITOBS

Visit of Union Minister for Health

Shri B. Shankaranand, Union Ministerfor Heal.th paid a visit to this Institute on 27th May, 1982 accompanied by H. E. the Governor of Sikkim/President: SRITOBS. He was warmly received on his arrival to the Institute by the Director. Dr. A. C. Banerjee and othe.r members of the staff.

He was shown xylographs, manuscripts and other art ohjects of the Institute. He evinced keen interest in the various research activities of Tibetology. He expressed his desire to the President to extend all possible help for restoration and function of microfilm unit installed in SRITOBS. He further expressed that the rare and invaluable treasures of our ancient heritage should be preserved at all cost. The President presented him the complimentary copies of the publications of the Institute.

Visit of Union Minister of State for Home and Parliamentary Affairs and Union Deputy Minister for Defence

Shri Venkata SUbbeiha. Union Minister of State for Home & Parlia­mentary Affairs and Maj. K. P. Singh Deo, Union Deputy Minister for Defence visited the Institute on 19th May. 82 and 5th June, 1982 respectively accompanied by H. E. the Governor/President: SRITOBS. They were warmly received on their arrival to the Institute by the Director, Dr. A. C. Banerjee and other members of the staff.

They were shown round the Institute's rare and unique collection of Mahayana Buddhist art and other. antique objects. They evinced keen interest in the development of the Institute. The President, thereafter, presented them books on Tibetan art,post card reproduction of Tibetan Thankas and latest issues of Bulletin ofTibetology.

( )

Observance of Saga Dawa

Sa-ga-Ida-wa (Vaishakhi Purnima) is also observed by the adherents of Mahayana Buddhism like those of Theravada. but a month later. The monasteries or lhakhang (temples) in Sikkim. Ladakh. H. P. etc. celebrated Buddha Purnima this year on 6th June corres­ponding to 15th of the 4th Tibetan month.

Saga Dawa is a Buddhist festival meaning Triple Blessed Festival of Lord Buddha. On this auspicious day the Buddhists all over the world celebrate the memorable occasion of lord Buddha's divine birth. Dharmacakrapravartana (Turning of wheel of law) and Maha­pamirvana (Entering into final bliss) with great pomp and grandeur. It is also observed in all Sikkim monasteries and Lhakhang, where Lamas and devout Buddhists offer butter lamps. incenses and Khadas (scarves) to the deities therein.

The Lamas and other staff members of SRITOBS also observed this festival in a very simple and solemn manner in the Central Hall ( 1 st floor) of the Institute by chanting prayers. offering Khadas and burning butter lamps etc. Many Buddhist devotees also attended the festival and offered butter lamps. incenses to the shrine in the Central Hall.

Publications :

1. In view· of the high demand from various Tibetan Institute, the Tibetan xylographs containing Tibetan grammar. ritual texts etc. are being reproduced from the wooden block preserved in the Tibetan Library. SRITOBS. They will shortly be available for sale at a minimum cost.

2. The material for the first issue of Bulletin of Tibetology (Jan­March. 82 ) entitled Karmapa Commemoration Volume. has been approved by the President. S~ITOBS and this has been sent to the Prees for printing.

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Kadam Phacho Translation Committee set up :

We announce with great pleasure for the information of those interested in Buddhism or Tibetology that H. E. the Governor/ President, SRITOBS has been pleased to constitute .the following Committee to consider the proposal for translation of. Tibetan Text Kadam Phacho, (450 folios) containing the life and teachings of, the great Indian Savant, Atisa-Dipankara Srijnana, who was invited to Tibet in 1057 A. D.

1. Shri Justice A. M. Bhattacharjee 2. Dr. A. C Banerjee, Director. SRITOBS 3. Shri J. K. Rechung, Dy, Director, SRITOBS 4, Shri B. Ghosh, Librarian, SRITOBS

Chajrman, Member

The President, SRITOBS further desires that the Chairman should submit the report to him within three weeks, subject, to the con: venience of the Chairman.

