Tibetan Graduate Studies Seminar

In this talk, Dr. Dagmar Schwerk presents the work-in-progress of her current research project, an investigation into identity- and nation-building in eighteenth-century Bhutan In this talk, Dr. Dagmar Schwerk presents the work-in-progress of her current research project, an investigation into identity- and nation-building in eighteenth-century Bhutan. Focusing on the identity and agency of Bhutanese Buddhist masters as important intermediaries in Bhutan's entangled and turbulent history with Tibet, her research is centred around the joint Bhutanese-Tibetan travels of the Ninth rJe-mKhan-po of the Bhutanese 'Brug-pa bKa'-brgyud school, Shākya Rin-chen (1710–59) to Tibet under the supervision of the Second Dre'u-lhas-sprul-sku Grub-dbang Kun-dga'-mi-'gyur-rdo-rje (1721–69). Dr. Schwerk's interdisciplinary research design combines historical-philological methods by analyzing a thus far untranslated corpus of diverse Bhutanese and Tibetan primary sources, such as legal codes and historiographical works; life-writings; and doctrinal works, with a theoretical framework from religious studies focusing on identity and social differentiation between the societal spheres of religion, politics, and law. As a result, this approach enables us to understand and describe the decisive fourfold and multidimensional relationship between religious-doctrinal identity, socio-cultural identity, identity policies, and nation-building in Bhutan at that time. Dr. Schwerk will introduce examples and relevant aspects of her methodologies and textual sources. More broadly speaking, her research aims to demonstrate how the eighteenth century represents a critical juncture in Bhutanese religious and political history that enables a novel understanding of Bhutan today, particularly of its Buddhism-induced, sustainable development model of Gross National Happiness (GNH). Moreover, to elicit a fruitful discussion and to also invite questions of a comparative and/or theoretical character with scholars and students from various backgrounds present at the TGSS, Dr. Schwerk will place her case study of Bhutan as a unique example of a non-Western development path in the broader context of Tibetan and Himalayan history and research.

In this talk, Dr. Dagmar Schwerk presents the work-in-progress of her current research project, an investigation into identity- and nation-building in eighteenth-century Bhutan In this talk, Dr. Dagmar Schwerk presents the work-in-progress of her current research project, an investigation into identity- and nation-building in eighteenth-century Bhutan. Focusing on the identity and agency of Bhutanese Buddhist masters as important intermediaries in Bhutan's entangled and turbulent history with Tibet, her research is centred around the joint Bhutanese-Tibetan travels of the Ninth rJe-mKhan-po of the Bhutanese 'Brug-pa bKa'-brgyud school, Shākya Rin-chen (1710–59) to Tibet under the supervision of the Second Dre'u-lhas-sprul-sku Grub-dbang Kun-dga'-mi-'gyur-rdo-rje (1721–69). Dr. Schwerk's interdisciplinary research design combines historical-philological methods by analyzing a thus far untranslated corpus of diverse Bhutanese and Tibetan primary sources, such as legal codes and historiographical works; life-writings; and doctrinal works, with a theoretical framework from religious studies focusing on identity and social differentiation between the societal spheres of religion, politics, and law. As a result, this approach enables us to understand and describe the decisive fourfold and multidimensional relationship between religious-doctrinal identity, socio-cultural identity, identity policies, and nation-building in Bhutan at that time. Dr. Schwerk will introduce examples and relevant aspects of her methodologies and textual sources. More broadly speaking, her research aims to demonstrate how the eighteenth century represents a critical juncture in Bhutanese religious and political history that enables a novel understanding of Bhutan today, particularly of its Buddhism-induced, sustainable development model of Gross National Happiness (GNH). Moreover, to elicit a fruitful discussion and to also invite questions of a comparative and/or theoretical character with scholars and students from various backgrounds present at the TGSS, Dr. Schwerk will place her case study of Bhutan as a unique example of a non-Western development path in the broader context of Tibetan and Himalayan history and research.

This talk presents an outline of the Yungdrung Bön 'Treasure' tradition The Tibetan Bön religion, often called Yungdrung (‘Eternal') Bön by its adherents, arose in Central Tibet at the same time as the ‘Latter Propagation' (phyi dar) of Buddhism, i.e. in the 10th-11th century CE. In fact, it shares many traits with the Latter Propagation, and may be viewed as part of a broader socio-religious movement in Tibet at the time. An important element, shared by both these religions, is the appearance of 'Treasures', texts (and to some extent objects) considered by their respective adherents to have been hidden in former centuries at a time when the religion was persecuted or when the people of Tibet were not considered sufficiently spiritually mature to receive the texts. The Treasures are believed to have been brought to light by 'Treasure discoverers' (gter ston), particularly gifted or divinely chosen individuals who passed them on to their circle of disciples or patrons. This talk will present an outline of the Yungdrung Bön 'Treasure' tradition, a tradition which is still alive, thus spanning more than a thousand years. From origins which are different compared to those of Buddhist 'Treasures', it has developed and diversified over the centuries, ultimately becoming the most significant source of Yungdrung Bön canonical scriptures.

This talk presents an outline of the Yungdrung Bön 'Treasure' tradition The Tibetan Bön religion, often called Yungdrung (‘Eternal') Bön by its adherents, arose in Central Tibet at the same time as the ‘Latter Propagation' (phyi dar) of Buddhism, i.e. in the 10th-11th century CE. In fact, it shares many traits with the Latter Propagation, and may be viewed as part of a broader socio-religious movement in Tibet at the time. An important element, shared by both these religions, is the appearance of 'Treasures', texts (and to some extent objects) considered by their respective adherents to have been hidden in former centuries at a time when the religion was persecuted or when the people of Tibet were not considered sufficiently spiritually mature to receive the texts. The Treasures are believed to have been brought to light by 'Treasure discoverers' (gter ston), particularly gifted or divinely chosen individuals who passed them on to their circle of disciples or patrons. This talk will present an outline of the Yungdrung Bön 'Treasure' tradition, a tradition which is still alive, thus spanning more than a thousand years. From origins which are different compared to those of Buddhist 'Treasures', it has developed and diversified over the centuries, ultimately becoming the most significant source of Yungdrung Bön canonical scriptures.

