阎摩敌《释量论庄严疏·极善清净释》导论部分摹写本——10a1-14b2（英文）

正This is the second part of the diplomatic edition of Yamāri’s Pramā■avārttikāla■kāra■īkāSupari?uddhā,the continuation of the part published before.1 In the part published here,Yamāri explains Praj?ākaragupta’s two initial verses,i.e.,folios 10a1-12a3 on PVA 1,and 12a3-14b2 on PVA2.     

A Diplomatic Edition of the Introductory Section of Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā——Folios 3a1-10a1

Introduction As it is well-known,Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā (hereafter PVATS)1 on Praj(n)ākaragupta's Pramā(n) avārttikāla(n)kāra (hereafter PVA) contains a lot of materials concerning various topics which are very important for historical reconstruction of the later development of the Buddhist epistemological system,especially the tradition beginning with Dharmakīrti's Pramā(n)avārttika (hereafter PV).     

Wise as the Filial Pious Prince:The Tibetan Sujāta-jātaka Translated from Chinese Sutras

1.Introduction My research centers around a birth story (Skt.Jātaka,Chin.bensheng本生,Tib.skyes rab) contained in the Sūtra of the Wise and the Foolish (Chin.賢愚經 Xianyu jing,Tib.mDzangs blun,abbr.SWF),2 a story in which a prince named Sujāta and his parents fled to another country because an evil minister of their suzerain tried to kill them.But as a result of taking a wrong path,they ended up using all their food and suffered greatly from starvation.     

A Diplomatic Edition of the Introductory Section of Yamāri's Pramā(n)avārttikālankāra(t)īkā Supari(s)uddhā Folios 10a1-14b2

This is the second part of the diplomatic edition of Yamāri's Pramā.navārttikālatkāra.fīkā Suparisuddhā,the continuation of the part published beforeJ In the part published here,Yamāri explains Prajnākaragupta's two initial verses,i.e.,folios 10a1-12a3 on PVA 1,and 12a3-14b2 on PVA2.     

History to Prehistory: an Archaeology of Being Indian

This paper explores a conception of being Indian in New Orleans that complicates and localizes Indian histories and identities. It poses that the notion of “being Indian” may be approached not only through the history and archaeology of persons but also as an identity such that being Indian itself is an artifact produced by a wide range of people in the development of New Orleans in the colonial and post-colonial periods. Employing a critical reading of intercultural relations, I explore archaeological evidence that suggests colonial New Orleans was created in both Indian and non-Indian terms through exchange. In this process archaeology shows that being Indian was part of a widely-shared colonial strategy that places a fluid Indian identity at the center of local history. The paper also considers how the marginalization of Indian people in the early nineteenth century was one way New Orleans and the greater southeast connected with dominant American sensibilities. Developing with the idea of “prehistory,” nineteenth-century Native Americans were distanced as a cultural other and pushed to margins of New Orleans society. The subsequent internal tensions of assimilation and removal derailed Indian challenges to White domination they had employed over the previous 100 years. As this action coincides with the invention of American archaeology as the science of prehistory, the paper concludes with a critical reflection on archaeological terminology.

