Oldal 406 [406]
OCR
KARENINA KOLLMAR-PAULENZ instructions exactly. Rang byung rdo rje left China in 1334, but he returned for a second time in 1337. His second visit was cut short by his untimely death in 1339. Why is the visit of the Third Karmapa Rang byung rdo rje in the capital of the Yuan dynasty important for the history of gcod in Mongolia? The gcod-practice, in Mongolia often referred to as /iiijin (from the Tibetan /us sbyin, “to offer the body”), in more recent years has been successfully revived and is now very popular in postsocialist Mongolia. In their contribution about present-day Buddhist practices of the so called “Red Tradition” in Mongolia, Hanna Havnevik, Byamba Ragchaa and Agata Bareja-Starzynska have identified five different /iiijin traditions in Mongolia.* With the exception of one of them, these five gcod traditions have in common that none of them seems to have a long history in Mongolia. Yet, from the texts extant in the library of the Manchu prince Yungli we know that in the 18" century gcod was certainly part of the Mongolian religious field.4 The practice was apparently well known in the Buddhist circles in the Manchu capital of Beijing, and most probably also in the Mongolian regions.” The numerous iconographic representations of Ma gcig lab sgron ma in Mongolian Buddhist art also attest the popularity of gcod.° However, we have only scarce information about the early history of the gcod tradition in Mongolia before the 17" and 18" centuries. We do not know when, by whom 3 1. The Züijin spread by the Fifth Noyon Khutuktu Dandsan Rawjaa (1803-1856), 2. a lüijin which was practiced in the 1920s in /kh khüree (Mong. Yeke küriy-e) allegedly going back to a gcod tradition of Bla brang bkra shis ‘khyil, the famous monastery in East Amdo, 3. the tradition practised in the ger temple of Bawuu jorwon (Tib. dPa’ bo sbyor dpon) in /kh khiiree, said to go back to Thang thong rgyal po (1361-1485), 4. the lüijin of Khüükhen Khutuktu from the Gobi. This lüijin tradition connects to Dsanabadsar’s times through the ritual instruments its practitioner uses. Interestingly, Damdinsüren mentions a famous lüijin specialist who lived during the time of Dsanabadsar, thus dating back the Mongolian gcod practice to the 17" century. 5. The famous tradition of E Lama Ngag dbang dge legs dpal bzang (19" century) from Kumbum (Tib. sKu ‘bum) monastery; for all five see Havnevik, Hanna — Ragchaa, Byamba — Bareja-Starzynska, Agata: Some Practices of the Buddhist Red Tradition in Contemporary Mongolia. In: The Mongolia-Tibet Interface. Opening New Research Terrains in Inner Asia. PIATS 2003: Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford 2003. Ed. by Uradyn E. Bulag — Hildegard G. M. Diemberger, Brill, Leiden and Boston 2007, pp. 228-235. For the developments in the last years see Havnevik, Hanna: Female Founders, Ritualists, and Clairvoyants in Post-Socialist Mongolian Buddhism. Revue d'Etudes Tibetaines 34 (2015), pp. 35-52; Havnevik, Hanna: Buddhist Modernity and New-Age Spirituality in Contemporary Mongolia. In: Buddhist Modernities: Re-Inventing Tradition in the Globalizing Modern World. Ed. by Hanna Havnevik — Ute Hüsken — Mark Teeuwen — Vladimir Tikhonov — Koen Wellens. Routledge, New York 2017, pp. 121-122, 124. * Uspensky, Vladimir: Catalogue of the Mongolian Manuscripts and Xylographs in the St. Petersburg State University Library. Compiled by Vladimir L. Uspensky with assistance from Osamu Inoue. Ed. and foreword by Tatsuo Nakami. Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo 1999, pp. 395-398. 5 Ofirov, B. V.: Tradicija Cod v Burjatii. In: Zemlja Vadzrapani. Buddizm v Zabajkal’je. Ed. by Tsymzhit P. Van£ikova. Dizajn. Informatsija. Kartografija, Moskva 2008, p. 158, 171. ° Meinert, Carmen (ed.): Buddha in der Jurte. Buddhistische Kunst aus der Mongolei. Gert zalarsan burkhad. Mongolyn burkhny shashny urlag. Hirmer Verlag, München 2011, Vol. 1, p. 180 and 181, ill. 84 and 85. The dating is difficult; the catalogue dates the 7sagli and the Ga’u to the 19" century. The gcod practice was also popular among the Buryats, as is attested in thangkas from the region, compare Buddijskakaja Zzivopis’ Burjatii iz fondov muzjeja istorii Burjatii im. M.N. Khangalova. Njutag, Ulan-Ude 1995, p. 111. 404
