We are once again coming together for a talk in DTG is a serious this time.
We welcome Kinuyo Alex Safe from St. Petersburg University.
And for those of you who don't know about Kirya,
he's a senior assistant professor at the Department of Mongolian Studies and Pathology in St. Petersburg.
And he has a wide ranging research, interest and portfolio, including the study and text critique, analysis of Mongolian Buddhist canon texts,
as well as the history of the Tibetan Mongolian interface spanning from the 13th to 17th century.
And he's also co-author of various databases.
For instance, the intact database of Mongolian, Tibetan Buddhist terms and the Mongolian Golden Condor, an interactive database.
Today, he is going to present us with the Mongolian.
Kanjo explains a few minutes.
What's the main difference to the Tibetan one?
And then presents the latest findings that may or may not engaged us to a pathologist to care more about the Mongolian kanjo care.
Welcome. Thank you. Thank you so much for having me.
And also for the chance to see some good old friends.
It's usually we managed to need here hear that some international conferences, but not the last year, of course.
So it's good to see the sights and sounds in this difficult times.
Well, now to the Gunja. I'll turn on my presentation.
And I think. Turn off my camera, just lots of districts regard to.
Trombonists. So the Mongolian gun, Jim.
It is a collection of sacred Buddhist texts structured in a specific way.
Surely it was more than tough to some Tibetan sets or sets of a sign times.
And this is why in the secondary literature,
it is quite so often represented as a mere translation of the Tibetan calendar and usually overlooked by two pathologists.
In fact, it is a far more. It is a far more complicated phenomenon.
And maybe it will just maybe it can even be useful for the scholars of the Tibetan government,
which I hope to demonstrate tonight before we get to the point till they stop.
Which is why the scholars of the Tibetan canon should consider Mongolian grandeur.
I'm bound to begin with some preamble to remind you a couple of things about the Tibetan ganja, which may be useful for our discussion.
And to give you a rough idea of the Mongolian election, as you definitely know,
the term ganja literally means words of the Buddha in translation together with the tundra, which is roughly the collection of Carpenteria literature.
It does teaches us that the so-called Tibetan Buddhist. Come on.
But we must bear in mind that, first of all, what some of the Buddha or Buddha election and sunscreens are understood by the
Buddhist tradition and a very broad sentence and represented by the texts of force.
Three strains mainstream or Hennion and Mahayana and much right on this host of texts was translated not only from Sanskrit,
but also from some other languages. Then the ganja has always been an open collection of tips, texts couldn't read.
It's unmetered and added sets for all different reasons. As a result,
it has never known a single authorised tradition of the Tanjore normally done just different from each other in their contents instruction,
particularly authority to sign of such individual conjurers.
Now, today and more continue to be discovered. So speaking of the Tibetan Gandara and similarly late to the Mongolian one,
I will use this term as a collective when referring to the concept to the more or less complete collection of sayings of the Buddha.
The Tibetan gunja is the results of a long term process that went on for more than five centuries through several periods,
the so-called Belad infusion, that sort of thing, to lose a dark age,
and then later the fusion until the old tongue manuscript Gunja was compiled in the first decades of the 14th century.
What is very important,
so I would today soak up until the early 14th century and actually beyond various components of translated collections were transmitted separately.
The general distinction between Tonja and Tonja wasn't Yepp means.
That is why Peter Skilling proposed a more accurate term for this period cutting.
At some point, similar or related texts were gathered into single volumes.
This is attested by the fact that in some excellent collections, individual volumes have touch-ups or table of contents.
Gradually, these volumes were organised into sets. Some text could be included into several sections.
And that caused a growing number of duplications and interpretations in the later countries.
An intermediate stage between the collections of Imperial Times and the fully
developed countries can be seen in the group of the so-called Proteau dungeons.
These are complete collections of the Budish word, but not yet systematically arranged in two countries.
The time of Mongol and urine rule in Tibet was particularly fruitful for the genesis and development of the country.
The available evidence suggests that the production of virtually all large scale manuscript
collections belong to the late 13 and early 14th century were carried out through Mongul Patronus.
The circularly displayed great throw in this process.
Some of these collections were called Tanagers, but none of them has survived to the present day.
The exact nature is unclean, though not Tongon just became a conceptual prototype for the later collections.
And at present we are aware of several circle lines of groups of Tibetan countries.
