龍谷大学西域研究叢書6 大谷探検隊収集西域胡語文献論叢： 仏教・マニ教・景教 [Ryukoku Silk Road Studies 6. Essays on the Manuscripts w... more 龍谷大学西域研究叢書6 大谷探検隊収集西域胡語文献論叢： 仏教・マニ教・景教 [Ryukoku Silk Road Studies 6. Essays on the Manuscripts written in Central Asian Languages in the Otani Collection: Buddhism, Manichaeism, and Christianity]
This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the stor... more This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the story of Shunzi 舜子, a medieval Chinese narrative about Emperor Shun acting as a filial son. In China, the story was part of the lore of filial sons (xiaozi 孝子), popular throughout most of the dynastic period. Early versions of the Chinese story survive in Japan and Dunhuang, and these display obvious parallels with the Uyghur text. While this allows a positive identification of the content of the three Turfan fragments, the differences reveal that none of the known Chinese versions could have served as the source text for the translation. The Old Uyghur version, therefore, represents an otherwise unattested version of the story, which may have developed among the Uyghurs.
The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miraculous story co... more The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miraculous story concerning a girl, and the Ten Feast Days and the Twelve Calendric Days. It expounds the merits of chanting this scripture itself. So far, Chinese and Tangut versions are edited. This paper provides the edition of the texts in Old Uighur attested in manuscripts of St. Petersburg and Berlin. The comparative study of the texts reveals that the Old Uighur version is parallel to the Tangut version.
This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the stor... more This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the story of Shunzi 舜子, a medieval Chinese narrative about Emperor Shun acting as a filial son. In China, the story was part of the lore of filial sons (xiaozi 孝子), popular throughout most of the dynastic period. Early versions of the Chinese story survive in Japan and Dunhuang, and these display obvious parallels with the Uyghur text. While this allows a positive identifi cation of the content of the three Turfan fragments, the diff erences reveal that none of the known Chinese versions could have served as the source text for the translation. Th e Old Uyghur version, therefore, represents an otherwise unattested version of the story, which may have developed among the Uyghurs.
Multilingual Source Materials of the Dunhuang Grottoes, 2017
Through the four years of investigations, I could find out 43 Brāhmī Inscriptions from the Mogao ... more Through the four years of investigations, I could find out 43 Brāhmī Inscriptions from the Mogao and Yulin Caves. Among them, 41 are written in Sanskrit and 2 in Old Uyghur. These inscriptions could be written by Buddhist pilgrims from the Uyghur kingdom.
In this essay, I would like to provide an instance of a toponym in Turfan region, which goes back... more In this essay, I would like to provide an instance of a toponym in Turfan region, which goes back to the name of a Buddhist monastery. This is the revised version of Kitsudo 2014 [forthcoming].
Journal of Asian and African Studies, No. 96., 2018
The Collection of the State Hermitage Museum (St. Petersburg, Russia) includes a large number of ... more The Collection of the State Hermitage Museum (St. Petersburg, Russia) includes a large number of Tangut items. Originally, an Imperial Russian expedition commanded by Colonel Kozlov discovered the items in the ruins of Khara-Khoto (Inner Mongolia, China), one of the fortified towns of Xixia. Most of the items are fine art objects and some of them contain texts written in Tangut. These items include the so-called "Illustration of the Ten Dharmadhātu of Mind Contemplation" (観心十法界図), in which four holy states (Buddha, Bodhisattva, Pratyekabuddha, Śrāvaka) and six types of entity (deva, human, asura, animal, hungry ghost, Hell) are illustrated and described in detail in Tangut. The illustration is quite valuable for comparative studies between Tangut and Uighur Buddhism. It provides a comprehensive explanation of the world and an explanation of its ten realms. In this study, we examine this part of the Tangut texts. In Section 1, previous studies (the caption by Samosyuk and the study by Kii) are introduced, and some new remarks are added by authors. In Section 2, the entire texts are deciphered; it is more than 90 lines long. The Tangut scripts, reconstructed forms of the syllables, glosses, and a translation into Japanese are presented line by line. In Sections 3 and 4, we compare the studies with the Chinese text (Yuandun guanxin shifajie tu [円頓観心十法界図]) by Zunshi (遵式) and linguistic remarks on the Tangut sentences in the texts. The texts contain not only Buddhist but also Confucian views at several points. We conclude that the Tangut version was translated from one of the Chinese versions, which is unidentified at this stage. On the matter of Tangut linguistics, we observed unique samples, in particular the use of negative prefixes and the co-occurrence of contain prefixes and verbs.