Mural Paintings "

As directed by the President : SRITOBS, three more paihtings were completed on the wall of the stair-case leading to the first floor. These symbolic pictures depict: (a) four harmoniously affe"Ctionate brothers; bird, hare, monkey and elephant (Thun pa pun shi); (b) five different articles of ritual offerings (five sacred articles of offering). Dod-you-nam-nga, Panca Kamaguna and (c) Mantra of Kalacakra ( Namchu Wungden ).

Electrification :

As per decision oUhe Executive Board, SRITOBS and through the keen initiative of H. E. the Governor/President, the entire road right from the main gate at Deorali to the Institute premises has been provided with street light by' the Sikkim Pubiic Works Department, Government of Sikkim,free of cost.

( iii

SRITOBS MEMBERSHIP DRIVE ( APRIL-JUNE, 1982 )

During this period (April-June, 1982), our Membership drive had produced fair results. Efforts were being made to increase the number. Out of fortyone member of different categories, thi rtynine had been accepted by the President, SRITOBS. Names of the members are regularly published in Functions and Activities section of the quar­terly journal. Below are given the names of the members who have applied for the membership during the quarter according to categories:

, Name

1'. Shri Tashi Paljor, Additional Principal, School of Buddhist Philosophy, Leh- Ladakh.

2. Shri T. R. Poudyal, I. F. S., Divisional Forest Officer, Forest Department, Baluwakhani, Gangtok.

Total number - Life

- Institutional

- Ordinary

Total

Category

Institutional

Ordinary

4

9

28

41

Total amount of Membership Fee received and deposited by cheque and cash Rs. 19,400/- (Rupees Nineteen Thousand Four Hundred) only.

iii a )

The Executive Board, Sikkim Research Institute of Tibeto,logy and Other Buddhist Studies, has decided to publish the opinions. sugges­tions, etc., of the complimentary copy receivers and subscribers of the Bulletin in the shape of letters in the Quarterly Bulletin of TibetoloQY henceforth.

"t ,',"

We would, therefore, request you to kindly send your observations· to the Director for publication in the Journal.

DISTINGUISHED VISITORS TO SRITOBS ( APRIL-JUNE, 1982 )

During the period many distinguished persons visited the Institute of Tibetology. Here are given their names as also a few selected obser­vations ( April-June, 1982 ),

Shri K. Rajaram, Speaker. Tamil Nadu on 24. 4. 82; Shri P. H. Pandian, Dy, Speaker, Tamil Nadu on 24. 4.82; Air Marshal, M.S.D. Wollen, AOC-in-C, Eastern Air Command, Shillong; and Wg. Cdr. BGPS Bhalla on 2. 5. 82 ; Shri I. P. Gupta, Joint Secretary, Home Department, on 3.5.82; Dr. Satyendra Nath Sen, Former Vice-