None of this lines is pure. They show various degrees of interrelations and cancellations,
according to the various lines of transmission for groups of Congress generally distinguished.
The two main groups of sulphite in town come up next door and a group of local independent dancers.
And that's what we must remember, that the oldest known characters, Propaganda's, is physical lancet's in state from the seventh century.
Mongolian translations of Buddhist scriptures began to be made in the late 13,
early 14th centuries under the U.N. demons again due to the lack of historical and textual data.
It is rather problematic, tedious to make this tale of translation activity during the time.
It looks like, as previously hinted at this early stage reception of the sacred text.
What's going on systematically in the following periods from the fall of the year dynasty?
Thirteen sixty eight to the second half of the 16th century is characterised by the decline of literary activity.
It was caused by a loss of imperial supports, the internecine feuds,
the growth of the political and cultural activity of the Mongols in the second half of the 17th century also influence the title for the religion,
the Mongols for Science. At the time,
Buddhism became instrumental in the process of a rare interpretation of the Mongolian political system to the established power mechanisms.
This sucks large scale literary achievements here with the new translations of Buddhist texts,
we made Mongolian chronicles in foremast of a number of Tibet.
You can change some written boat brought to my role as sacred relics by the members of ruling class,
the two Mongolian sources, one Chronicle and one polypharmacy, for That's The Time I'm doing.
And Gandules was translated onto the ultimate con strength son.
Now they said down in the period from 16 02 to sixteen.
Regrettably,
not a single foliar of this ganja has survived to the present day and we don't have any further information about its structure and content.
And in fact, we have no real idea what exactly the authors of these two Mongolian sources may have intended.
But with some gumption, it could be merely an ensemble of translated texts that both seem to represent what's in the book.
Before the sex and presentation of the Mongolian gotten church, one hundred thirteen booleans was completed in 16,
twenty eight, sixteen twenty nine under the patronage of the last small Mongolian from lignum.
And again, as in the year time the SWAT team was participating in this work.
The translation and editorial work was crowned by production of a special manuscripts written in Bones on a blue background,
which is referred to in the original Mongolian Social Sunday, the second village teacher as the Golden Dungeon at present 20.
And so this manuscripts are preserved in the Academy of Social Sciences.
Of course, during the periods of the 17th surly 18th centuries,
Lignum Spanish troops edition circulates amongst the Mongols in Popish to which attests to a number of manuscripts,
fragments preserved to the modern day despite the production of the ganja in all
continents of alternative translation of the most most popular text kept to be made.
Thus, for example, we are aware of eight translations of us a Hostetter, five translations of the budget,
a SHIGEKO, several translations from the title question bore and so on.
Later on, one of the copies of the Levenson's gunshot became the basis for yet another edition and this time telegraphy,
one of some days Moorlands implemented under the auspices of the same in this December Tennesee 17, 17, 17 times.
The collection was structured in accordance with one of the conditions that damages the missing text through a translator and added to the collection.
And now this would translate to the new or revised emergences. It's.
In the 40s, over the 20th century, loosely to compile the catalytic of the block Prince of Mongolia Tundra,
which gave the scholars an idea which sometimes unstructured,
substantial amounts of work was carried out during the period from the 60s to the 80s by Walter High Sick.
And my teacher got as sick as the.
Must be noted that this work was almost exclusively based on the two sources, the Block Prince and the St. Petersburg manuscript.
Conjugates says it was discovered in 1892 and then in Mongolia by the brilliance, Russian scholar Alexei Basnet,
who later was engaged in its acquisition by the St. Petersburg University, where it's just kept its own way.
University. We have an anecdote that's a historical one that's in the late 50s.
Then dance scholar Rocco Veera came out of a library with the letter from Khrushchev, who was the head of the science of that, Simon.
And this letter appeared to be a permission to make photocopies for anything he wanted in the library,
and he had just enough time to copy only the Vienna section of the dungeon.
So how sick examined the denier section with these of these materials?
Here is another folder of this managed.
It consists of one hundred agents that seem booleans plus one volume of the capsule gold not naked, which means to the sunlight.
And it still remains the only complete manuscript, Guns in the World.
Its catalogue was published in nineteen ninety three by at the CNN.
The research demonstrates it's that, first of all, the and contents of the same manuscript didn't respond to an exact extent that you can draw.
And it is very unlikely that the Mongolian dungeon was put together independently from some Tibetan collections.
Then the three basic sources, the manuscript that make the catalogue and the blueprints didn't correspond to each other.
