Preserving Buddhist Cultural Heritage: Writings in Tibetan by Mongolians

An important part of the intellectual cultural heritage inherited by the Mongolian people over the centuries is the literary works created by Mongolians in the Tibetan language. Mongolians have had extensive political, economic, religious and cultural relations with neighbouring countries since ancient times. In particular, there have been extensive relations with India and Tibet in terms of religion and culture.

From the time when Buddhism began to spread from India and Tibet in Great Mongolia, a large number of well learned scholars and monks appeared, who studied the major and minor sciences of the East, and wrote the numerous works on the major and minor sciences in Mongolian. They have inherited us an invaluable history and cultural heritage by translating, interpreting the deep meaning of the teachings of the Buddha and creating new works that reflect the features and characteristics of the native land, place, and tradition.

In terms of translation works, 108 volumes of “Ganjuur” (Kangyur) or “Translation of teachings of Buddha” consisting of 1,161 texts, and 226 volumes of works consisting of 3,458 texts called “Danjuur” (Tengyur) or “Translation of Explanations”, a compilation of the works of Indian sages, have been translated into Mongolian. In addition, some works of Indian scholars who were not included in the Tibetan Danjuur, were translated directly from Sanskrit into the native Mongolian language. Also, many works of philosophy, medicine, poetry, literature, teachings, and biographies written by Tibetan scholars were translated and published in Mongolian.

Many Mongolians spent a long time studying in monasteries in their homeland and in Tibet, mastered the Tibetan language as if it were their mother tongue, learned and perfected the traditional Buddhist knowledge of ancient India, commented on the writings of Indian and Tibetan scholars, and created their own magnificent works in Tibetan.

According to the researches of Nomch Mergen Gavj Gombojav, Borjigin Geshe Ishtavkhai, doctor, professor L. Khurelbaatar, astrologer, doctor L. Terbish, and R. Byambaa, there are over 500 individuals who composed their written works in Tibetan language. They included, among others, Choiji-Odser (XIV century), Ayush Gyush (XVII century), Altangerel Uvsh (XVII century), Undurgegeen Zanabazar (1635-1723), Zayabandid Luvsanperenlei (1642-1715), Oirad Zayabandid Namkhaijamts (1599-1662), Lamiingegen Luvsandanzanjantsan (1639-1704), Darbabandida Luvsansodovjamts (1637-1702), Shiva shireet Luvsanshiva (1682-1745), Chin sujigt Luvsannorovsharav (1701-1768), Erdenezuushireet Luvsandagvadarjaa (1734-1803), Erdene Zuu Gonchigjantsan (1858-1937), Tsakhar Geshe Luvsantsultem (1740-1810), Sumbekhambo Ishbaljir (1704-1788), Noyonkhutugt Danzanravjaa (1803-1856), Alshaa Agvaandandar lharamba (1758-1840), Bragri Damzigdorj (1781-1856), Agvaanbaldantsorj (1797-1864), Agvaanhaidav of Jedor (1779-1838), Vangairavjamba Agvaantuvden (XIX century), Bicheechtsorj Agvaandorj (1785-1849), Dai Guush Agvaandanpel (1700-1780), Arya Janlunbandid Agvaanluvsandambijantsan (1770-1845), Dandaragramba (1835-1915), Shejei Gavj Agvaandondov (XIX century), Beiliin Agvaandamba (1814-1855), Ikh Khuree Tsorj Luvsanchoinzin (XX century), gabji Luvsandash (XX century), Zava Lama Luvsandamdin (1867-1937), Sungiin Angi Lama Chagdarjav (1869-1933), Lunrigdandar (XIX century), Yondon Maaramba (XIX century), Ugalz Lama Luvsansodovjamts (1878 -1961), Nuurnii lama Tserendorj (20th century), Erenkhambo Luvsantseren (1873-1934), Tserenjav Agramba (19th century), Luvsanbaldan of Orgiochi (19th century), Agvaanishsambuu (1847-1896), Toinkhambo Toysamjamts (19th century), Nomgon’s Tara lama Agvaantsultemzhamts (1880-1930), Borjigin GesheIshtavhai (1901-1972) and so on.

The great heritage of writings created in many genres, such as explanations, manuals, readings, meditations, examples, stories, notes on teachings, interpretations of difficult words, sample names, interpretations of difficult meanings, legends, stories, speeches, and letters so on, written or published in Tibetan from one volume to dozens of volumes, has been passed down to our time.

The works written by Mongolians in the Tibetan language, it is very broad in terms of subject matter, it covers all three traditional tripitakas, major and minor ten eastern wisdoms, it is very rich in terms of genres but unique, it uses many possible options in terms of descriptive methods, and it has common aspects but has unique differences in terms of content.