The Yuanduan Guanxin Shifajietu (Illustration of the Ten Realms of Mind Comnemplation in the Perf... more The Yuanduan Guanxin Shifajietu (Illustration of the Ten Realms of Mind Comnemplation in the Perfect and Immediate Teaching), drawn by the Northern Song Tendai priest Ciyun Zunshi 慈雲遵式 was the source for the Kumano Kanjin Jikkai Mandara 熊野観心十界曼荼羅 handed in Japan. This diagram is a schematic of the ten realms, with the heart character 心 in the center, and ranging from the Buddha realm to the realm of hell. This mandala was to be used to reflect on one's own heart.
In this article, we first examine and compare the iconography and text of Zunshi's Yuanduan Guanxin Shifajietu and Khara-khoto work, then we compare the Khara-khoto work and the mural painting from Bezeklik cave, Turfan.
The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miroculous story co... more The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miroculous story concerning a girl, and the Ten Feast Days and Twelve Carendric Days. It expounds the merits of chanting this scripture itself. So far, Chinese and Tangut versions are edited. This paper provides the edition of the texts in Old Uighur attested in manuscripts of St. Petersburg and Berlin. The comparative study of the texts reveals that the Old Uighur version is parallel to the Tangut version.
Bezeklik cave 20 was decorated by twelve portraits of monks in the corridor. They are Chinese and... more Bezeklik cave 20 was decorated by twelve portraits of monks in the corridor. They are Chinese and Tocharian monks with Chinese and Brahmi inscriptions respectively. This paper examines the Uighur domination on the Dunhuang Buddhism based on one Brahmi inscription attached to a portrait of Tocharian monk from Dunhuang Mogao 148, which bears "suvarṇamudrā", namely Golden Seal.
In T. Irisawa and K. Kitsudo (eds.), Essays on the Manuscripts written in the Central Asian Languages in the Otani Collection: Buddhism, Manichaeism, and Christianity. Kyoto, 2017
An Old Uyghur manuscript Mainz 340 contains typica terms to theVijnaptimatrata doctrine. However,... more An Old Uyghur manuscript Mainz 340 contains typica terms to theVijnaptimatrata doctrine. However, this text does not belong to Vinaptimatrata school, but Chan school, because the text contains the pararells to the Xiaocheng sanke 小乗三窠 or the Dacheng sanke 大乗三窠.
The Krotkov collection from IOM, RAS preserves amount of the Old Uighur manuscripts identified wi... more The Krotkov collection from IOM, RAS preserves amount of the Old Uighur manuscripts identified with the Huayan jing in forty scrolls. These manuscripts belong to the same copy set with the manuscripts of the Ōtani collection. In this paper, I would like to reconstruct the colophon of the Huayan jing in Old Uighur, which explains that Antsang from Beš Balïq translated the Huayan jing in Old Uighur by the order of Arïq Böke.
龍谷大学西域研究叢書6 大谷探検隊収集西域胡語文献論叢： 仏教・マニ教・景教 [Ryukoku Silk Road Studies 6. Essays on the Manuscripts w... more 龍谷大学西域研究叢書6 大谷探検隊収集西域胡語文献論叢： 仏教・マニ教・景教 [Ryukoku Silk Road Studies 6. Essays on the Manuscripts written in Central Asian Languages in the Otani Collection: Buddhism, Manichaeism, and Christianity]
This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the stor... more This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the story of Shunzi 舜子, a medieval Chinese narrative about Emperor Shun acting as a filial son. In China, the story was part of the lore of filial sons (xiaozi 孝子), popular throughout most of the dynastic period. Early versions of the Chinese story survive in Japan and Dunhuang, and these display obvious parallels with the Uyghur text. While this allows a positive identification of the content of the three Turfan fragments, the differences reveal that none of the known Chinese versions could have served as the source text for the translation. The Old Uyghur version, therefore, represents an otherwise unattested version of the story, which may have developed among the Uyghurs.