That led schools to suggestion that the manuscript is some kind of a draught version written together,
or maybe even earlier than the golden grandeur and the touch.
A little belongs to some other version of the Guntur that hasn't survived to the present day.
What's a no picture, isn't it? Too many questions.
The analysis of the golden guides of my health, but it wasn't accessible for the school was from outside China.
Then there were splats along Belal in big Tanjore Stotish when their ideas were
Malé reproduced in the scholarly works interests and the Mongolian grandeur
was reawakened by Professor CocaCola problems from the University of Berlin by
launching in 2011 approach to the guns of colourfulness comparative analysis.
My colleagues and I took parts of notes and the main idea of the project was to
make the kanji of colour fonts accessible for historical until alleged analysis.
During the course of this work, the catalogue of the manuscript Tanjore preserved in a lot of that was prepared by Sragow.
But I gotta tell, I'd sit and peel off. But anyway, with knowledge of the Mongolian, Gunji remained extremely fragmentary.
It was clear that we should study all the exit copies purpose of the Gunjan correlations between them and their relation to the Tibetan youngsters.
So for a number of years, my colleague governments were on standby. We study manuscript collections in Mongolia and China.
First of all, luckily we managed to get access to the Golden Dontcha, which changed a lot.
Almost in parallel with this, Natalie and Foursquare, let's say, rediscovered in the Institute of Oriental Manuscripts in St. Petersburg.
The fragments of the three conjures from June got him. And as these fragments West gets, it's all over Europe.
We carry on collecting data in the European libraries.
So here here are the gun show sources we managed to examine.
This is the Golden Gun Control 20 Rodin's Preserved Preserved in the Academy of Social Sciences.
And who put the history caller, the contents, the doctors and the physical features of the manuscripts.
Give us a clear indication. It's not White's confirmation that it is the very same country Arab League team produced in 16.
Twenty nine is another four of this manuscript than a number of fragments of St Gundars.
One was written in gold, just like Little Gem caught to.
So-called black dungeon. I think in Tibetan started, she called them.
Not just because they are written in white paper. And we call them black because they're written in black.
And this is the other one. They were brought to Russian and European libraries from one of the abundant Jangala monasteries during the 18th century.
The Jungle Book of Manuscripts is definitely connected with the Golden Gun, apart from some common textural characteristics in the flesh.
This gun just in the felician or fall for manuscripts.
Hundreds are marked with small crosses, as you can see inscribes.
Wrote the amazing Sold in margins.
Most resourceful turned out to be the scribe who wrote his name in the Golden Gun Rights under the image of my train.
You can say it's him. Well, the closer to the book, the betting, the crosses are characteristic of the old Tibet manuscripts.
Closing rose from don't climb on top below. And later as well.
But I've never, ever met them in any of them Angolan texts.
So I believe this man was borrowed from some Tibetans.
This drives autographs on the margins are also absolutely unique, someone who live in Memphis culture.
If you've seen anything like this in Tibetan manuscripts, they tell me one volume is preserved in the Copenhagen Royal Library.
The collection, compiled from several manuscripts, Gunja,
one hundreds and nine volumes plus three duplicates, is preserved in the Academy of Social Sciences.
The Mongolian who quotes. In the National Library of Mongolia, there's an interesting collection, at the core of it is the dungeon.
Most likely, 60 volumes are also collected from different sets of begotten.
But also 20 volumes of alternative translations. And non cannot canonical texts like money come to mind.
So do we just get together with them in a lot of depth in the centre of Oriental manuscripts and silent groups of the Institute for Mongolian,
Buddhist and Tibetan Studies. That's one more gunja. One hundred and nine Volant volumes.
And the electronic catalogue was prepared by Sagala.
But I got and I sit in people's during the course of our work, we established them.
Now we published a number of articles in the comparative catalogue of the Gods and Guns and
the complete edition of the generic golden fragments that are almost ready to be published.
The results of our studies prove that the same.
Because this is manuscript is not a jobs for. There are several manuscripts.
Caucus absolutely identical. But at the same time, the so-called legations manuscript version of the Mongolian ganja is not homogeneous.
Some of its copies reveal structural variations on the new clothes different.
At times I see Cronos translations of the same texts, including translations from the period.
So there are at least two lines with the Golden Ghengis.
One of them includes seemingly more archaic, copious stemming directly from the Golden Gate Bridge.
