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· H LEKHA 史 · 丹 心 NEWSLETTER • ISSUE 6 • 2017 佛 何 中 氏佛學研究 The Robert H. N. Ho Family Foundation Center for Buddhist Studies at Stanford University

IN THIS ISSUE:

CO-DIRECTOR’S MESSAGE

HIGHLIGHTS

4 THERAVADA BUDDHISM LECTURE SERIES Alicia Turner, York University, Canada 5 TT & WF CHAO DISTINGUISHED BUDDHIST PRACTITIONER LECTURES Venerable Ajahn Sona, Abbot of Birken Forest Monastery, Canada 6 TIBETAN STUDIES INITIATIVE Ester Bianchi, University of Perugia, Italy 7 THE EVANS-WENTZ LECTURE Lothar Ledderose, Heidelberg University, Germany 8 SILK ROAD LECTURES Imre Galambos, University of Cambridge, England 8 9 HWEI TAI SEMINAR Wendi Adamek, University of Calgary, Canada 10 SHINNYO-EN VISITING PROFESSOR LECTURE Jens-Uwe Hartmann, University of Munich, Germany 11 INDIAN BUDDHISM LECTURES Jowita Kramer, University of Munich, Germany Alexandra Kaloyanides, the Ho Center’s 2015–17 Postdoctoral Fellow, Stanford University Christian Wedemeyer, University of Chicago Divinity School 14 SPECIAL TOPIC SERIES Max Moerman, Barnard College and Columbia University Lekha Newsletter Alexandra Kaloyanides, the Ho Center’s 2015-17 Postdoctoral Fellow, Issue 6 • 2017 Stanford University

Lekha is a Sanskrit word for 15 CHINESE BUDDHISM LECTURES letter or writing Charles Orzech, University of Glasgow, Scotland, UK 16 GRADUATE STUDENTS WORKSHOP Editor and Writer: Wendi Adamek, University of Calgary, Canada Irene Lin Marcus Bingenheimer, Temple University Stuart Young, Bucknell University Designer: 17 SPECIAL EVENT Tatiana Deogirikar Buddhist Studies Symposium 2016 Contributors: HCBSS NEWS Yi Ding Eric Huntington, the Ho Center’s 2017-19 Postdoctoral Fellow John Kieschnick Simona Lazzerini STUDENT REFLECTIONS Grace Ramswick Daniel Tuzzeo 18 FIRST YEAR REFLECTIONS Simona Lazzerini, Ph.D. Candidate, Department of Religious Studies, Cover image: Stanford University photographer: 19 STUDENT NEWS Christian Luczanits Best Undergraduate Paper in Buddhist Studies for 2016-17 “The mahasiddha cave of Konchokling Qualifying Exams in Upper Mustang, Nepal” Student Publications CO-DIRECTOR’S MESSAGE

This has been the year of qualifying graduate students or, more generally, exams. The stars aligned in such a way for her collegiality. Our new that over the past few weeks six PhD postdoctoral fellow, Eric Huntington, students in Buddhist Studies have taken comes to us after a stint as the their qualifying exams. In designing the Cotsen Postdoctoral Fellow in the reading list for the Buddhism exam the Society of Fellows in the Liberal Arts challenge was to provide enough breadth at Princeton. Eric, who works on to ensure that our students graduate Buddhist depictions of the cosmos, with a grounding in the major areas of starts in September and will teach a Buddhist Studies, but short enough that seminar this year entitled “Creating they have time to read carefully and the Universe: Buddhist Science, Ritual to complete the reading in a couple and Art” in the Winter quarter. John Kieschnick, Co-Director of HCBSS of quarters. We settled on a model in which students choose from a short list Paul Harrison was on leave this year of 10 primary sources and 10 secondary but, in a series of bodhisattva-like acts We (and by “we” I mean, mostly, Irene, sources, covering different geographical of sacrifice, emerged from his study to Tatiana and Stephanie) have been hard at regions and different approaches to the help us out time and again, not only work preparing for the 20th anniversary material. The timed, written portion of with the eighteen hours of qualifying of the Ho Center, which we will celebrate the exam is followed by a three-hour oral exams, but also with planning for the with workshops, presentations, exhibitions exam. Now that this round of exams is 20th anniversary and all manner of and other surprises. It’s too early to over, we are waiting on student response administrative crises. He did vacate his confirm all of the participants and to the latest iteration of the reading list, office long enough for this year’s Shinnyo- activities, but keep an eye on the Center’s but personally I’ve found the 18 hours of en Visiting Professor, Jens-Uwe Hartmann website as November 2017 approaches. intense discussion on the state of Buddhist of the University of Munich to make full Studies in the space of a few weeks use of it during his time with us this year. fascinating—one of the highlights of my I had come to expect Uwe’s erudition, but year. his relentless good cheer in the midst of the gloomiest California winter in memory In the next few months we will say took me by surprise. goodbye to our first Buddhist Studies postdoc and hello to our next. Alexandra Lectures at the Center included 16 Kaloyanides, our postdoc for the past speakers this year, including our yearly John Kieschnick two years, will be taking up a position workshop organized by a graduate The Robert H. N. Ho Family student. This year it was a workshop as Assistant Professor at the University Foundation Professor, called “text is territory” which focused on of North Carolina, Charlotte. Alex has Religious Studies been a major presence at the Center, the relationship between text and space and set the bar high for subsequent in Chinese Buddhism. (Next year, Adeana postdocs, whether for her intellectual McNicholl is organizing a workshop on contributions to discussions at talks, Buddhist theories of embodiment). her own presentations, her work with