This presentation examines Śākta transformations of conceptions of revelation and the transmission of esoteric knowledge in Mantramārga Śaivism This presentation examines Śākta transformations of conceptions of revelation and the transmission of esoteric knowledge in Mantramārga Śaivism. In particular, the presentation focuses on representations of Yoginīs, both divine and human, as sources of power or hidden knowledge, as guardians of esoteric teachings, and as agents of revelation.

In this talk, Jacob Fisher presents his research on a history of the Buddhist discussions surrounding perceptual relativism, in India and Tibet Indian and Tibetan epistemologists have spent millennia grappling with the central philosophical questions of relativism and intersubjectivity. This talk will present my ongoing DPhil research that attempts to map a philosophical history of the discussion, by focussing on a specific Buddhist example that problematises perceptual relativism. This classic Buddhist example is the perception across world spheres of a river, which depending on the realm one belongs to, will be perceived as either blood for hungry ghosts, water for humans, or nectar for the gods. This classic example of at least three contradictory perceptions emphasises the paradox of relativism and elicits novel philosophical and epistemological solutions to this real-world problem. The story begins in India with a brief map of the chronological and philosophical developments of the example, beginning with a Pāli discourse and followed by Vinaya, Abhidharma, and Mahāyāna sources. Next, the discussion shall survey the major Tibetan exegetes of Madhyamaka philosophy over the last millennia, specifically those who use the example. Finally, we will zoom inwards to focus on a specific debate on a highly controversial interpretation of the example by Tsongkhapa (1357-1419), in which he simultaneously bolsters the importance of conventional epistemic instruments (tshad ma, pramāṇa) while at the same time undermining them through ascribing an illusory nature to all existence.

Nicola Bajetta takes us through Rongzom Chökyi Zangpo's commentary on the Nāmasaṅgīti, a hymn of praise dedicated to Mañjuśrī Among the circa thirty-two extant works by the seminal rNying-ma scholar Rong-zom Chos-kyi-bzang-po (11th–12th cent.), his Explanation in Three Points (rNam gsum bshad pa) is one of the earliest autochthonous Tibetan commentaries on the (Mañjuśrī)nāmasaṅgīti. Included within the author's Collected Writings, the commentary is also transmitted, anonymously, in all editions of the bsTan 'gyur, with the title Lamp that Clarifies the Three Methods (Tshul gsum gsal bar byed pa'i sgron ma). Rong-zom-pa's commentary, as the title suggests, is an exegesis of the tantra in three main points (rnam gsum): 1) a discussion of the nature of Mañjuśrī (i.e., non-dual gnosis), 2) of His different Names (i.e., the names of all defiled and undefiled phenomena), 3) and of the way His Names should be chanted (i.e., by viewing His Names as having the meaning of good qualities, by viewing His Names as having the meaning of mantras, and by viewing His Names as having the meaning of non-duality). Following a general introduction to the Nāmasaṅgīti, the commentaries thereupon, and the life and works of Rong-zom Chos-kyi-bzang-po, my talk will lay emphasis on the Indian sources that underlie the composition of the rNam gsum bshad pa. Particularly significant is Rong-zom-pa's reliance on Vilāsavajra's (late 8th cent.) Nāmamantrārthāvalokinī (NMAA) (one of three Indian commentaries on the Nāmasaṅgīti that are still extant in Sanskrit) and Smṛtijñānakīrti's (11th cent.) *Guhyāpannopāyikāvṛtti, a commentary on Vilāsavajra's maternal uncle Agrabodhi's (8th cent.) *Guhyāpannopāyikā, translated by the same Smṛtijñāna, who also translated the NMAA. After analysing different modalities and degrees of textual borrowing / textual re-use from these two sources to the rNam gsum bshad pa, I will conclude by drawing a few comparisons between the canonical versions of the Tibetan translation of the NMAA and an extra-canonical version extant in a single dBu-can manuscript from the 'Bras-spungs-gnas-bcu-lha-khang in lHa-sa.

Reinier Langelaar's talk on early Tibetan treasure literature's influences, inspirations, and narrative themes Early Tibetan treasure literature was pivotal in the development of a distinctly Buddhist vision of Tibetan history. In formulating such narratives, two influential early works, the Ma-ṇi-bka'-‘bum and the Bka'-chems-ka-khol-ma, appear to have relied quite heavily on inspiration from Buddhist scriptures, as they refer to, and sometimes explicitly cite from, a raft of sūtra, dhāraṇī, and tantra. These sources include a somewhat enigmatic set of 21 scriptures that were taught to the bodhisattva Avalokiteśvara. This talk will explore to what degree Buddhist scripture in fact informed the composition of these two authoritative treasure texts. Were references and citations from Buddhist scripture chiefly window dressing, or did they provide genuine inspiration for the narratives formulated in these works? What narrative themes were adopted from Buddhist scripture? Did some sūtras play a particularly large role? By delving into such questions, this talk opens a window on the gestation of early Buddhist treasure texts, as well as the role that the Buddha's Word (buddhavacana) played in Tibetan Buddhism during the phyi dar period.

