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Review Author(s): D. Seyfort Ruegg Review by: D. Seyfort Ruegg Source: T'oung P

Review Author(s): D. Seyfort Ruegg Review by: D. Seyfort Ruegg Source: T'oung Pao, Second Series, Vol. 56, Livr. 4/5 (1970), pp. 338-341 Published by: Brill Stable URL: http://www.jstor.org/stable/4527832 Accessed: 20-06-2016 22:02 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Brill is collaborating with JSTOR to digitize, preserve and extend access to T'oung Pao This content downloaded from 131.172.36.29 on Mon, 20 Jun 2016 22:02:44 UTC All use subject to http://about.jstor.org/terms BIBLIOGRAPHIE BIBLIOGRAPHIE Par son unification avec elle - aham vajravdrdhi bhutvd taddkdram jagat sarvam karisydmi1) -, le Yogin acquiert la maitrise du Monde, en meme temps qu'il atteint a la beatitude de l'Eveil, puis au Nirvana. Cette etude de Mandala est capitale pour la comprehension d'autres textes similaires, mais moins detailles; je signalerai simplement - me reservant d'y revenir d'une maniere plus circon- stanciee dans un travail ulterieur- , le Sadhana n° 218 2), oi une Vajravarahi ,,blanche comme la lune d'automne" et ses quatre assistantes sont entourees du triple kdya-vdkcitta-cakra avec ses vingt-quatre deesses; ou encore le Mandala de Sambara dans la Nispannayogdval 3). Dans ce dernier, cependant, le centre etant occupe par Sambara uni a Vajravarahi, chacun des cercles contient huit couples en maithuna; le couple central est entoure du quatuor feminin habituel (Dakini, Lama, Khandaroha et Rufpini) et, sur le cercle exterieur, se retrouvent les quatre deesses a tete animale, et les quatre deesses bicolores. La cinquieme et derniere partie (p. 298-302) contient le commen- taire et l'explication des planches. Outre le thanka du Musee de Leiden reproduit en couleurs, les illustrations comprennent les images de cinq statuettes en metal s'echelonnant du XIe(?) au XIXe siecles. Il nous faut remercier vivement M. Meisezahl qui - sous le pretexte d'une etude iconographique -, depasse largement son propos en nous donnant de surcroit un aperCu de la philosophie tantrique; surtout, il nous revele d'une part la continuite d'une tradition qui rattache le Tantrisme au Bouddhisme pali et, d'autre part, une extraordinaire et passionnante cosmologie ou, une fois de plus, s'affirme le goiut indien pour l'identification du microcosme qu'est le corps humain avec le macrocosme qu'est l'Univers. Marie-Therese DE MALLMANN. Helmut HOFFMANN, Symbolik der tibetischen Religionen und des Schamanismus. Symbolik der Religionen, herausgegeben von Ferdinand Herrmann, XII. Stuttgart, Anton Hiersemann Verlag, 1967, I73 PP. The present volume is concerned both with the symbolism of the Tibetan religions and of shamanism and with many of the 1) Sadhanamald, op. cit., p. 424; Finot, op. cit., p. 59. 2) Sadhanamald, op. cit., p. 426-43I. 1) Gaekwad's Oriental Series, vol. CIX, Baroda I949, p. 26-29. Par son unification avec elle - aham vajravdrdhi bhutvd taddkdram jagat sarvam karisydmi1) -, le Yogin acquiert la maitrise du Monde, en meme temps qu'il atteint a la beatitude de l'Eveil, puis au Nirvana. Cette etude de Mandala est capitale pour la comprehension d'autres textes similaires, mais moins detailles; je signalerai simplement - me reservant d'y revenir d'une maniere plus circon- stanciee dans un travail ulterieur- , le Sadhana n° 218 2), oi une Vajravarahi ,,blanche comme la lune d'automne" et ses quatre assistantes sont entourees du triple kdya-vdkcitta-cakra avec ses vingt-quatre deesses; ou encore le Mandala de Sambara dans la Nispannayogdval 3). Dans ce dernier, cependant, le centre etant occupe par Sambara uni a Vajravarahi, chacun des cercles contient huit couples en maithuna; le couple central est entoure du quatuor feminin habituel (Dakini, Lama, Khandaroha et Rufpini) et, sur le cercle exterieur, se retrouvent les quatre deesses a tete animale, et les quatre deesses bicolores. La cinquieme et derniere partie (p. 298-302) contient le commen- taire et l'explication des planches. Outre le thanka du Musee de Leiden reproduit en couleurs, les illustrations comprennent les images de cinq statuettes en metal s'echelonnant du XIe(?) au XIXe siecles. Il nous faut remercier vivement M. Meisezahl qui - sous le pretexte d'une etude iconographique -, depasse largement son propos en nous donnant de surcroit un aperCu de la philosophie tantrique; surtout, il nous revele d'une part la continuite d'une tradition qui rattache le Tantrisme au Bouddhisme pali et, d'autre part, une extraordinaire et passionnante cosmologie ou, une fois de plus, s'affirme le goiut indien pour l'identification du microcosme qu'est le corps humain avec le macrocosme qu'est l'Univers. Marie-Therese DE MALLMANN. Helmut HOFFMANN, Symbolik der tibetischen Religionen und des Schamanismus. Symbolik der Religionen, herausgegeben von Ferdinand Herrmann, XII. Stuttgart, Anton Hiersemann Verlag, 1967, I73 PP. The present volume is concerned both with the symbolism of the Tibetan religions and of shamanism and with many of the 1) Sadhanamald, op. cit., p. 424; Finot, op. cit., p. 59. 