. Chancellor, Calcutta University and present President, Local Board, State Bank of India on 3. 5. 82; Colonel S. K. Ravikant, HQ Central Commlm'd, Lucknow on 4. 5.82; Shri R. M. Bhalla 1, Deep Prakash, 8Z/1'1', linking Board, Santa Cruz (West), Bombay-400054; Shri A. S. Sehgal, Maj. General, C-227, Defence Colony, New Delhi. 110024 on 12. 5. 82; Mr. S. A. Wills on 12: 5. 82; ShriAchyut Ghosh, Participant IRC 105th Council Meeting, 1982, May 13 and 14 at Gangtok, from West Bangal on 13.5.82; Shri D. V. Sahni, Chief Engineer, Government of Punjab, Participant at· the 105th Council Meeting of Indian Road Congress on 14.5.82; Shri Venkat Sriniwas Desh Pande, Chief Justice of Bombay on 16. 5. 82; Shri S. Nanda on 18. 5. 82; Shri P. Venkata Subbeiha. Minister of State for Home and Parliamentary Affairs, Government of India on 19. 5. 82; Brig. R. K. Singh, Ramgarh Cantt. on 19. 5. 82; Muni Gulab Chandra "Nirmohi" DiSCiple of Acarya Shri Tulshi-Jaina Muni on 20. 5. 82 ; Shri Th. Krishna Singh, Minister, Medical, Manipur on 25. 5 82; Mr. G. N. Upton, Australian High Commissioner on 26. 5. 82; Shri Bibekananda Bhewerneti, Minister for Health and Family Welfare, Tripura on 27.5.82;. Shri B. Shankaranand, Union Health Minister, Government of India on 27. 5. 82; Miss H. K. Singh, Dy. Education Adviser, Ministry of Educatiqn and Culture and Director, Directorate of Adult Education, l\,Iew Delhi'on 30. 5. 82 ; Shri l. K. Balasubramanian, Commissioner of Income lax, Calcutta and Mrs. Balasubramanian,

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on 31. 6. 82: Prof. Dilip. K. Roy. Head of the Department of Museology, Calcutta University on 2 •. 6. 82; Maj. K. P. Singh Deo. Deputy Minister Defence,· Government of India on 6. 6. 82; Shri Chandra Shekhar Singh. M. P. on 8. 6. 82; and Justice A. Varadarajan, Judge, Supreme Court of India. New Delhi on. 22.6.82.

During the period (April-June, 1982) 950 tourists including 60 foreigners visited the Institute.

OPINIONS OF THE DISTINGUISHED VISITORS TO SRITOBS

SHRI K. RAJA RAM Today I had the occasion to pay visit to Sikkim Research Institute of Tibetalogy along with Mr. p, I .... Pandian, Deputy Speaker. I am very much impreSSE;ld by the research work going on here. Number of . historical documents have been saved by the efforts of Mr. Pandit Jawaharlal Nehru. This place is one of the worth visiting place in Sikkim. My congratulations for the Director and others for doing an excellent job in this Institute.

SHRI P. H. PANOIAN

Sdl K. Rajaram, Speaker, Tamil Nadu, 24.4.82

I am very happy to visit this Sikkim Institute of Tibeto­logy and it gave a sense of religious teachings. This Institute has broadly delevate the teachings of Buddha extensively in Tibetan.

Sdl P. H. Pandian Dy. Speaker, Tamil Nadu 24.4.82

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AIR MARSHAL M. S. D. WOLLEN The Director and Officers of the Institute took great pain to explain the functioning of the Institute and the many exhibits. It has been most enlightening experience. We are most grateful to them. We wish the Institute great success in the future.

SHRI I. P. GUPTA

Sdl 1. Air Marshall M. S. D. Wollen

AOC-in-C. Eastern Air Commander, Shillong.

2. Wg. Cdr, BGPS, Bhalla. 2.5.82

Glad to visit and to meet Dr. Banerjee and faculty members who have profound knowledge on the subject. Highly educative has been the visit.

DR. SATYENDRA NATH SEN

Sdl I. P. Gupta, Joint Secretary, Home Department, 3.5.82

Prof. A. C. Banerjee is an old friend of mine. We have worked together for long years in the service of Calcutta University. He is a real scholar and has profound knowledge of Pali literature and Buddhist culture and tradition. I am really glad to find him now engaged in this Institute, and I am sure that this Institute will grow into a dominant position in the academic world as the best organisation for the study and analysis of Buddhist culture and literature. My wife and myself regard ourselves as fortunate that we got the opportunity

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of coming to Gangtok and of visiting this Institute. We are extremely grateful to Prof. Banerjee.

COLONEL S. K. RAVIKANT

Sdl s. N. Sen, Former Vice-Chancellor, Calcutta University and at present, President, Local Board State Bank of India. 3.5.82

Most fascinating experience. We shall always cherish this visit.