Early teachings on the Four Phurpas in the light of the Eightfold Buddha Word, Embodying the Sugatas (bka' brgyad bde gshegs 'dus pa) revelation of Myang ral Nyi ma 'od zer (1124-1192), and the relationship between the Revelatory (gter ma) and Transmitted Myang ral's twelfth century revealed corpus of the Eightfold Buddha Word, Embodying the Sugatas (bka' brgyad bde gshegs 'dus pa) became a template for Rnying ma practice focusing on the tradition's eight central tantric deities. In a previous article (2020a), I have suggested that the entire Action Phurpa ('phrin las phur pa) section of the Eightfold Buddha Word is likely to pre-date Myang ral, and seems to preserve an archaic practice tradition. Here, I explore further Phurpa materials in the corpus which relate to the teachings on the Four Phurpas, or the Four Phurpa Materials (phur pa'i rgyu bzhi), alongside related teachings in the corpus of transmitted texts (bka' ma) which were also part of Myang ral's heritage. The centrality of the Four Phurpa teachings in these texts may have influenced the later Vajrakīlaya traditions, which generally put considerable emphasis on these teachings. I assess how the specific teachings on the Four Phurpas passed on by Myang ral in the revealed (gter ma) and transmitted texts (bka' ma) relate to each other, and to other early sources on the Four Phurpas. It seems not only that some of the transmitted Eightfold Buddha Word texts of The Fortress and Precipice (rdzong 'phrang) cycle were very early, but one short instruction on the Four Phurpas is quite likely to derive from the historical Padmasambhava. Moreover, it draws upon an authoritative source which seems also to have made its way into texts within Myang ral's Embodying the Sugatas revelation dealing with the same topic. Finally, in considering the framing of Myang ral's Embodying the Sugatas as revelation, one effect of the new presentation is that King Khri srong lde'u btsan, who was supposed to have been the main original recipient of The Fortress and Precipice transmissions, but did not remain in the lineage, was brought back into centre stage in the transmission. For Myang ral was his rebirth, and key texts of the Embodying the Sugatas revelation are said to have come from the King's manuscripts.

Chandra Ehm's investigation into the foundations of the Geluk monastic curriculum The commentarial corpus of the Abhisamayālaṃkāra, as we find it in the scholarship of the gelukpa tradition of Tibetan Buddhism, clearly outlines soteriological paths on how to achieve the religious goal of enlightenment. These scriptures are studied, debated, and contemplated for eight years in the context of the geshe studies by the monastic scholar. Based on two texts, authored by Gyaltsab Dharma Rinchen and Longdol Lama, as well as the preliminary findings of my anthropological research, this talk will explore how these scriptural paradigms translate to institutional realities in the monastic seats, which role they take in the personal lives of the monastic virtuoso, and how they connect to their spiritual practice.

Nicholas Hobhouse on Developments in Contemporary Nyingma Monastic Education This presentation, which draws upon the speaker's ongoing PhD research, will examine some of the key developments that have taken place in Nyingma monastic education, both in ‘exile' and inside Eastern Tibet, since the ruptures brought about by the Maoist invasion of the 1950s. Although the terms ‘traditional' and ‘modern' must themselves be chronologically defined and carefully nuanced, the elements seen in contemporary Nyingma monastic education might provisionally be grouped into these two categories. ‘Traditional' elements, whose origins trace to before the 1950s, would include: the leading role played in monastic education by institutions such as Dzogchen Śrī Siṃha, the fact of the bshad grwa more generally being the key institution, the use of curricular texts by Nyingma luminaries such as Mipham (1846-1912), the emphasis on distinctive Nyingma philosophical interpretations, the employment of pedagogies such as bshad pa, and so on. ‘Modern' elements, whose origins postdate the 1950s, would include: the tightly formalised systems of examination and certification, the extracurricular engagement with subjects like English and science, the expansion of education to nuns, and so on. One might expect a discussion of the key developments in the contemporary period only to relate to those elements categorised as ‘modern'. However, while those elements will indeed be addressed, this presentation will in fact argue that important developments have taken place even in relation to those elements categorised as ‘traditional.' Noting especially that there is marked conformity among Nyingma approaches to monastic education across the ‘exile' space but comparative diversity among Nyingma approaches inside Eastern Tibet, and thus that the world of Nyingma monastic education has bifurcated into two tracks that mainly run in parallel, this presentation will draw upon both Tibetan primary sources and interviews conducted during fieldwork in India, Nepal and Eastern Tibet to trace how this has occurred, and what its implications might be. This presentation will conclude by reflecting on how these developments, and the discourses around them, challenge the idea of a singular Nyingma identity - especially in relation to institutional and scholastic identity – just as much as they challenge rigid categorisations of ‘tradition' and ‘modernity.'

Valeriya Gazizova's talk on several cases of ‘treasure' concealment and discoveries in the Buddhist society of postsocialist Kalmykia I shall discuss several cases of ‘treasure' concealment and discoveries that can be somewhat subsumed under the broader category of Tibetan gter ma in the Buddhist society of postsocialist Kalmykia. Whether scriptural revelations, discoveries of material images or concealment of powerful deceased bodies and body relics, the emergent forms of ‘treasures' appear to be largely centred on the worship of ancestral and local protective deities and entail (re)opening of sacred spaces. The correlation between ancient burial mounds, territorial deities and Kalmyk treasure practices deserves particular attention. While being instrumental in the ongoing process of national recovery and maintaining what is often positioned as ethno-religious continuity disrupted by the Soviet state persecutions, the revealed objects, texts and deities become points of contention and even strife as they also modify the indigenous cosmology.

Drukgyel Tsering's talk on Rendawa Shonu Lodro (1349–1412), the famed teacher of Lama Tsongkhapa and important progenitor of Madhyamaka philosophy in Tibet Red mda' ba gzhon nu blo gros (1349–1412) was one of the most exceptional scholars in 13th and early 14th century Tibet. He played a critical role in bringing Madhyamaka philosophy back to the attention of Tibetan scholasticism after its relative decline. The purpose of this presentation is to examine the historical and philosophical context that influenced the development of Red mda' ba's Madhyamaka thought . By analyzing his newly discovered treatise The Moonlight of the Essential Points of the Two Truths (Bden gnyis gnad kyi zla zer), this presentation aims to explore how Red mda' ba articulates the central themes of Madhyamaka philosophy, with a particular focus on the nature of the two truths, their intricate interrelation, and their classifications, in order to advance our understanding of the various Madhyamaka interpretations present in Tibetan Buddhism.

