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Download e-book for kindle: Buddhism in Mongolian History, Culture, and Society by Vesna A. Wallace

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By Vesna A. Wallace

ISBN-10: 0199958645

ISBN-13: 9780199958641

Buddhism in Mongolian historical past, tradition, and Society explores the original components of Mongolian Buddhism whereas difficult its stereotyped picture as a trifling copy of Tibetan Buddhism. Vesna A. Wallace brings jointly an interdisciplinary staff of major students to discover the interplay among the Mongolian indigenous tradition and Buddhism, the beneficial properties that Buddhism bought via its model to the Mongolian cultural sphere, and the methods Mongols have developed their Buddhist identification. The participants discover the ways in which Buddhism retained targeted Mongolian positive factors via Qing and Mongol aid, and convey to mild the ways that Mongolian Buddhists observed Buddhism as inseparable from "Mongolness." They exhibit that through being enormously supported via Mongol and Qing empires, suppressed through the communist governments, and experiencing revitalization facilitated through democratization and the demanding situations posed through modernity, Buddhism underwent a sequence of adjustments whereas maintaining distinctive Mongolian features.

The publication covers historic occasions, social and political stipulations, and influential personages in Mongolian Buddhism from the 16th century to the current, and addresses the creative and literary expressions of Mongolian Buddhism and diverse Mongolian Buddhist practices and beliefs.

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Additional info for Buddhism in Mongolian History, Culture, and Society

Example text

See Barthold, 1970, 207–208. Similarly, Juzjani, in describing the funeral of Batu, wrote that “they buried him in conformity with Mughal custom . . ” See Boyle, 1976, Chapter 23, 7–8. ” See Boyle, 1976, Chapter 19, 203–204. And as noted in this Armenian chronicle, a ritual sacrifice of horses is also well attested in sources from this early period. ” See Dawson, The Mongol Mission, 12–13. This practice of providing the deceased with a horse continues among the Daur Mongols today; see Humphrey and Onon, 1996, 194–195.

The prime example of this phenomenon was, of course, Queen Jönggen, 18 i Buddhism in Mongolian History, Culture, and Society who after the death of Altan Khan set herself up as the most powerful person in the Ordos. This was clearly viable in the Mongol tradition wherein women had historically held a great deal of power; however, it was not appropriate within the patriarchal structures of the Dharma, one wherein women were to know their place. If not, they ended up in a hell as seen not only in the case of Queen Molan, who took upon herself the organization of her son’s funeral, but also in all three of the famous Buddhist “hell-stories” popular among the Mongols,50 all of which revolve around women being sent to hell for their troublesome behavior.

By recognizing the lapse into earlier practices the story not only identifies these traditions as being wrong, but also powerfully confirms the righteousness of the Mongols’ subsequent return to the Buddhist fold. Similar narrative processes are also found in Sagang Sechen’s telling of this event, but his presentation is also radically different. In particular, he minimizes the actual burial of Altan Khan and shifts the focus instead to another funeral with even more monstrous practices. This narrative turn not only amplifies the horrors of non-Buddhist traditions but also enhances the power of the Dalai Lama, since he is able to rectify the situation by means of a powerful tantric exorcism: Thereupon, when [the Dalai Lama] headed northwards, many benefactors and princes on the way invited him and made grand offerings.

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Buddhism in Mongolian History, Culture, and Society by Vesna A. Wallace


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