SHRI R. M. BHALLA

Sdl Col. S. K. Ravikant, HQ Central Command, Lucknow 4.5.82

Wonderful, spirit should be maintained to preserve the treasure.

MAJ. GENERAL A. S. SEHGAL

Sdl R. M. Bhalla, 1, Deep Prakash, 82/11, Linking Road, Santa Cruz (West)

. Bombay-400 054

Came as an ignorant one and went back with sense of acquiring knowledge of Buddhist and Tibetan philosophy. A most enjoyable educative trip. The Institute is in the hands of people who have made commendable efforts to keep the art and philosophy going. Mr. J.K.Rechung and

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Mr. Ghosh's contribution is significant for today and future leaming.

MR. S. A. WfLLS

Sdl A. S. Sehgal, Maj. Generaf, C-227 Defence Co/any. New Delhi-110 024 12.5.82

We, my wife and r. were kindly invited to accompany Maj. General Sehgal's party and we found Mr. Ghosh's dissertations on Tantrisism and Buddhism most enligh'­lening, espe~ally as we were most ignorant of these systems and have now had enkindled a desire to look into these matters more clearly. We would Like to thank M~. Gbosh 1.or his patience.

Sl-fRr ACHYUT GHOSH

Sdl S. A Wills,. 12.5.82

We have seen here a wonderful effort of preserving and! also finding new meaning for our cultural heritage. We are thankful for theuntiring effort being spent by your" dedicated staff.

SHRr O. v. SAHNr

Sdl Achyut Ghosh, Participant IRC 105tl1 Councir Meeting, 1982, May 13 and 14 at Gangtok, from West Bengal. 13.5.82

A visit to such a holy prace bring peace and tranquility.

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It shows how great a culture the eastern civilization of Tibet possessed.

Sd/ D. V. Sahni, Chief Engineer, PW D, Punjab, participant at the 105th Council Meeting of Indian Road Congress. 14.5.82

SHRI VENKAT SHRINIWAS DESH PANDE

Shri J. K. Rechung, Deputy Director took me through the collections of the ancient manuscripts and explained how the Tibetan pandits came to Nalanda . and other centres of Buddhist literature and translated the same in Tibetan language. It was inspiring account of the scholar indeed who devoted their life in pursuit of knowledge. I was happy to know that a Quarterly bulletin is being publi­shed under the leadership of its scholars who are working in this Institute on this literature,. I wish success in this enterprises.

S.NANDA

Sd/ V. S. Desh Pande Chief Justice of Bombay 16.5.82

Myseif and the family found the Institute visit very rewar­ding. There is no dearth of knowledge which can be gathered here.

(. ix )

Sd/ S. Nanda 18.5.82

SHRI P. VENKATA SUBBEIHA

This Institute of Tibetology is remarkable in character. Ancient manuscripts and rare idols depicting the prea­ching of Lord Buddha is a source of inspiration. This Institute is doing yeoman service in fostering friendship between various sections of not only Indians but also Tibetans and Chinese.

BRIG. R. K. SINGH

Sd! P. Venkata Subbeiha Minister of State for Home and Parliamentary Affairs,

. Government of India. 19.5.82

During my visit to Gangtok, I was advised to pay a visit to the Institute of Tibetology, having a good collection of Tibetan liter ature, art of ancient times wherever Bud­dhism has been extended to. The Institute is well laid, which makes the rich literature available to scholars and research workers to broaden their knowledge. One really gets enchanted . to see the richness of Buddhist teachings and Tibetan literature on all subjects-medicine, tantric, religion and so on.

I convey my compliments to Shri J. K. Rechung, Deputy Director of the Institute of Tibetology, who has so kind to take us around to acquaint with the rich collections. The general cleanliness and maintenance of references are commendable. May the Institute of great benefit to the readers and scholars to further add to their profound knowledge.