Sonam Choden discusses Lo tsā ba Rin chen bzang po's composition of his "General Presentation of the Tantric Systems" and its authoritative sources While numerous Indian works translated by Lo-chen Rin-chen-bzang-po (958–1055) have been transmitted through the Tibetan Buddhist Canon and are thus easily available, works composed (or believed to have been composed) by him have been rarely accessible. Recently, however a work titled rGyud sde spy'i rnam par gzhag pa 'thad ldan lung gi rgyan gyis spras pa (hence forth: rGyud sde spyi rnam) attributed to Lo-chen Rin-chen-bzang-po has surfaced. The title may be rendered into English as “A General Presentation of the Tantric [Systems/Doctrines] Adorned by the Ornaments of Tenable Authoritative Sources.” Indeed, the work is “adorned” with numerous authoritative scriptures. Rin-chen-bzang-po, not only cites many canonical sources in support of his exposition, but he also present them as a backup against presumed refutations to it. Moreover, he also relies on canonical sources in order to present the opponents' position. Sometimes, he cites the same verse as an additional source for two different arguments without providing any further explanation. It is intriguing not only to learn how the translator had composed his ‘Presentation of Tantric Systems' based on his vast knowledge of numerous tantras, but also to witness the authority he provides to those sources to support both his own and the opponents' position. This talk proposes to discuss how Rin-chen-bzang-po had deployed authoritative sources in support of his composition of the rGyud sde spyi rnam. And the affinity between his authoritative sources in the rGyud sde spyi rnam and the Canonical Sources. Since this work seems to be the earliest among the Tibetan works belonging to this genre, it also bears an important role as an early textual witness. Hence, this talk also aims to explore whether subsequent Tibetan scholars provide any authority to Rin-chen-bzang-po as they compose their own rGyud sde spyi rnam.

This lecture highlights Tibetan responses to the Mongol imperial bureaucratic practices during the 14th century The value of government documents for studying the 13–14th-century Tibetan history has long been recognized. But we do not know much about the procedures of drafting, issuing, translating, announcing, and receiving these documents. With the sporadic information gathered from biographies such as that of Mus chen Rgyal mtshan dpal bzang po (1286–1347), we try to put together a picture of how a Yuan edict was delivered to its recipient. More difficult to tell is how such official documents were perceived by the Tibetans living in the period. We will approach this question indirectly, by studying the speech acts where the Yuan edicts were used for rhetorical purposes. The works of Ta'i si tu Byang chub rgyal mtshan (1302–1364) and ‘Ba' ra ba Rgyal mtshan dpal bzang po (1310–1391) will be used as examples, through which we will see how the Yuan edict provided Tibetans with a universal style of authority in the 14th century.

The Great Lamp of the Dharma Dhāraṇī Scripture and its theory on scriptual revelation in the Mahāyāna tradition. The Great Lamp of the Dharma Dhāraṇī Scripture (Da faju tuoluoni jing 大法炬陀羅尼經), extant only in a late sixth-century Chinese translation, purports to transform the wielder of its dhāraṇī into a perfect Buddhist preacher (fashi 法師, *dharmabhāṇaka). According to this text, becoming a perfect preacher entails entering “the Treasury of Tathāgatas” (rulai zang 如來藏), a state in which the preacher accesses the awakening of Buddhas. Ritually representing the Buddha in the body of the preacher, the preacher's sermons are authorized as the word of the Buddha. Paying particular attention to the ways in which the text frames innovation as a kind of recovery, we will explore how the Great Lamp theorizes scriptural revelation in the Mahāyāna tradition, and how it anticipates forms of revelation in later esoteric Buddhist traditions. About the speaker Ryan Richard Overbey, Robert H.N. Ho Family Foundation Assistant Professor in Buddhist Studies, Skidmore College. He is a specialist in Buddhism, Chinese religions, Indian religions, Tantra, esoteric traditions, ritual, theory and method in the study of religion, and digital humanities. He works at the intersection of ritual and intellectual history in the Buddhist tradition, probing the close links between theory and practice, between philosophy and liturgy. As a philologist, his work focuses on the edition and interpretation of texts preserved in Chinese, Sanskrit, and Tibetan in the first millennium CE. As a scholar and teacher in Religious Studies, he seeks to collapse distinctions between “premodern” and “modern,” between “elite” and “popular,” and between “West” and “East.”

Vincent Goossaert's talk on the ritual production of revelation in Chinese religious history This talk will provide an overview of the modes of producing revelations in Chinese religious history, based on my recently published book Making the Gods Speak (Cambridge, Harvard University Asia Center, 2022). It will focus on a five-fold typology of modes of revelation, based on narratives about the revelatory events, the ritual techniques mobilized, and the form of the revealed contents. By using criteria such as the presence of witnesses, the existence of a known and replicable ritual technique used, and the types of agencies ascribed to human and divine actors, it distinguishes ideal types that help us navigate the ever-growing and remarkably diverse world of divine speak in Chinese cultures. Hopefully it will also prove useful for transcultural comparisons. About the speaker Vincent Goossaert, EPHE, PSL is a historian of Chinese religions. He previously focused on institutions and regulations but recently concentrated more on practices (spiritual exercises) and ideas (history of eschatologies).

