By Mary Austin
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Additional resources for Art Influence in the West
Namkai Norbu 1995 Drung, Deu and Bon. Narrations, symbolic languages and the Bon tradition in ancient Tibet. Dharamsala: LTWA. Samuel, G. 1993 Shamanism, Bon and Tibetan Religion. In C. Ramble and M. , Anthropology o f Tibet and the Himalaya. Zurich: Ethnographic Museum of the University of ZUrich. 1993 Civilized Shamans. Buddhism in Tibetan Societies. Washington and London: 20 P. Kvaerne Smithsonian Institution. Smith, G. 1969-71 Introduction, Thu’u-bkvan Blo-bzang chos-kyi nyi-ma, Collected Works, Gedan Sungrab Minyam Gyunphel Series vol.
SNOD, the vessel world — Cosmology. Contains one quite long and significant parallel passage. In this and the following chapter are most of the brief (one or two line) parallels with AK (others in chapter 2). Only the final section (the last sixteen lines of the Tibetan) is free of parallels, and contains wording suggestive of Mahayana, or perhaps even rDzogs chen, although the 26 D. Martin latter is rather doubtful (similar wording near the end of chapter 17). 6. BCUD, the vital world — Contains about twelve brief parallels o f a line or two.
The word dug, ‘poison’ itself, does not occur in the Abhidhurmakosa, although each o f the five negative motivators of emotions that are in other contexts called ‘poisons’ do indeed appear there under their individual names. Literally, phra rgyas means ‘minute [and] developed’ (compare Klong-rdol 1991: I 589: phra rgyas kyi sgra bshad ni nyon mongs mthong dka ’ bas phra ba dang dmigs p a mtshungs Idan gang rung gi sgo nas rgyas par ’g yur bas de Itar brjod; for an etymology o f the Sanskrit, see Jaini 1959: 239), and I interpret this further to refer to a kind o f contaminating ‘seed’ which might insinuate itself and, given a compatible environment, grow into something large and highly disruptive.
Art Influence in the West by Mary Austin