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Re′sume′ Cet article explore l’idée d’être Amérindien à la Nouvelle-Orléans qui rend plus complexes et plus spécifiquement locales les histoires et caractères identitaires amérindiens. Il suggère que la notion d’ ? être amérindien ? peut être appréhendée non seulement à travers l'histoire et l'archéologie des personnes, mais également par le biais d’une identité à proprement parler, procédant de l’acceptation qu’être Amérindien est en lui-même une construction empruntant à un large éventail de personnes de la région de la Nouvelle-Orléans durant la période coloniale et post-coloniale. Utilisant une lecture critique des relations interculturelles, j'explore les faits archéologiques qui suggèrent que la Nouvelle-Orléans coloniale fut créée selon des principes à la foi amérindiens et non amérindiens par l’entremise d’échanges. Dans ce processus, l'archéologie démontre qu' ? être amérindien ? faisait partie d'une stratégie coloniale largement utilisée et qui se servait d’une identité amérindienne polyvalente comme point central de l'histoire locale. Cet article traite également de la fa?on dont la marginalisation du peuple amérindien au début du 19ème siècle fut un moyen par lequel la Nouvelle-Orléans et plus largement le sud-est sont entrés en adéquation avec la sensibilité américaine dominante. En même temps que se développait l’idée de ? préhistoire ?, les amérindiens du 19ième siècle furent écartés en temps qu’? autre culture ? et repoussés aux marges de la société de la Nouvelle-Orléans. Les tensions internes qui ont suivi, liées à leur assimilation et déplacement, ont entravées les efforts des Amérindiens contre la domination des Blancs, efforts déployés au cours des 100 années précédentes. Ceci co?ncidant avec l’invention de l’archéologie américaine comme la science de la préhistoire, cet article termine avec une discussion critique de la terminologie archéologique.

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Resumen Esta ponencia explora una concepción de ser Indio/a en New Orleans que complica y localiza historias e identidades Indias. Propone que se puede abordar la noción de “ser Indio/a” no sólo a través de la historia y la arqueología de las personas, sino también como una identidad que hace que ser Indio/a sea en si mismo un artefacto producido por una amplia porción de gente en el desarrollo de New Orleans en los períodos coloniales y post-coloniales. Usando una lectura crítica de relaciones interculturales, exploro la evidencia arqueológica que sugiere que el New Orleans colonial fue creado en términos Indios y no-Indios por el intercambio. En este proceso la arqueología demuestra que ser Indio/a era parte de una estrategia colonial extensamente compartida que ubica una identidad India fluida en el centro de la historia local. La ponencia también considera la manera como la marginalización del pueblo Indio al comienzo del siglo XIX fue una forma a través de la cual New Orleans y el gran sudeste se conectaban con las sensibilidades norteamericanas dominantes. Al desarrollarse con la idea de “prehistoria”, los Nativos norteamericanos del siglo XIX fueron distanciados como un otro cultural y desplazados a los márgenes de la sociedad de New Orleans. Las tensiones internas subsiguientes de asimilación y extirpación torcieron el curso de los desafíos Indios al dominio blanco que habían estado usando en los últimos cien a?os. Como esta acción coincide con la invención de la arqueología norteamericana como la ciencia de la prehistoria, la ponencia concluye con una reflexión crítica de la terminología arqueológica.

     

“THE MOST FASCINATING TOUR OF A LIFETIME”——A Trip to Tibet by Mr.& Mrs.Naisbitt

<正>From September 6~(th) to 11~(th),2009,80-year-old John Naisbitt,a famous futurist and the author of books respectively entitled Megatrends,Asia's Megatrends and China's Megatrends,together with his wife Doris who was also his co-author on the"Roof of the World",visited the holy city of Lhasa.Thus was a long-time dream finally realized. Though this was their first trip to Tibet,they have had a profound attraction to Tibet.     

阎摩敌《释量论庄严疏·极善清净释》摹写本——叶14b2-20a（英文）

正The following is the third part of the diplomatic edition of Yamāri’s Prama?nava?rttika?lanka?rati?ka? Suparis?uddha?(PVATS).It continues the portions published in earlier issues of this journal.1 The part published here is the last subsection of the introductory section of the PVATS,in this part,Yamāri explains the prose     

月称及其《入中论》(英文)

Ⅰ.Cadrakirti's Life and Works Cadrakirti(600-650)was a well-known Mād- hyamikāh scholar of Indian Mahayana in the seventh century,as well as the representative of Prasangika one of the two Mādhyamikāhs in the Indian mid-period. Since he redeveloped the Madhyamaka doctrines of Nagarjuna,founder of Mahayana theory,and became famous for inheriting Nagarjuna's Madhya-maka doctrines,so he is addressed with respect as one of     