Gregory Forgues presents his research on Longchenpa's writings on Buddha nature This presentation offers a new perspective on the discourse of Longchenpa (Klong chen rab 'byams pa dri med 'od zer 1308–1363) regarding the central doctrinal concept of bde gshegs snying po (*sugatagarbha), a synonym for de gshegs snying po (tathāgatagarbha). Longchenpa lived in a time period during which leading figures belonging to distinct Tibetan Buddhist traditions produced systematic presentations of the Buddhist doctrines they inherited from India. Some of these doctrines could have been interpreted as contradictory in the absence of any hermeneutical project aiming at presenting them in a coherent way. The work of Longchenpa is in this way characteristic of this time period. It takes the form of a grand synthesis from the lowest vehicles up to the pinnacle of the path, the teaching of rDzogs chen. In this presentation, I will share the findings of my investigation of Longchenpa's entire sub-corpus of texts in which the term bde gshegs snying po and its synonyms are found. This task has not yet been completed in a systematic way, although it is an important preliminary step to (1) better understand Longchenpa's discourse on Buddha nature and (2) to assess any potential evolution of his position in the course of time. Recent developments in the Digital Humanities have given rise to a number of tools ranging from time-tested corpus-linguistic methods to innovative text mining algorithms. From a practical perspective, I will show how corpus linguistics, text analytics, and text mining tools can be used to produce a textual discourse analysis of Longchenpa's writings on Buddha nature.

Cameron Bailey's talk on wrathful deities and their myths While the Rudra/Maheśvara subjugation myth is well known in Tantric Studies there exist a great number of variant retellings of it in the Tibetan literary record which have largely been overlooked by scholarship. This presentation will discuss two cycles of less-well known versions of this centrally important tantric charter myth, one from the Nyingma tradition of Tibetan Buddhism, centring on a form of Mahākāla and the other from the Sarma tradition, focused on Vajrabhairava. I argue that these two versions of the myth in fact present very different, even radically opposing, theological worldviews.

Cameron Bailey's talk on wrathful deities and their myths While the Rudra/Maheśvara subjugation myth is well known in Tantric Studies there exist a great number of variant retellings of it in the Tibetan literary record which have largely been overlooked by scholarship. This presentation will discuss two cycles of less-well known versions of this centrally important tantric charter myth, one from the Nyingma tradition of Tibetan Buddhism, centring on a form of Mahākāla and the other from the Sarma tradition, focused on Vajrabhairava. I argue that these two versions of the myth in fact present very different, even radically opposing, theological worldviews.

Zim Pickens looks at the origins of guru or lama worship in Tibet, introducing us to the Indian antecedents and the Tibetan emphasis on the role and status of the lama. In the twelfth century, Indian and Tibetan Buddhist authors drew from doctrinal and scriptural sources to promote new rites for worshipping the guru in the manner of a buddha. First, we will examine how Anupamavajra and Sa skya Paṇḍita cite earlier models for relating to a guru—performing acts of service and following commands—to respectively argue that the gurumaṇḍala and guru yoga (bla ma'i rnal ‘byor) rites are in keeping with Buddhist tradition. We will then turn to bKa' brgyud material, including guru yoga, in which the Tibetan lama supplants Indic buddhas and deities as the primary object of worship. The popularization of preliminary practices (sngon ‘gro) almost entirely focused on the lama demonstrates the lasting effect of such developments on Tibetan Buddhist traditions.

Where to Look for the Missing Plunder of Pirates, Ghosts, Rebels, Fairies, Colonisers, and Dictators Lost treasure is a recurrent motif in Philippine folklore. Treasure-seeking heroes are ordinary individuals who seek access to riches that have fallen under the jurisdiction of supernatural entities. Yet success is by no means guaranteed. Claimants may be undone by their own moral failings or by the superior power of outside antagonists, often in the guise of colonial authorities. At the same time treasure stories have the capacity to inspire optimism. By cooperating with supernatural agents and maintaining moral integrity, downtrodden-but-virtuous treasure hunters are granted an opportunity to reverse their fortunes and to restore justice. While folktale traditions have declined significantly in the Philippines, I argue that stories concerning treasure remain especially resonant as coherent rationalisations for wealth inequality or for the regular misappropriation of resources by powerful yet underserving actors. In the twentieth century, lost-treasure cycles have found new life in revisionist narratives of the Japanese occupation (1942–1945) and the Marcos dictatorship (1965–1986). Treasure amassed by these powerful administrations is represented as being hidden in landscapes, always ready to be discovered by ordinary people yet at imminent risk of falling into the wrong hands.

Charles Stewart's surveys the diversity of treasure traditions in Greece In this talk I will survey the diversity of treasure traditions in Greece. Treasures may take many forms beyond objects buried with the intention of later recovery by their owners. In general, treasures are valuables currently hidden and thus mainly objects of the imagination, the location of which may be revealed in mystical revelations, sometimes in dreams. Treasures may be guarded by spirits and difficult to recover. The search for them may be anti-social or criminal. Treasures, I contend, are like rivets holding the past and the present together. In imagining them and occasionally finding them Greek people engage in a relationship to the past that promises to open a new future.

Charles Stewart's surveys the diversity of treasure traditions in Greece In this talk I will survey the diversity of treasure traditions in Greece. Treasures may take many forms beyond objects buried with the intention of later recovery by their owners. In general, treasures are valuables currently hidden and thus mainly objects of the imagination, the location of which may be revealed in mystical revelations, sometimes in dreams. Treasures may be guarded by spirits and difficult to recover. The search for them may be anti-social or criminal. Treasures, I contend, are like rivets holding the past and the present together. In imagining them and occasionally finding them Greek people engage in a relationship to the past that promises to open a new future.

Dr Kilby's talk explores Tibetan Buddhist perspectives on displacement that can inform the international humanitarian response to the displacement crisis The world's displaced population breaks new records each year and has now climbed to more than 100 million people. What insights can Buddhist traditions—and Tibetan traditions in particular—offer for addressing this humanitarian challenge? Dr Kilby draws on texts and ethnographies to offer some Tibetan Buddhist perspectives on displacement, both historical and contemporary, that can inform the international humanitarian response to the displacement crisis. She connects this research to her work consulting with the International Committee of the Red Cross, highlighting the value of academic engagement with the humanitarian sector.