The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miraculous story co... more The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miraculous story concerning a girl, and the Ten Feast Days and the Twelve Calendric Days. It expounds the merits of chanting this scripture itself. So far, Chinese and Tangut versions are edited. This paper provides the edition of the texts in Old Uighur attested in manuscripts of St. Petersburg and Berlin. The comparative study of the texts reveals that the Old Uighur version is parallel to the Tangut version.
This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the stor... more This paper identifies three manuscript fragments from Turfan as an Old Uyghur version of the story of Shunzi 舜子, a medieval Chinese narrative about Emperor Shun acting as a filial son. In China, the story was part of the lore of filial sons (xiaozi 孝子), popular throughout most of the dynastic period. Early versions of the Chinese story survive in Japan and Dunhuang, and these display obvious parallels with the Uyghur text. While this allows a positive identifi cation of the content of the three Turfan fragments, the diff erences reveal that none of the known Chinese versions could have served as the source text for the translation. Th e Old Uyghur version, therefore, represents an otherwise unattested version of the story, which may have developed among the Uyghurs.
Multilingual Source Materials of the Dunhuang Grottoes, 2017
Through the four years of investigations, I could find out 43 Brāhmī Inscriptions from the Mogao ... more Through the four years of investigations, I could find out 43 Brāhmī Inscriptions from the Mogao and Yulin Caves. Among them, 41 are written in Sanskrit and 2 in Old Uyghur. These inscriptions could be written by Buddhist pilgrims from the Uyghur kingdom.
In this essay, I would like to provide an instance of a toponym in Turfan region, which goes back... more In this essay, I would like to provide an instance of a toponym in Turfan region, which goes back to the name of a Buddhist monastery. This is the revised version of Kitsudo 2014 [forthcoming].
Journal of Asian and African Studies, No. 96., 2018
The Collection of the State Hermitage Museum (St. Petersburg, Russia) includes a large number of ... more The Collection of the State Hermitage Museum (St. Petersburg, Russia) includes a large number of Tangut items. Originally, an Imperial Russian expedition commanded by Colonel Kozlov discovered the items in the ruins of Khara-Khoto (Inner Mongolia, China), one of the fortified towns of Xixia. Most of the items are fine art objects and some of them contain texts written in Tangut. These items include the so-called "Illustration of the Ten Dharmadhātu of Mind Contemplation" (観心十法界図), in which four holy states (Buddha, Bodhisattva, Pratyekabuddha, Śrāvaka) and six types of entity (deva, human, asura, animal, hungry ghost, Hell) are illustrated and described in detail in Tangut. The illustration is quite valuable for comparative studies between Tangut and Uighur Buddhism. It provides a comprehensive explanation of the world and an explanation of its ten realms. In this study, we examine this part of the Tangut texts. In Section 1, previous studies (the caption by Samosyuk and the study by Kii) are introduced, and some new remarks are added by authors. In Section 2, the entire texts are deciphered; it is more than 90 lines long. The Tangut scripts, reconstructed forms of the syllables, glosses, and a translation into Japanese are presented line by line. In Sections 3 and 4, we compare the studies with the Chinese text (Yuandun guanxin shifajie tu [円頓観心十法界図]) by Zunshi (遵式) and linguistic remarks on the Tangut sentences in the texts. The texts contain not only Buddhist but also Confucian views at several points. We conclude that the Tangut version was translated from one of the Chinese versions, which is unidentified at this stage. On the matter of Tangut linguistics, we observed unique samples, in particular the use of negative prefixes and the co-occurrence of contain prefixes and verbs.
The Yuanduan Guanxin Shifajietu (Illustration of the Ten Realms of Mind Comnemplation in the Perf... more The Yuanduan Guanxin Shifajietu (Illustration of the Ten Realms of Mind Comnemplation in the Perfect and Immediate Teaching), drawn by the Northern Song Tendai priest Ciyun Zunshi 慈雲遵式 was the source for the Kumano Kanjin Jikkai Mandara 熊野観心十界曼荼羅 handed in Japan. This diagram is a schematic of the ten realms, with the heart character 心 in the center, and ranging from the Buddha realm to the realm of hell. This mandala was to be used to reflect on one's own heart.