2) Sadhanamald, op. cit., p. 426-43I. 1) Gaekwad's Oriental Series, vol. CIX, Baroda I949, p. 26-29. 338 338 This content downloaded from 131.172.36.29 on Mon, 20 Jun 2016 22:02:44 UTC All use subject to http://about.jstor.org/terms BIBLIOGRAPHIE 339 phenomenological categories in which they present themselves to the observer, so that their symbolism forms a framework for the author's treatment of various aspects of these religions. The first section of the book, entitled Symbolism of Lamaism (i.e. Tibetan Buddhism), is divided into six chapters: Introduction, Buddhas and Bodhisattvas, the Gods, Macrocosm and Microcosm, the Myste- ry Plays, and Ritual Symbols and Accessories. The second section, Symbolism of the Bon religion, contains two chapters: the Old Tibetan Religion and the Systematized Bon Religion. Finally, the third section, Symbolism of Shamanism, comprises chapters on: What is Shamanism, the Vocation and Initiation of the Shamans, Extasy and Journey into the Beyond of the Shamans, and Symbo- lism of the Shamans' Costume and Accoutrement. While it is natural that the sources on Shamanism (listed in the bibliography) should be limited to works in Western languages, the reader may regret that the sources on Tibetan religions to which the author refers are also practically exclusively secondary ones, although in this case the number of available primary sources dealing with symbolism and the religious aspect of iconography is very large. Not only is no mention made of such fundamental sources for the study of the symbolism of Tibetan Buddhism as Taranatha's sGrub thabs Rin chen 'byuni gnas, the sGrub thabs brgya rca incorpo- rated in Taranatha's gSun 'bum, and Pan.chen Blo . bzan . dpal. ldan . bstan . pa'i . fiu . ma's Rin 'byuii Ihan thabs, but there is no reference to the numerous canonical sources of these works which are to be found in the bsTan.'gyur, starting with Abhaya- karagupta's Vajryvalf. Even such an extensive collection of mate- rial bearing on iconography and symbolism as Lokesh Chandra's New Tibeto-Mongol Pantheon, of which some I3 volumes had already appeared by the time of publication of the present book, is not mentioned in either the text or the bibliography; since such an omission can scarcely be due to a mere oversight, it would be interesting to know what consideration caused the author to exclude such an apparently useful, if secondary, source. The task of com- pressing the material relevant to the first two sections of the book into the necessarily limited space available is of course a difficult one; and the author has unquestionably succeeded in condensing a large amount of diverse information into this restricted space, although such compression almost inevitably brings with it the use of formulations which are ambiguous and of statements which are occasionally controversial. This content downloaded from 131.172.36.29 on Mon, 20 Jun 2016 22:02:44 UTC All use subject to http://about.jstor.org/terms 340 BIBLIOGRAPHIE Bon is referred to (p. I2) as the indigenous (einheimische) religion of Tibet, a view which when it was put forward earlier by the author in his Quellen zur Geschichte der tibetischen Bon-Religion met with substantial criticism (see for example R. A. Stein, JA I952, pp. 98-99; cf. La civilisation tibetaine [Paris, i962], pp. I94-200); in another place the author defines Bon somewhat more cautiously as 'die vorbuddhistische alttibetische Religion' (p. 68) and the epithet 'alttibetisch' has been retained in the heading of the first chapter of the second section; moreover the author calls attention to the fact that the term Bon may refer to more than one religious form (p. 68).-For the purpose of identifying some charac- teristic features of more primitive or popular forms of Tibetan religion comparison with documents relating to the Ch'iang and the Nakhi (t-.'Jafi) will no doubt prove instructive; while the Ch'iang are alluded to, the extensive Nakhi materials published by J. Rock and others have not been mentioned, perhaps because the author felt that they have not yet been adequately studied. In the last section on shamanism the author is in his element, and this part is certainly the most original in the book. To be noted in particular is the definition (following A. Lommel) uploads/Religion/ t-oung-pao-volume-56-issue-4-5-1970-symbolik-der-tibetischen-religionen-und-des-schamanismus.pdf