This lecture offers a new look at the origins of Gter ma literature in an intertextual framework. Academic authors on the origins of gter ma have generally agreed that the evolution of the gter ma traditions in Tibet must be seen as a confluence of both Indian and Tibetan influences. Yet surprisingly little effort has so far gone into researching the Indian influences. Drawing inter alia on Paul Harrison's work on the Pratyutpanna-buddha-saṃmukhāvasthita-samādhi-sūtra and Śāntideva's Śikṣāsamuccaya, Ulrike Roesler's work on the early Bka' gdams pa tradition in Tibet, John Nemec's work on the avatārakasiddhas of Kashmir, and David Drewes' work on dharmabhāṇakas in Indian Mahāyāna, this talk is an offering towards setting out on that much-delayed task.

This lecture offers a new look at the origins of Gter ma literature in an intertextual framework. Academic authors on the origins of gter ma have generally agreed that the evolution of the gter ma traditions in Tibet must be seen as a confluence of both Indian and Tibetan influences. Yet surprisingly little effort has so far gone into researching the Indian influences. Drawing inter alia on Paul Harrison's work on the Pratyutpanna-buddha-saṃmukhāvasthita-samādhi-sūtra and Śāntideva's Śikṣāsamuccaya, Ulrike Roesler's work on the early Bka' gdams pa tradition in Tibet, John Nemec's work on the avatārakasiddhas of Kashmir, and David Drewes' work on dharmabhāṇakas in Indian Mahāyāna, this talk is an offering towards setting out on that much-delayed task.

A presentation looking at how early Mahayana sutras explain where they came from. This presentation argues that the authors of these texts shared a general understanding that the Buddha revealed them to advanced bodhisattvas during his lifetime and appointed them with the task of returning to the world five hundred years later to reveal and spread them. It also considers the ideas that these texts were revealed in meditation or dreams, and that they were revealed by the pratibhāṇa, or inspired speech, of śrāvakas.

A presentation looking at how early Mahayana sutras explain where they came from. This presentation argues that the authors of these texts shared a general understanding that the Buddha revealed them to advanced bodhisattvas during his lifetime and appointed them with the task of returning to the world five hundred years later to reveal and spread them. It also considers the ideas that these texts were revealed in meditation or dreams, and that they were revealed by the pratibhāṇa, or inspired speech, of śrāvakas.

David Gray talks about revelatory or "treasure" texts from Indian and Tibetan perspectives in a comparative framework. This presentation will attempt to shed some light on the process by which tantras are believed to have been revealed in the world in Indian Buddhist tantric traditions. Unfortunately, we have very little information about the actual revelation process, unlike in the Nyingma “Treasure” gter ma traditions, for which we have numerous sources describing this process. Surveying some of the available sources, I will argue that in India, as in Tibet, we find both accounts of discovery of physical texts as well as accounts of purely visionary revelation. However, even in the case of the former, we find that visionary experiences seem to play an important role in the revelation process. Drawing on these accounts, the work of Tanya Luhrmann and my own experience, I will suggest that visionary experiences likely triggered by intensive visualization practice likely played a central role in the revelation of tantric Buddhist scriptures in India.

David Gray talks about revelatory or "treasure" texts from Indian and Tibetan perspectives in a comparative framework. This presentation will attempt to shed some light on the process by which tantras are believed to have been revealed in the world in Indian Buddhist tantric traditions. Unfortunately, we have very little information about the actual revelation process, unlike in the Nyingma “Treasure” gter ma traditions, for which we have numerous sources describing this process. Surveying some of the available sources, I will argue that in India, as in Tibet, we find both accounts of discovery of physical texts as well as accounts of purely visionary revelation. However, even in the case of the former, we find that visionary experiences seem to play an important role in the revelation process. Drawing on these accounts, the work of Tanya Luhrmann and my own experience, I will suggest that visionary experiences likely triggered by intensive visualization practice likely played a central role in the revelation of tantric Buddhist scriptures in India.

David Gray talks about revelatory or "treasure" texts from Indian and Tibetan perspectives in a comparative framework. This presentation will attempt to shed some light on the process by which tantras are believed to have been revealed in the world in Indian Buddhist tantric traditions. Unfortunately, we have very little information about the actual revelation process, unlike in the Nyingma “Treasure” gter ma traditions, for which we have numerous sources describing this process. Surveying some of the available sources, I will argue that in India, as in Tibet, we find both accounts of discovery of physical texts as well as accounts of purely visionary revelation. However, even in the case of the former, we find that visionary experiences seem to play an important role in the revelation process. Drawing on these accounts, the work of Tanya Luhrmann and my own experience, I will suggest that visionary experiences likely triggered by intensive visualization practice likely played a central role in the revelation of tantric Buddhist scriptures in India.

John Nemec's talk on the origin of siddha and its polysemic application in Sanskrit textual sources. It is well known that the term “siddha” comes to be used to refer to Śaiva, and other, masters who enter the earth in bodily form, as perfected beings thus authorized to teach. Often, they are described as having “crossed down” to this world, bringing teachings with them to share with humanity—thus the use of the term avatāraka to refer to such ones in the Krama literature. At the same time, the earliest date for use of the term siddha to refer to such incarnated teachers is indeterminate. The purpose of this talk is to begin to trace the development of the term “siddha” in Sanskrit textual sources, in order to identify how the term has changed in use over time and what the Śaiva tantric traditions had available to them to take up into their own uses of the same. In doing so, the non-tantric prehistory of the term siddha is examined, which originally referred to a class of beings and not to incarnated gurus, a use of the term that is adopted sometimes, too, in the tantric sources themselves.