In this article, we first examine and compare the iconography and text of Zunshi's Yuanduan Guanxin Shifajietu and Khara-khoto work, then we compare the Khara-khoto work and the mural painting from Bezeklik cave, Turfan.
The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miroculous story co... more The Jin'gangjing zuan consists of passages abridged from the Diamond Sutra, a miroculous story concerning a girl, and the Ten Feast Days and Twelve Carendric Days. It expounds the merits of chanting this scripture itself. So far, Chinese and Tangut versions are edited. This paper provides the edition of the texts in Old Uighur attested in manuscripts of St. Petersburg and Berlin. The comparative study of the texts reveals that the Old Uighur version is parallel to the Tangut version.
Bezeklik cave 20 was decorated by twelve portraits of monks in the corridor. They are Chinese and... more Bezeklik cave 20 was decorated by twelve portraits of monks in the corridor. They are Chinese and Tocharian monks with Chinese and Brahmi inscriptions respectively. This paper examines the Uighur domination on the Dunhuang Buddhism based on one Brahmi inscription attached to a portrait of Tocharian monk from Dunhuang Mogao 148, which bears "suvarṇamudrā", namely Golden Seal.
In T. Irisawa and K. Kitsudo (eds.), Essays on the Manuscripts written in the Central Asian Languages in the Otani Collection: Buddhism, Manichaeism, and Christianity. Kyoto, 2017
An Old Uyghur manuscript Mainz 340 contains typica terms to theVijnaptimatrata doctrine. However,... more An Old Uyghur manuscript Mainz 340 contains typica terms to theVijnaptimatrata doctrine. However, this text does not belong to Vinaptimatrata school, but Chan school, because the text contains the pararells to the Xiaocheng sanke 小乗三窠 or the Dacheng sanke 大乗三窠.
The Krotkov collection from IOM, RAS preserves amount of the Old Uighur manuscripts identified wi... more The Krotkov collection from IOM, RAS preserves amount of the Old Uighur manuscripts identified with the Huayan jing in forty scrolls. These manuscripts belong to the same copy set with the manuscripts of the Ōtani collection. In this paper, I would like to reconstruct the colophon of the Huayan jing in Old Uighur, which explains that Antsang from Beš Balïq translated the Huayan jing in Old Uighur by the order of Arïq Böke.
In this paper, I will examine the praise of Xuanzang in Old Uighur. The parallel passages does n... more In this paper, I will examine the praise of Xuanzang in Old Uighur. The parallel passages does not exist in the Xuanzang’s Biography 大唐大慈恩寺三藏法師傳. The commentary style for the praise is very unique. Therefore, the praise is ascribed to the original work by an Uighur Buddhist monk. It turns out that this praise constitutes the last section of the scripture of the Ci’en School 慈恩宗 (Vijñāptimātratā school) in Old Uighur.
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https://www.museum.go.kr/site/main/archive/report/article_18883
These inscriptions could be written by Buddhist pilgrims from the Uyghur kingdom.
This is the revised version of Kitsudo 2014 [forthcoming].
In this article, we first examine and compare the iconography and text of Zunshi's Yuanduan Guanxin Shifajietu and Khara-khoto work, then we compare the Khara-khoto work and the mural painting from Bezeklik cave, Turfan.
In this paper, I would like to reconstruct the colophon of the Huayan jing in Old Uighur, which explains that Antsang from Beš Balïq translated the Huayan jing in Old Uighur by the order of Arïq Böke.
https://www.museum.go.kr/site/main/archive/report/article_18883
These inscriptions could be written by Buddhist pilgrims from the Uyghur kingdom.
This is the revised version of Kitsudo 2014 [forthcoming].
In this article, we first examine and compare the iconography and text of Zunshi's Yuanduan Guanxin Shifajietu and Khara-khoto work, then we compare the Khara-khoto work and the mural painting from Bezeklik cave, Turfan.
In this paper, I would like to reconstruct the colophon of the Huayan jing in Old Uighur, which explains that Antsang from Beš Balïq translated the Huayan jing in Old Uighur by the order of Arïq Böke.