Sumozhe Suppressed,Huntuo Halted: An Investigation into the Nature and Stakes of the Cold-Splashing Sogdian Festal Dramas Performed in Early Eighth Century Tang China

This article investigates two specific dramatic elements-the huntuo 渾脫 and the sumozhe蘇摩遮-at the core of the controversial "cold-splashing Sogdian plays" (pohan huxi潑寒胡戲).The huntuo could be a felt hat,an oilcloth,a pelt headdress,or a theatrical striptease.With deep multicultural roots,the sumozhe (samāja) combined masquerade,ambulatory drama,dance,and music into a boisterous spectacle.In addition to examining the high cultural stakes underlying the public performance and imperial support (or prohibition) of these plays in early eighth century Tang China,this essay proposes a link between these hibernal festal dramas and Turkish K(o)se plays.     

Project Beautifies the Potala Palace

From a distance, the Potala Palace looks old. However, a timely "renewal of ppear- ance" (painting) has given the palace a fresh look.With a view to gaining a betterunderstanding of the project, we visitedLiving Buddha Moya Qoigyi yaincain,a well-known specialist of ancientTibetan buildings.Worship of Red and White Colors The 56-year-old Tibetan architect sa that red and white are two basic colors in the life of the Tibetan race. Red refers to meat and white to dairy pro…     

THE SOCCER TEAM OF NYIRU VILLAGE

正One"hidden village"in the Tibetan-inhabited communities is home to a fashionable and somewhat miraculous occurrence:the rise of a local soccer team. The passion of the people here with regard to the sport can almost be said to be a newly found spirit. With 128 ethnic Tibetan households in total accounting for around 700 people, the small Nyiru Village is not typically the place where one would expect to find avid soccer fanatics, but since the formation of the team, a myriad of wonderful stories have become     

梵文写本《牟尼意趣庄严论》摹写本——第1章:叶4r3-7v4（英文）

<正>Abhaya?karagupta(ca. 11–12 th century) is widely known for a number of his compositions. Among the 21 works attributed to him by the Derge Tanjur, nineteen are allocated to the Tantra section, one to the Praj?a?pa?ramita? section, and two to the Madhyamaka section. Of these, the Munimata?lam?ka?ra, in the Madhyamaka section, is     

宝藏寂对佛性的理解（英文）

<正>The Ratnagotravibhāga(abbr.RGV)was very likely composed sometime around ~(th)e 4~(th) or 5~(th) century in India.But traces of the RGV fell into obscurity after ~(th)e late 6~(th) century,and again begin to appear after the early 11th century.To clarify the text’s resurrection after the early 11~(th) century,I have studied the earliest masters of this period who quote the RGV,namely Maitrīpa     

Protection of Lhalu Wetland

Lhalu Wetland is regarded as "the lung of Lhasa City" or its kidney showing its importance to the well-being of the capital of the autonomous region.Located in the north of the city, it used to be a piece of land belonging to a noble family named Lhalu. A typical highland marshland-type wetland, it is the highest of its kind in the world formed by the joint influence of the freezing grassland weather and its special geography.     

Dabringhaus,Sabine,Geschichte Chinas im 20. Jahrhundert(History of China in the Twentieth Century)

The book under review here,which is a continuation of Sabine Dabringhaus's last book,Geschichte Chinas:1279-1949 (History of China:1279-i949,Munich:Oldenbourg Wissenschaftsverlag,2009),does not aim to simply describe modern China nor to provide a simple list of historical events,rather,it aims to provide an understanding of China in the twentieth century.Dabringhaus ingeniously incorporates this "huge challenge" within a framework that distinguishes ten "distinctive periods" within the time span of the book,and addresses "aspects of continuity," including "the connection of the Chinese system of government to the ideological beliefs of China,its dominating leadership of political elites,and its nationwide bureaucratic control" (p.9).