John Nemec's talk on the origin of siddha and its polysemic application in Sanskrit textual sources. It is well known that the term “siddha” comes to be used to refer to Śaiva, and other, masters who enter the earth in bodily form, as perfected beings thus authorized to teach. Often, they are described as having “crossed down” to this world, bringing teachings with them to share with humanity—thus the use of the term avatāraka to refer to such ones in the Krama literature. At the same time, the earliest date for use of the term siddha to refer to such incarnated teachers is indeterminate. The purpose of this talk is to begin to trace the development of the term “siddha” in Sanskrit textual sources, in order to identify how the term has changed in use over time and what the Śaiva tantric traditions had available to them to take up into their own uses of the same. In doing so, the non-tantric prehistory of the term siddha is examined, which originally referred to a class of beings and not to incarnated gurus, a use of the term that is adopted sometimes, too, in the tantric sources themselves.

This talk by Natalie Gummer explores the role of Dharmabhāṇaka – those who recite the Dharma – in Mahāyāna Sutras In this presentation, Natalie Gummer looks at the “Chapter on the Benefits to the Performer of the Dharma” (dharmabhāṇakānuśaṃsāparivartaḥ) in the Saddharmapuṇḍarīka (Lotus Sūtra), in which the Buddha proclaims the many remarkable transformations that will take place in the six sense faculties of the performer of the dharma (dharmabhāṇaka). Her analysis of this chapter clarifies the sūtra's normative vision both for the self-referential performance of the dharmabhāṇaka and for the bodily transformations that he is said to undergo as a consequence of his performance. In the process, the presentation sheds light on the temporal aspects of self-referentiality as elements in the embodied performance of authority and demonstrates some of the ritual and performative precedents for the creation of new forms of buddhavacana.

This talk by Natalie Gummer explores the role of Dharmabhāṇaka – those who recite the Dharma – in Mahāyāna Sutras In this presentation, Natalie Gummer looks at the “Chapter on the Benefits to the Performer of the Dharma” (dharmabhāṇakānuśaṃsāparivartaḥ) in the Saddharmapuṇḍarīka (Lotus Sūtra), in which the Buddha proclaims the many remarkable transformations that will take place in the six sense faculties of the performer of the dharma (dharmabhāṇaka). Her analysis of this chapter clarifies the sūtra's normative vision both for the self-referential performance of the dharmabhāṇaka and for the bodily transformations that he is said to undergo as a consequence of his performance. In the process, the presentation sheds light on the temporal aspects of self-referentiality as elements in the embodied performance of authority and demonstrates some of the ritual and performative precedents for the creation of new forms of buddhavacana.

This talk by Natalie Gummer explores the role of Dharmabhāṇaka – those who recite the Dharma – in Mahāyāna Sutras In this presentation, Natalie Gummer looks at the “Chapter on the Benefits to the Performer of the Dharma” (dharmabhāṇakānuśaṃsāparivartaḥ) in the Saddharmapuṇḍarīka (Lotus Sūtra), in which the Buddha proclaims the many remarkable transformations that will take place in the six sense faculties of the performer of the dharma (dharmabhāṇaka). Her analysis of this chapter clarifies the sūtra's normative vision both for the self-referential performance of the dharmabhāṇaka and for the bodily transformations that he is said to undergo as a consequence of his performance. In the process, the presentation sheds light on the temporal aspects of self-referentiality as elements in the embodied performance of authority and demonstrates some of the ritual and performative precedents for the creation of new forms of buddhavacana.

The Greater Himalayas extend through many different kinds of community. This lecture considers several ‘medicine mountains', particular mountains that fold society and ecology together, and explores them as a comparative category

The Greater Himalayas extend through many different kinds of community. This lecture considers several ‘medicine mountains', particular mountains that fold society and ecology together, and explores them as a comparative category

The Greater Himalayas extend through many different kinds of community. This lecture considers several ‘medicine mountains', particular mountains that fold society and ecology together, and explores them as a comparative category

This presentation considers the association between pilgrimage and healing in Tibet through an exploration of the process whereby natural sites are imbued with meaning This presentation considers the association between pilgrimage and healing in Tibet through an exploration of the process whereby natural sites are imbued with meaning. The qualities with which they are endowed are seen to have beneficial transformative powers for visitors.

This presentation considers the association between pilgrimage and healing in Tibet through an exploration of the process whereby natural sites are imbued with meaning This presentation considers the association between pilgrimage and healing in Tibet through an exploration of the process whereby natural sites are imbued with meaning. The qualities with which they are endowed are seen to have beneficial transformative powers for visitors.

Daniel introduces us to the term khrims and looks at the “rise of legality” in 13th century Central Tibet. What were Tibetan ideas concerning the relationship between law and power? In the search for answers to whether “law” (khrims) existed in pre-modern Tibet, previous scholarship has uncovered new aspects of khrims' semantic and functional spectrum, which ranges from administration to morality, ideology, legislation and law. I would argue this is because the term khrims has undergone conceptual change(s). The aim of my talk is twofold: In the first part of the presentation, I will sketch in broad strokes the development of khrims from the beginnings of the “Tibetan empire” to the mid-13th century. I will highlight the various connotations of the term and provide the necessary background for the period (mid-13th century–1354 CE) of my work-in-progress dissertation. In the second part, I will build on this analysis and present my perspective on the meaning of hor khrims. The invasion of the Mongols and the subsequent integration of Tibet into the Mongolian Empire is well attested through many legalistic documents, edicts, and historical reports. But what exactly was introduced by the Mongols, and how did this affect the administration of Central Tibet?