Sdl Brig. R. K. Singh, Ramgarah Cantt. 19.5.82

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MUNI GULAB CHANDRA

I am happy to visit Sikkim Research Institute of Tibeto­logy and Other Buddhist Studies. Gangtok, which is esta­blished to promote study on TibetologY.· As a part of the religious observance of Jainas, r came over to Gangtok on foot and visited many educational Jnstitu­tions. The arrangements and collection of the' Institute are indeed unique and not'faund el~ewhere. Although most of the Tibetan books are on Budqhism. they are also most important to the Jainas. If the Tibetan books can be translated into Hindi, English and other langu­ages, these may be useful to' the learners.

I was much overwhelmed with the behaviour of the managing authorities and the staff.

There is immense scope here for the study of Buddhism which is a legacy of Shramana heritage. This Institute can set up an unique ideal if facilities for collection and scope for study of Jain scripture. another Shramana cultural heritage of Jaina tradition are provided herein. I offer my heartfelt thanks to the Librarian and other staff of the Institute.

SHRI TH. KRISHNA SINGH.

Sd/- Muni Gulab Chandra, "Nirmohi" ( Disciple of Acarya Shri Tulsi Jaina Muni ) . 20.5.82

I have visited the Institute of Tibetology today the 25th May, 82 when I came to attend the Eastern Health Ministers Conference to be held at Gangtok on the 26th May, 82. On my way to Buddhist Monastery I happen to visit this Institute., I am so much impressed by the

(xi )

different books collected and kept in 'this Institute. The most pleasing and interesting point to be everlasting memory is that here one can see the remains of Budd­hism along with images of Lord Buddha. Under the guid-

, ance of Mr. J. K. Rechung, Dy. Director of the Institute of Tibetology, I can und~rstand and collect ample knowledge of the backgrounds of Tibetan civilization. Thanks to the Deputy Director for his sincere service.

I hope many people from within and outside India who happen to visi't the Institute will get some benefit as I am yelling today, and this Institute will serve the people for all the time to come. God will blessed.

Thank to all.

MR. G. N. UilTON

Sdl Th. Krishna Singh, Minister, Medical Manipur. 25.,5 .. 82

The Institute of Tibetology comprises a most impressive collection of natural and all well protected and cared for. I wish that I could have spent more time studying this fine collection. Someday I will return and do better justice to what it , has' to offer.

I sincerely hope that this collection will be preserved and enlarged.

Sd/ G. N. Upton, Australian High Commissioner, 26.5.82

SHRI BIBEKANANDA BHEWRNETI

I amgratefuJ to those who. are preserving these valuable documents of the past for us and for the future genera-

( xii )

tion to come. I am glad to visit the Institute.

SHRI B.SHANKARANAND

Sdl Bibekananda Bhewrneti, Minister for Health and Family Welfare, Tripura. 27.5.82

The treasure of our ancient knowledge enshrined in our heritage should be preserved at all cost.

MISS H. K. SINGH

Sdl B. Shankaranand, Union Health Minister. 27.5.82

I and my colleagues from the Directorate of Adult Educa­tion and Ministry of Education, New Delhi had a very fruitful visit to the Institute and gained much knowledge.

MR. L. K. BALASUBRAMANIAN

Sdl Miss H. K. Singh, Dy. Education Adviser, Ministry of Education & Culture, Director, Directorate of Adult Education, Delhi. 30.5.82

Going round the collection of arts and manuscripts has been an educative and emotional experience. I feel greatly indebted to the private patrons who have so

xiii

generously made available to the public their priceless possessions. Such dedication serves as a symbol of how man enables himself of sharing with other what he has.

PROF. DILIP K. ROY

Sd! L. K. Balasubramanian, Commissioner of Income Tax, Calcutta. 2) Mrs. M. Balasubramanian

Calcutta. 31.5. 82

Excellent and most interesting.