You see, there are still questions,
but at least now we know where to look to the answers that not only get a catalogue turned out to be a real curiosity.
First of all, there are at least three copies of it.
So it's not some kind of an accidental text.
It's introductory parts is the abridged translation of the pretty face to the catalogue of their monthly guntram.
The Mongolian also added to several lines about dim sum and then similarly to one lead in Mongolia, and text users shot him on his street,
turning off the wheel as the guiding print rubrics, but feels them with with tales of this framework,
with the different contents and arrangements of texts.
So it looks like something between the one way Consolo, Golden Gunya and possibly some ideal Gunji that they kept in mind.
This is how the style of the Mongolian gunge looks now.
I'm not going to touch you with many details and tell you how we came to this picture because of the lack of time.
First of all, and because then you asked me not to go too deep into textual collection just compared with the picture you've seen before.
So now at least we've come to the point of discussion.
What's kept what's Canada interested to be told, agist in the Manguel and then students down here?
Again, I can give you only several dances in jonquils just to straight picture.
And from now on, I'll be speaking exclusively about the Mongolian men's.
First of all, Mongolian membership gunja contains translations of alternative.
Maybe we can call them nonmainstream versions of Tibetan texts and noncommunicative works, for example.
Some have asked us, Ahoskie. There are three Tibetan versions, so the suits are characterised by some structural differences from each other.
Traditionally, they're referred to as Brandwatch in the journal.
The Chen, based on the three ways, the name both Srinigar, lots of books, the character mentioned by the Buddha.
The first chapter of the text was translated into Tibetan or the three versions.
Then Chen is absolutely predominance. It is included in the bulk of the gunge traditions.
The Dayton version is extremely rare. As far as I know, one exists only one copy in the Library of Tibetan Works and I kind of Thomastown.
So Jiang is quite Trez. Well, it is included only in St Gunter's.
The drug tanjil and then dependent's manuscript edition created in western Tibet.
It contains all three versions of the same trip, by the way,
and two manuscripts of the 10 Tempah module group for the London and the Tokita countries.
Due to the work of Natalie imports, we are aware now of AIDS.
My goal in translation, so they asked us, can they fall into two groups?
Five translations, including the one in the Mongolian managed with Danja roughly of the first half
of the 17th century and three later translations of the second half of the 17th,
18th century. Now, it's only true that the five earliest Mongolian translations for the shooter were based on those of Giang version.
It means that in the first half of the 17th century, this version, which which is a rarity today, dominates its transmission.
That's just the hassle of getting Mongolian and was later replaced by the widely spread throughout much in.
Then the Donlon translated into Tibetan from Chinese and into Mongolian from Tibetan.
There are two versions of this story in the Tibetan language.
One consists of 50, one chapter.
And the other one has an extra chapter of the story of Bryn Sujata,
the first one is a sort of mainstream texts included to almost all Tibet, some countries.
The second one. Apart from several separate manuscripts.
I think to manage chroot. So I printed edition. It included only in the drug of London dungeons.
I thought tanjil this suggested Jatta takes the seventh chapter.
And in London, many in the London manuscript. It gives the last 50 second chance.
I'm gonna ganja includes the 52 chapter version of the Sutro, The Extra Tales, the seven chapter as in the book Tension.
The next text is they're asked to Dushan, the so called Sutro of the eight Luminoso.
This is a translation of popular over popular Chinese tortoni suit.
And even in the Chinese Buddhist tradition, that is considered to be apocryphal because it contains some terrorist elements.
It's Tibetan translations were found already amongst the dotcom fragments.
It's the abridged version. Only about 25 percent of leading contexts.
But language is included in the Tibetan Gunter's. So that's how puggle some canonical collections from western Tibet.
The first Mongolian translation of the shooter was published under the Rhine, and the Mongolian gunshop contains the complete version of the text.
Not the brightest one.
I have a suspicion that several more texts in the Mongolian Guntur could be the translations of some alternative versions of the Tibetan texts.
But this work is still in progress.
A very interesting example of a noncanonical temp's included in the Mongolian Ganja has two titles and you can see them.
I'm not going to touch you. Sochi with my surmounts station, that language.
And it is usually represented in the secondary literature as the history of the cycle of and death.
The text was started by your sharing, my editor. It just mentioned in some articles as well.
Presumably this text was compiled into that some under the influence of translations in Chinese, which is tested by its vocabulary.