Daniel introduces us to the term khrims and loosk at the “rise of legality” in 13th century Central Tibet. What were Tibetan ideas concerning the relationship between law and power? In the search for answers to whether “law” (khrims) existed in pre-modern Tibet, previous scholarship has uncovered new aspects of khrims' semantic and functional spectrum, which ranges from administration to morality, ideology, legislation and law. I would argue this is because the term khrims has undergone conceptual change(s). The aim of my talk is twofold: In the first part of the presentation, I will sketch in broad strokes the development of khrims from the beginnings of the “Tibetan empire” to the mid-13th century. I will highlight the various connotations of the term and provide the necessary background for the period (mid-13th century–1354 CE) of my work-in-progress dissertation. In the second part, I will build on this analysis and present my perspective on the meaning of hor khrims. The invasion of the Mongols and the subsequent integration of Tibet into the Mongolian Empire is well attested through many legalistic documents, edicts, and historical reports. But what exactly was introduced by the Mongols, and how did this affect the administration of Central Tibet?

Westin Harris opens the dialogue between Tibetan, Nāth and Yoga studies centred around the figure of Virūpa As the supposed originator of haṭhayoga's Buddhist “source text,” the legendary siddha called Virūpa has arisen as a key figure of interest in Yoga and Nāth Studies. Nonetheless, such discourses continue to underappreciate the value of Tibetan and Buddhist sources. In this lecture, I will examine a number of overlooked and understudied Virūpa narratives to demonstrate how Tibetan Virūpa hagiographies and South Asian Virūpākṣa(nāth) stories constitute a single, cross-sectarian narrative tradition stretching from South India to Tibet. While much of the recent scholarship on South Asian siddha narratives has focused on what should or should not be counted as “Nāth literature,” I present the model of an Indo-Tibetan “Siddha corpus” as a more useful alternative that can better accommodate the shared, dialogic nature of such stories.

Westin Harris opens the dialogue between Tibetan, Nāth and Yoga studies centred around the figure of Virūpa As the supposed originator of haṭhayoga's Buddhist “source text,” the legendary siddha called Virūpa has arisen as a key figure of interest in Yoga and Nāth Studies. Nonetheless, such discourses continue to underappreciate the value of Tibetan and Buddhist sources. In this lecture, I will examine a number of overlooked and understudied Virūpa narratives to demonstrate how Tibetan Virūpa hagiographies and South Asian Virūpākṣa(nāth) stories constitute a single, cross-sectarian narrative tradition stretching from South India to Tibet. While much of the recent scholarship on South Asian siddha narratives has focused on what should or should not be counted as “Nāth literature,” I present the model of an Indo-Tibetan “Siddha corpus” as a more useful alternative that can better accommodate the shared, dialogic nature of such stories.

The talk explores the historical and contemporary influence of women in Sikkim from a Buddhist perspective Sikkim is a former Buddhist kingdom in the Himalayas that was once blessed by Padmasambhava and prophesied as a so-called sbas yul, a sacred hidden land. So far, the lives and deeds of Tibetan masters who visited and helped shape Sikkim have been collected and analysed. But what role did women play in Sikkim from a Buddhist point of view? Which gender perspectives prevail? And perhaps most importantly, how are Buddhism and gender related in Sikkim and why is this topic relevant at all? This talk will place historical and contemporary perspectives on gender issues in the context of Buddhism in Sikkim.

Pu Lan discusses her PhD project, which explores the 17th-century Monastery of Tango and how it illustrates the development of wall painting technology in Bhutan The Kingdom of Bhutan retains an exceptional heritage of Buddhist wall paintings dating from the early 16 th century to the present. As one of the most significant sites the Utse (central tower) of Tango Monastery, established in 1688 presented itself as a unique demonstration of wall painting development and changes since the 17th century to the present. Scientific analysis provided the opportunity to understand the paintings from a perspective of making, answering questions such as how the painting was made and what materials were used. Further comparative studies helped draw the timeline of renovation phases and re-establish the building history when literature records were incomplete. This talk will use Tango Utse to describe the changes in wall painting technology in Bhutan from the 17th century to the present day.

Pu Lan discusses her PhD project, which explores the 17th-century Monastery of Tango and how it illustrates the development of wall painting technology in Bhutan The Kingdom of Bhutan retains an exceptional heritage of Buddhist wall paintings dating from the early 16 th century to the present. As one of the most significant sites the Utse (central tower) of Tango Monastery, established in 1688 presented itself as a unique demonstration of wall painting development and changes since the 17th century to the present. Scientific analysis provided the opportunity to understand the paintings from a perspective of making, answering questions such as how the painting was made and what materials were used. Further comparative studies helped draw the timeline of renovation phases and re-establish the building history when literature records were incomplete. This talk will use Tango Utse to describe the changes in wall painting technology in Bhutan from the 17th century to the present day.

Brenton Sullivan presents his new book "Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa" and discuss the third chapter, "Institutionalizing Tantra", in more detail In his new book, "Building a Religious Empire Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (UPenn Press, 2020)" Sullivan utilizes constitutions written for Buddhist monasteries as well as Chinese and Tibetan historical materials to uncover the role of Buddhist prelates in legislating and administering their monasteries across Inner Asia. In this talk, he will focus in particular on the attention these prelates gave to domesticating tantra taking the streams of powerful mouth to ear practices meant for the liberation of the practitioner and bringing them into the confines of the monastery, where they serve the purposes of the institution.

Brenton Sullivan presents his new book "Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa" and discuss the third chapter, "Institutionalizing Tantra", in more detail In his new book, "Building a Religious Empire Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (UPenn Press, 2020)" Sullivan utilizes constitutions written for Buddhist monasteries as well as Chinese and Tibetan historical materials to uncover the role of Buddhist prelates in legislating and administering their monasteries across Inner Asia. In this talk, he will focus in particular on the attention these prelates gave to domesticating tantra taking the streams of powerful mouth to ear practices meant for the liberation of the practitioner and bringing them into the confines of the monastery, where they serve the purposes of the institution.