MAJ. K. P. SINGH DEO

Sdl Prof. Dilip K. Roy, Head of the Department of Museology, Calcutta University. 2.6.82

Most fascinating and interesting. Wish students of Tibetology could have the benefit of obtaining Research Degrees.

CHANDRA SHEKHAR SINGH

Sdl Maj. K. P. Singh Deo, Deputy rylinister, Defence. 5.6.82

A highly illuminating glimpse of India's Buddhist heritage.

Sdl Chandra Shekhar Singh, M. P. 8.6. 82

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SHRIA.VARADARAJAN

I had the pleasure of going round the SRIT. Shri B. Ghosh explained very well and ably the various things in this Institute. It was a very interesting and instructive thing for me to visit this Institute. I wish that knowledge about the Buddha and Buddhism spread in our country.

Sdl A. Varadarajan, Judge, Supreme Court, Delhi. 22.6.82

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SrI. No.

1.

2.

3.

SIKKIM RESEARCH INSTITUTE OF TIBETOLOGY J &

Year

OTHER BUDDHIST STUDIES PU BliCATIONS

Subject and Author

Biography

Folio

1957 SKU PHRENG BCU BZHI PAr 57 GSER KHRI NGA GSOl. Corona-tion story of H. H. the XIV Dalai Lama.

Rani C. Dorjee (trans)

History 1961 THE RED ANNALS part 1 (Tibetan 79

text) Red annals Hu Ian deb ther ( Deb-ther dmar po ) as composed by Kunga Dorjee in 1346 A. D. underwent a redaction in 1538 A. D. While this revised version has been available in xylograph, hand­made copies of the original have been rare.

Khunga Dorjee

Prayer Book 1961 BHADRACARI (BZANGSPYOD) 41

the Mahayana prayer book, well­known for its antiquity and popularity, is presented in mo­dern format with Indian text in Sanskrit scripts and translation in Tibetan scripts based on a xylo­graph from Nepal with certain features of its own; with an appen-dix extracted from Bodhisattva-caryavatara.

Suniti Kumar Pathak

Price

15.00

15.00

5.00

SrI. No.

4.

5.

Year :Eolio

1961 PRAJN~(t.,EXlCON) ,' .. ::, Prajn<l1 the; S~n$~r.it ~>Tib8tarfrthe~ 223

,., i;$<IurusCull.1-grarnmar; was cDmple-'tec! pyTenzing, ,.:Gyaltsilan;4n di771

I ~ i

A.D. The lexiconpo(tionsjue, n~w pres~nted .inmodern format with Sanskrit words in Sanskrit scripts and 'Tibetan· wordsilli Tibetan scripts ..

Tenzing Gyal~han

Art'8ook 1962 ." 'RGYAND~UG~MtHd(;,(jNYrS~

t, t'"

. rGyandrug-mctloggnyis(, Six'orna-54 ments and tllllo ExceHents Y on

"Mahaylma philosophy ( 1670 A. D.) reproduces anci,ent scrolls

.. ' qepictingBuddha" .. :·Nagarj~na. Aryadeva, Asanga" Vasubandhu, Dignaga, Dharmaklrti, Gunapr~bha an(:l Sakyaprabha' 'reproductions are as per originals, the exposition

\ iriEnglish presents thejnc(:mogra-., ,.,. phical niceties and the. theme of the paintings namely, the Maha­

" yana phiiosophy.Thetreatme~t is ciesigned't~ meetalso the needs of

. . <". • "'.. '.' ~, i

the general readers' with, an .interest In'' Mahayana . Bud,:ihism. A Sanskrit-TIbetan glQs~arYI'.' il' key to place names an'd' a" note' on source-meterials are appelJded, Five colours monochromes.

1 )Silk,bil1di1l9 ,2}Clqth b.l1ding

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7.

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1962 PRAJNA (Xylograph ) 648 . The entire xylograph containing both lexicon and grammar parts is presented by offset (photo­mechanic) process.