There are many magnificent written works such as the chanting rituals of Undurgegeen, Shiva Shireet, Arya Janlunbandida’s, books on Hayagriwa by Bragri Damtsigdorj, Lhundevbandida’s method of meditation works such as “Creation and Completion Stage of  Yamandaka”, Luvsanperenlei’s “Notes of Teachings”, “Horchoinjun”, history of Budhhism in Mongolia by Ishbaljir, Sumbe Akhambo, Tsembel Guush of Tumedy, Dharamdala of Baarin Khoshun, and Zava Damdin Gavj of Khalkh, “The biography of Tsongkhapa” by Tsahar Geshe Luvsantsultem, other biographies composed by Vangai Ravjamba, “Commentary of Phonetics” by Bizya Lama Damdinsuren, “Commentary on the Theory of Poets” by Jamyangarav, Agvaanbaldan, lyrical explanations and commentaries, teachings on Path “Lamrim” by Lamiingegeen, “Critical Explanation on the Path to Enlightenment” by Luvsandorj Gavji, commentaries on Indian and Tibetan saint’s composition, philosophical works by Agwaanbaldan, Bragri Damtsagdorji, Dandar Agramba, Agvaandorj Gavji, Baldansambuudooromba, Choinzad Lama, Nanzad Agramba, Luvsandash Gavji, philosophical debate works by Agvaankhaidav of Jedor, Paramita commentaries” by Gavji Tserendorj, phonetic works by Damdinsuren, Yanjingaivilodoi, astrological works of Sumbekhambo, Tsakhar Gebsh, medical works by Lamiingegen Luvsandanzanjantsan, Lunregdandarmaaramba, Luvsanchoimboltoyin and so on.

These examples of literary works in the Tibetan language of the Mongols are that they learned foreign languages ​​extensively, mastered them even to the level of bilingual literature, created works that can be called scientific, contributed to the field of traditional Eastern science, and put forward their own theories, in turn, it is a proof that it had an impact on the intellectual culture of India and Tibet, where it was derived from.

The rich collection of works of the Mongols not only greatly contributed to the development of the intellectual fund of the people of their country, but also had an appropriate effect on the development of the history, religion and culture of the Tibetan people.

The tradition of Mongolian writing in the Tibetan language dates back to the 14^th century. It is reasonable to consider that the period of intense writing in Tibetan language by Mongolians from the 17^th century. The tradition of Mongolian writing in Tibetan continues even to these days.

Unfortunately, during the anti-religious movement of the 1930s, more than 700 temples, more than a hundred thousand monks, religious, cultural, historical objects and books were destroyed and burnt, and many scholars and scholars were killed, some of our rich intellectual cultural heritage was destroyed. There is a sad story of the destruction of many rare and precious literary works in the Tibetan language of the Mongols belonging to the ten major and minor wisdoms.

Although valuable historical, cultural monuments and books were destroyed, Tibetan works written by Mongolians in Tibetan and classical translations beautifully translated into Mongolian, like the saying of “the bottom of the big pot is not empty”, were left and inherited.

From the time the Academy of Sciences was established in Mongolia, as a result of collecting rare books and scriptures written by Mongolians in Tibetan, translated from Tibetan, and rare books by Indian and Tibetan scholars, the State Library of Mongolia, the library of Institute of Linguistics, and other libraries have a rare and important treasure of collection of books and scriptures.

After the re-opening of the Gandan Tegchenling Monastery, thanks to the collection of books and scriptures from rural areas, many rare and precious books and scriptures of Tibetan and Mongolian monks were collected, which are now kept in the library of the monastery.

1. Gombojav (1903-1980), the abbot of Gandan Tegchenling Monastery laid the groundwork for researching and recording the works of people who wrote works in Tibetan language in the first International conference of scholars for Mongolian studies with a speech entitled “The Written works by Mongolians in Tibetan language” and in this speech, he mentioned approximately 208 famous monks of Mongolia who wrote works in Tibetan language, and briefly explained which region, province, which period they belonged to, and which field of study they wrote.

Since then, a number of foreign and domestic scholars have done numerous works to study the titles and original texts of the works written in Tibetan by Mongolians and put them into the research framework. Ishtavkhai, a monk of Gandan Tegchenling monastery, /1902-1972/, wrote in Tibetan, in which he wrote the name of 100 monks, which region, which generation they belonged to, and how many volumes they had.

The book “Titles of Sumbum” which published in China contains brief biographies and titles of works of 35 Mongolian monks, such as Bichechtsorj Agvaantseren, Zaya Luvsanperenlei, Tsorj Agvaanluvsandondov, Bragriyonzin Damtsigdorj, Agvaankhaidav of Jidor, and so on.

Indian scholars Raghu Vera and Lokesh Chandra have published biographies and titles of more than thirty Mongolian monks, as well as some writings and complete sumbums of many Mongolian monks. Mongolian monk Gurudeva Rinpoche published the works of famous Mongolian monks who wrote works in Tibetan, such as sumbums of “Zava Lama Luvsandayan, Tserenjavagramba of Murung monastery, Arya Janlunbandida Agvaanluvsandanbizhaltsan (1770-1845), Agvaanbaldantsorj, Bragriyonzin Damtsigdorj, Awgardo ram pa Dpal Idanbzangpo (19^th century), etc.