3 THERAVADA BUDDHISM LECTURE SERIES The Most Democratic Monastery: Religious Difference and Indifference in Colonial Burma Alicia Turner (by Grace Ramswick) HIGHLIGHTS

Alicia Turner, York University, Canada

Alicia Turner, Associate Professor at order to explore how such institutionally Turning to her second example, Turner York University and author of Saving reinforced religious and ethnic boundaries acquainted us with two reform-minded Buddhism: The Impermanence of were in some circumstances ignored or monks who were active in the smaller Religion in Colonial Burma, visited us in transgressed. southern port city of Tavoy. The first October 2016 to share some of her recent of these monks was Indra Wunsa, who work on constructions and deconstructions Her first example brought us to navigated complex relationships with of religious difference in colonial Burma. Thayettaw, a monastic complex of royal, colonial, and monastic authorities Rangoon known as “the most democratic in such a way that he was granted a fair As a prelude to the main portion of her of monasteries.” She began by detailing amount of latitude in pursuing reforms talk, Professor Turner spoke briefly about how its growth from a single monastery in his community. She then introduced twentieth and twenty-first century shifts in into a large complex is historically us to Indra Wunsa’s successor, Thila the country’s political climate, including tied to the British reconstruction of Thera, who went on to found the Tavoy’s the more recent success of the National the city along a grid in the 1850s. The comparatively multi-ethnic (and Chinese- League for Democracy in the 2015 new grid infrastructure, through which sponsored) Zeyawadi Monastery. general election and ongoing concerns colonial order, hierarchy, and bounded about religious tolerance in the country. multiculturalism were inscribed into the In her closing comments, she invited us Referencing theoretical scholarship surroundings, left only a limited number to join her in reflecting further on these on notions of the “secular” and the of plots for religious groups of various case studies, and expressed the hope that “religious,” she drew our attention to the sorts. These plots went largely to groups her work will generate new questions manner in which both modern nation- serving ethnic enclaves, and as a result, about contingent modes of tolerance and states and Buddhist institutions of various most indigenous Burmese Buddhist inclusion in colonial and post-colonial sorts rely for their functioning on the monasteries relocated to Thayettaw at Burma. reproduction and management of ethnic the city’s northern fringe. Here, Turner and religious boundaries. claimed, a different type of urban space began to take shape—one which, by virtue Yet in her subsequent turn to case studies of its “maze-like” layout and inclusiveness, from the mid-late nineteenth century, has over the years been physically and Turner’s goal was not simply to provide socially at odds with its more regimented examples of overt colonial constructions environs and certain sensibilities of the of difference. Instead, she focused on Buddhist elite. two “pockets of pluralist interaction” in