Tenzing Gyaltshan

1963 'PHAGS PA BZANG PO SPVOD 61 PAl SMON LAM GVI RNAM PAR BSHAD PA KUN TU BZANG PO" DGONGS PA GSOL BAR BYED PAl RGYAN. The commentary on Samantabhadra .. caryapranidhanaraja.

Lcangkya Rolpa'j Dorjee

Philosophy 1964 VIMSATIKAVIJNAPTIMATRATA- 109

SIDDHI. Originally composed by Vasubandhu (4th-5th Century A.D.) consists of two parts Karika (verse) and Svavrtti (Autocommentary). This work was rendered into Tibetan by Jinamitra and Silen­drabodhi and Lotsava Zhuchen, Lotsava Bande yeshes sdes. The object of the treatise is the establishment of the idealistic doc-trine of the Vogacara School of the Mahayana.

Medicine 9. 1966 GSa DPVAD RGVAL POI DKOR 167

MDZOD-this offset print of So Chad Gyal poi Korzod is made from the

xviii

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set preEjerved in the Sikkim Rese. arch Institute of Tibetorogy. Jetsun Dragspa Gyaltshan completed this volume on medicine (12th Century A.D.): This treatise consists of 43 tracts and pamphlets on different diseases. the prescriptions cover not only medicines from soil, rock,' plants and processes like massage and venesection but also spells and charms.

Jetsun Dagpa Gyaltshan.

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RQetics 10. .1968· RGYAN GYI BSTAN ·BCOS ME 115

11.

LONG GIHGREL CHEN - the commentary on the first chapter of Kavyadarsa of Dandin, a work of Sanskrit poetics.

Ugyan Kunzang Tenzing 1) Cloth binding 2) Paper binding

1976 GSANG SNAGS SNGA 'GYUR 41 THUN MIN LUGS KYI. BSLAB BY A. Tantric Doctrine according to Nyingmapa School.

rDo gr!Jb Chen Rinpoche (Kham Golok)

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12. . 1976 A SHORT ACCOUNT OF MONAS- 66 6.00 TIC LIFE IN RDO GRUB (Golok)

xix

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Khritsho Oerge and Kyibuk tshang Monasteri~s.

1) rOo grub Chen Rinpoche _ 2.) Khenpo Lhodps Zangpo 3) Kyibuk Rinpoche

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1979 SO SOR THAR PA'I MOO'I RNAM -82 BSHAO THAR LAM BZANG PO'I THEM SKAS - The Vinaya text dealing with the rules and regula­tions guiding the life of the monks.

Khenpo Lhodos Zangpo

, History/Philosophy t 4. 1976-78RINCHEN TERZOO ( Palpung

Kham) in 61 volumes of Xylographs, palm leaf pattern of which only set available outside Tibet· in Sikkim Research Institute of Tibetology Collections. Rinchen Terzod (Pre­cious Hidden Treasures) contains the teachings of Guru Padmasam­bhava and others in encyclopaedic Nyingmapa canonical works.

Five volumes of RINCHEN TERZOO including the index vol. in ( Karchag ) were reproduced per photomechanic process.

Index volume ka 1976 891

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15. 1977-81 KADAM PHACHO -- Teaching of Atisa Dipankara Srijnana and' his biography by his chief Tibetan disciple Dom Tonpa-hbrom ston rGyal ba'i byung gnas.

Part-I,ll & III. 895 1) Cloth binding 2) Paper binding

Bulletin of Tibetology ( A QUARTERLY PUBLICATION) 1964-81 (English). It contains lear­ned papers on various aspects and topics of Buddhalogy, Tibetology, Buddhist Philosophy, Hymnts and the like, notes and topics, book reviews etc. Sanskrit-Tibetan texts are also published herein. Price Rs. 101- per copy and Rs. 40/- for annual subscription.

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xxi

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