В статье представлены результаты исследования личных имен божеств в контексте буддийской традиции. В процессе работы над этимологическим словарем буддийской лексики возникла насущная потребность в исследовании происхождения названий божеств в монгольских языках. Теонимы представляют большой интерес с точки зрения их представленности в языках, обслуживающих буддийскую культуру (калмыцком и монгольском). В развитии и обогащении словарного состава монгольских языков важное место отводится заимствованиям, большой пласт которых составляет буддийская лексика. Буддийские термины попадали в монгольские языки через уйгурский из согдийского, санскрита, а затем непосредственно из тибетского языка благодаря переводам буддийских сочинений на старописьменный монгольский и ойратский языки. Настоящая статья посвящена этимологии, структуре и семантике заимствованных иноязычных буддийских терминов с учетом их текстового функционирования. На примере корпуса молитвенных, художественных и эпических текстов (эпос «Джангар») выявляются ключевые теонимы, занимающие особое место в ономастическом пространстве монгольских языков. Показано, что данный класс онимической лексики заслуживает системного описания с учетом санскритско-тибетских параллелей. С точки зрения структуры автор выделяет три группы буддийских теонимов: первую составляют одноосновные лексемы, вторую — сложные теонимы (двухкомпонентные композиты), третью — составные номинации, состоящие из двух и более слов. Исследование включает краткую характеристику и классификацию буддийского пантеона божеств, а также лингвокультурное описание некоторых наиболее значимых будд и бодхисаттв.
Since the 16th century, the dge-lugs-pa (Gelug sect) of Tibetan Buddhism has been spread widely in Mongolian regions, gradually permeating the ideological and social lives of the Mongolian people. This has imbued Mongolian people’s politics, economy, culture and art with profound Tibetan Buddhist characteristics. Meanwhile, due to specific reasons such as the different history of inheritance, the different language and culture of the believers, and the different degrees of social development in the regions where Mongolian are located, after hundreds of years of localization, Tibetan Buddhism in Mongolian regions also has strong Mongolian characteristics, which significantly differentiate it from Tibetan Buddhism in Tibetan areas. Therefore, if we want to understand the inheritance and development of Tibetan Buddhism, we should also pay attention to the current situation and development trends of Tibetan Buddhism in Inner Mongolia. Although the belief in Tibetan Buddhism in Inner Mongolia has evidently weakened compared to its prosperous dissemination over the past few centuries, it still occupies a main position among religious beliefs in the region. As the primary religious faith of Mongolians in Inner Mongolia, Tibetan Buddhism continues to play a role in preserving and inheriting traditional culture, while offering unique functions and contemporary values in constructing Mongolian identity and imparting ethical and moral education. Currently, in the process of development of Tibetan Buddhism in Inner Mongolia, there are many problems, such as the low level of ability among monastic talents, the lack of unity and harmony within monk team, the inadequate standardized management of monks, and the inaccurate dissemination and promotion of Buddhist teachings. This paper analyzes the manifestations and causes of these issues, and puts forward countermeasures and suggestions to solve these problems, so as to provide intellectual support for the healthy development of Tibetan Buddhism in Inner Mongolia.
In this article, the authors propose the study revealed that we need to search for the biographies and books of the remaining Mongolian lama. Luvsanjambaa is one of the Mongolian lamas (monks) who wrote many books and works in the Tibetan language and a disciple of the Dalai Günii Khüree, who lived from the last half of the 19th century to the beginning of the 20th century. The contents of his books indicate that Luvsanjambaa is a person who has the talent to write books and the ability to teach. He wrote his books for the Mongolian VIII Bogd Agvaan Luvsan Choijinnyam Danzin Vanchüg, Bigchüsumadi, Lama Luvsan Chimed Dorj, Namjal Sodnom Vanchüg, Dagva Luvsan, Tsorj lama Luvsan Tseveen Ravdan of the Western Monastery (Shangkh Monastery was located in Kharkhorin soum area of Ӧverkhangai province of present-day Mongolia) and respecting them as teachers. Among the books and works of these high lamas, the books of the VIII Bogd Agvaan Luvsan Choijinnyam Danzin Vanchüg, lama Luvsan Chimed Dorj and Namjal Sodnom Vanchüg, and the Tsorj lama Luvsan Tseveen Ravdan of the Western Monastery have now entered the circulation of current academic research. Also, it is clear that Luvsanjamba’s books written in the Tibetan language are valuable materials for the history of Mongolian religion, the study of religious rituals, and the study of Mongolian historical literature written in Tibetan.