4 TT & WF CHAO DISTINGUISHED BUDDHIST PRACTITIONER LECTURE My 40 Years of Buddhism in the West Venerable Ajahn Sona

Venerable Ajahn Sona, Abbot of Birken Forest Monsetery, Canada

Venerable Ajahn Sona started his talk and abstract. We no longer experience Ajahn Sona teaches two main practices. by reflecting on his first encounter with reality directly. He emphasized that our First, through breath meditation, Buddhism. Attracted to philosophy at emotional afflictions and intellectual practitioners become conscious, aware, university and interested in the meaning excess could be controlled or shut down and not harassed by linear or discursive of life, he became a classical musician and through meditation. If we are able to thinking. Second, through the practice joined the music faculty at the University experience life in a new and different way, of metta or loving kindness, practitioners of Toronto. His first encounter with we can overcome the disappointment become less critical or harsh toward Buddhism was through a Tibetan Buddhist and disenchantment of the world as themselves and others. Ajahn Sona tulku giving instructions in meditation. experienced through the sensory world of states that the most important therapy in After practicing with the tulku, Ajahn sight, hearing, taste, smell, and touch. Western societies should be to get outside Sona also got interested in Sŏn (Korean of one’s discursive activity. Therefore one Chan) Buddhism and practiced meditation Subsequently Ajahn Sona retreated to a should use one’s mind in a nondiscursive with the Sŏn community. He was struck shack in British Columbia and lived there way and discover the meaning of life by how comfortable he felt with these for some years as a hermit, continuing his through the cultivation of loving kindness. Buddhist communities and also how they meditation practice on his own. When felt like his real family. It was as if he he learned of the establishment of the Over the last 25 years, Ajahn Sona has were an amnesia victim, waking up to first forest monastery in North America given 10,000 personal interviews and over something familiar. (Bhavana Society in West Virginia), he 3,500 hours of dhamma talk. Through went there and later became the first the use of Youtube and streaming videos As he continued his meditation practice, Buddhist monk to be ordained at the of his dhamma talks, he has reached a Ajahn Sona said his mind became calmer. monastery. Thereafter he traveled to broad audience. His tireless efforts in He realized that meditation, in particular Thailand where he practiced with the the teaching of the Buddha dhamma breath meditation, became an antidote Venerable Ajahn Chah for two years. have touched countless lives across seven to excessive discursive activity. In the Upon his return to Canada, he started continents. modern world, he said, we stress critical or a number of monasteries in the forest discursive thinking that is both symbolic tradition.

5 TIBETAN STUDIES INITIATIVE

Teaching Tibetan Buddhism in Chinese on Behalf of Mañjuśrī Ester Bianchi (by Yi Ding)

Ester Bianchi, University of Perugia, Italy On February 21, Professor Ester Bianchi back to Sertar and soon Chinese devotees gradual approach of spiritual training is of University of Perugia presented a flocked to the site. Different kinds of emphasized in teaching Han devotees, lecture on her recent anthropological religious texts have been composed and while very few Han devotees claim to inquiry into a Sino-Tibetan Buddhist printed at Larung gar, and later distributed have received any Tantric transmission. community located in Southwest China, in China. They have helped to engage A notion of “ecumenical” (ris med) a topic dealing with many fascinating with Han practitioners located in different Buddhism, in this case led by Nyingma facets of contemporary Buddhism and the Buddhist centers in China, Taiwan and lamas, has been utilized and cultivated, interpretative challenges it raises. abroad. which embraces not only all Tibetan