In modern times, many researchers and scientists have done a lot of research and analysis on the Tibetan literary works of Mongolians who created literature in Tibetan from the perspective of linguistics, literature, philosophy, poetry, history, medicine, astrology, etc.

We all know that Academician Ts. Damdinsuren, Sh. Bira, D. Tserensodnom, doctor Ch. Altengerel, D. Yondon, L. Khurelbaatar, L. Terbish, Sh .Soninbayar have written dozens of research and analysis works on old Mongolian, Tibetan literature, Mongolian scholars and monks, and their rare and precious works.

In this way, many foreign and Mongolian scholars have published many researches on the Tibetan language writings and Mongolian writers and monks.

While we are proud of our Mongolian scholars, it is our duty that we should highlight their contributions to Mongolian religion, culture, and science, translate and publish their writings into Mongolian, bring them into the circulation of modern analysis and research, study their works more closely, and make them available to the entire world.

Although few scholars have translated some of Tibetan written works into Mongolian, it has not yet been published in Mongolia.

In the winter of 2017, we organised the Research Institute for Buddhism & Culture at the “Zuun Khuree” Dashichoiling Monastery in order to spread traditional religion, culture, Buddhist teachings, and scientific knowledge to the masses, to enlighten the people, to explain the teachings of Buddha, and to analyze the Buddhist religion and cultural heritage.

One of the projects implemented by the institute is the complete translation of Sumbum, written in Tibetan by Mongolian monks, into Mongolian language. As a starting point for this work, the work of translating the sumbum texts of the Undur Gegeen Zanabazar, the main representative of the spread of Mongolian Buddhism, into Mongolian language, and laying the foundation for this sumbum, the work of translating the complete collection of the writings of Mongolian monks into Mongolian language has been started. In the future, we are planning to translate other sumbum works of Mongolian monks written in Tibetan and publish them as a series, and we hope that this work, which we are planning and implementing, will be useful for scholars and ordinary readers and devotees.

When we translated and published a series of works written by Mongolians in Tibetan language, we called it Mangalapitaka. “Mangala” means auspicious. The name of Dashichoiling Monastery means “Auspicious Dharma Monastery”, so it indicates that it is carried out in Dashichoiling Monastery. “Pitaka” means the main three collections of the teachings of Buddha.

We have already translated and published the volume of the sumbum of Undurgegeen Zanabazar, I, IV, V, VII, VIII Javzandamba Khutagt, Arya Janlunbandid and Tsedenlharamba.

The compilation of works of the Undur Gegeen Zanabazar called “sun torvu” consists of about one hundred and thirty works focusing on worship, prayer, meditation, recitation, blessing, and methods of meditation. It includes the prayers for Taranatha, Panchen Luvsanchoijijantsan, Undurgegen himself, long life prayers for Nomun khan Luvsandanzanjantsan, ZayabandidLuvsanperenlei, prayers requested by Shiva shireet, Zayabandid, publication prayers for Ganjuur, Danjuur, Jadamba, Lamrim etc., the meditation method of deities such as Dorjpagam and Janraisig, and the recitations of chanting of dharma protectors Gombo, Choijoo, Jamsran, and Tsanba.

A seven-volume collection of 157 works by Agvanluvsandambijantsan, Aryya Janlunbandid was published in Beijing in Tibetan. His writings consist of meditation on guru, yidam deities, dharma protectors, initiations, rituals, chanting, offerings, and prayers.

Tsedenlharamba or Luvsantsedenlharamba lived in the 18th-19th centuries. He studied at the Sera Monastery in Tibet, and received the rank of lharamba. Tseden Lharamba wrote a total of seven books, and most of them are written in one volume, but in 2011, the Tibet Autonomous Region Publishing Committee published his sumbum in two volumes in Tibetan.

We are confident that our work of translating and publishing the works written by Mongolians will be expanded, will attract the attention of the world scholars, and the analysis and research matter will expand even more.

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Bibliography:

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25. The Collected Works of VII Bogd Javzandamba. Translated by Ven. Dr. G.Myagmarsuren. “Mangala Pitaka” Series VII. Ulaanbaatar, 2019.
26. The Collected Works of VIII Bogd Javzandamba. Translated by Ven. Dr. G.Myagmarsuren. “Mangala Pitaka” Series VIII. Ulaanbaatar, 2019.
27. Damdinsuren, D.Tsend. Review of Mongolian literature. Book two. (XVII-XVIII centuries). Ulaanbaatar, 1976
28. Damdinsuren. Review of Mongolian literature. Book one. (XIII-XVI centuries). Ulaanbaatar, 1957.

Ven. Dr. G. Myagmarsuren,

Research Institute for Buddhism & Culture,

“Zuun Khuree” Dashichoiling Monastery.