And you can see it's already sisal in this verse, five texts.
The protagonist tries to gain peace and happiness for his death, following all of the teachers who visits are unable to help him until he meets.
Sakyamuni gives him the Buddhist idea of the death sentence phrases that was initially hard and he has the parts of a path to enlightenment.
In a way, it is the text where people decide use of death and funeral,
Rice meets with Buddhism and Buddhism, which of course, amongst the Don Juan manuscripts.
There are nine copies of the text and all of them are incomplete.
And I haven't found any mentioning for some later corpus.
The Mongolian manuscript dungeon contains the complete text of the history of the cycle of births and deaths.
I have identified it's quite recently, so I didn't have enough time to study it properly.
But the very fact is very interesting. And the other thing, we'll publish the Mongolian translation.
That in the Mongolian Gunjan, we have a text to include it in one of several groups of countries and not in Dallas.
When I met the first example of such a text that belongs, as far as I remember, exclusively to the Temple Mount, I thought,
well, at least we can identify the groups will follow possible Tibet model with very soon this beautiful idea was destroyed.
I want to give you examples created, but there are texts that belong exclusively to tell part time jobs.
Exclusion to temple months. Recently I discovered in the Mongolian tundra the longer version of one of the Rudd quoted texts,
which is included in gone clop try to conjure drunk and several other independent Gundars.
Whether it's. The other interesting group of texts that the texts of the so-called textual texts that are usually included into the Tunja,
this text can be divided into three groups. First, the texts that are present in some Tibetan Gunter's to this group, for example, belong.
Three texts by Mail Guardian. All three are absent in the hope of getting those two chapters of the Heman by much chatter.
Are included in the Mongolian ginger as the separate works.
In fact, these texts that is present in the whole draught and.
Second choice. This second is the text to be met with only with some George.
So in Mongolia, I'm going to. We have Friedgen shot to tell.
But I know I got a Jimar and a couple of him, Zaman's one is these are anonymous and the other his mother to my children.
And also there's a group of texts that I couldn't identify.
They do not have transcriptions of the Tibetan titles.
Only the Mongolian type titles. They are Marxists McTell, which means him.
So they are usually given sort of all the concessions you Manteca and Munjal screen and the TONJA set in the Tunja.
There are texts with the similar titles, but none of them is identical to the Mongolian translations.
Then the applications in the Mongolian manuscript, Tonja.
There's about 100. For duplications.
Which is a lot. Most of them are the different translations of the same texts included in the different sections of the Guntram.
Maybe some of them belong to two different versions of Tibetan texts.
And finally.
Some ideas about the possible Tibetan sources of the Mongolian translations can be drawn from the transcription of the Sanskrit Tibetan titles,
translations of Tibetan coliforms and various additions to the texts,
such as a number of chapters and flocks that can be indicated in thens text in a number of cases and
texts for some irregular readings which agree with noun or a limited number of Tibetan Gundars.
I'll give you just one example. One of the neco to text in the Mongolian manuscript gun just has the bullet.
Dutcher for the volumes. Try and chop exactly this laudanum as you remember.
Such lists were used in the early stage of the formation of Tibet's demonic collections.
And as far as I know, they were discovered only in some volumes in the memoir and brought manuscript dungeons
as well as in the flop propaganda of collections of those three collections solely on
floor has preserved such chips in the Rock McWatters section Williamston got and Tranh
Circulation collected collection of culture for the travel rooms in St. Petersburg.
Manuscript under the gun Klar manuscript can be presented as the following table.
This is just the first part of it.
This is the small boat where similar fragments in the Mongolian and Tibetan texts, some marked with red.
So you can see that's that what the Mongolian garchik seems to be a slightly deranged version of the Tibetan one.
So to conclude, my God, I got you.
First of all, the goal and Magic Gundry is a very interesting collection of tips.
Some of its peculiarities, of course, can be explained,
explained by the use of old Mongolian translations that I sent to some reversions, Tibetan texts, which is interesting anyway.
But it's very unlikely that the Mongolian culture was compiled without any Tibetan modem.
In fact, that was the main idea to bring a INMA in the Mongolian language.
They use the word Zollo, which means to invite.
So they wanted to invite the ganja from Enlighted WC Unlettered East.
That was the idea. And this probability that no deal seems to be very interesting.
So maybe the lingo in danger can help to solve some puzzles and that conjure Stantis kid.