Buddhist schools and movements, but Bianchi began her talk with a brief The monks and nuns there have been also attempts to subsume the Chinese introduction of the Larung gar Academy active in touring cities, lecturing at counterparts into the fold. (Tib: gSer rta bla rung lnga rig nang universities, and keeping an online bstan slob gling) in Sertar, a religious presence. When they were asked about the The success story of Larung gar can be center for both Tibetan and ethnic Han reasons why ethnic Han devotees prefer explained by a combination of factors. followers. It was founded by a Nyingma Larung gar over Chinese monasteries, Because of the absence of sectarian lama Khempo Jigmé Phuntsok (’Jigs med Bianchi’s informants cite the lack of boundaries, the teachings appear to be phun tshogs ’byung gnas; 1933–2004) outstanding Chinese masters, the relentless more accommodating and accessible to in the 1980s, who somehow managed to materialism and consumerism of Chinese the devotees. The classes delivered in obtain recognition for his academy from society, the similarity between Chan and Chinese and the integration of Chinese both the Panchen Lama and Chinese Nyingma teachings, and the doctrinal Buddhist texts and practices have helped officials. Under his leadership, the academy superiority of Tantric Buddhism. In Han devotees to acculturate to a unique, gradually grew into one of the largest terms of ritual calendar, there are four syncretic version of Buddhism. Media- Buddhist compounds in the world in major annual ritual events that draw savviness also contributes to the fast spread 2000, at its peak with 10,000 students both Tibetan and Han devotees, the of their influence. To conclude, Bianchi attending. In the year 1987, Khempo Vidhyādhara Assembly, the Vajrasattva proposed that we should understand Jigme Phuntsok, together with his disciples, Assembly, Assembly of Samantabhadra the Larung gar phenomenon from an made a pilgrimage to Mt. Wutai and offerings, and Pure Land Assembly. The expanded “Rimé” perspective, which hence established a connection between Vidhyādhara Assembly coincides with attempts to incorporate Chinese Buddhism his community and Mañjuśrī Bodhisattva. the Tibetan New Year Festival and is into their curricula, liturgical services and Many Han Chinese then followed him the largest in scale. On the ground, a other religious practices. 6 THE EVANS-WENTZ LECTURE Writing on Mountains to Save the World Lothar Ledderose (by Yi Ding)

true nature. On Mt. Tao, the phrase bore about the likeness. The function, in the boluomi (prajñāpāramitā) was carved case of Vulture Peak, is to translocate the on the cliff together with two Buddha Buddha to a nearer locale. In addition, the names, Avalokiteśvara Buddha, and calligraphy on rocks creates an aesthetic Amitābha Buddha. The divine power of space, a kind of “land art,” that the the inscriptions seemingly emanates over original locale does not provide. It seems the land of Shandong. On Mt. Tie 鐵, the idea of “land art” in China might have the sūtra was carved onto a large slope in been shaped by non-Han steppe people the shape of a stele, which allows modern from the North, who were familiar with scholars to produce unprecedented large- art in the open. scale rubbings. This text states that Mt. Tie is aligned with Mt. Yi 嶧, and Mt. Ledderose then moved to the topic of Tai 泰 to form an axis, while serving as “time,” which concerns itself with both a crossing point of two axes that anchors the past and the future. In Sichuan, an the Shandong peninsular. There are also unusual colossal reclining Buddha in texts hidden inside mountains, where Wofoyuan 臥佛院, Anyue, preserves for the locations of the engraved sūtras have the viewer the moment of the Buddha’s to obey the Chinese geomantic rules. passing away (mahāparinirvāṇa). This Lothar Ledderose, Heidelberg University, There is another example of an engraved rock-embedded Buddha, surrounded by Germany Saptaśatikāprajñāpāramitā excerpt, a large amount of Buddhist caves and shielded by stones and located inside cliff inscriptions, transforms the whole Lothar Ledderose, Senior Professor at Mt. Pingyin 平陰. It would be not area into a mahāparinirvāṇa scene. To Heidelberg University, delivered this impossible for someone to utilize this re-enact the scene, there is an unfinished year’s Evans-Wentz lecture with a riveting secluded site to meditate on the Buddha Mahāparinirvāṇa Sūtra engraved in topic. He began his lecture with two names and the sūtra. Cave 59 and Cave 66. The architectural seemingly straightforward questions. For layout and the choice of location of these the Buddhist inscriptions in China, how The third way to save the world by square caves reminds us of the cliff-burial did they shape space? And how did they writing on mountains is through “moving complex in Sichuan. Housed on the shape time? With these two questions, he mountains.” For instance, the Chinese cliffs, the deceased are not present in an introduced to the audience his decades- monks have attempted to locate Vulture everyday sense, but are still somewhat long fieldwork in China and his many Peak (Gṛdhrakūṭa) in their native land. accessible. Furthermore, engraved texts insights into a unique form of Buddhist art. On Mt. Gang 崗, a vulture-shaped peak can stave off the decline of the dharma was identified as “Vulture Peak” and and save the world from doom in the Buddhist inscriptions in China appear confirmed by its nearby cliff inscriptions. future. In the Yunjusi 雲居寺 area, Beijing, either on top of mountains or inside Just as the mythical mountain Potala an entire canon was carved on stones in mountains. In the sixth century, Chinese (the abode of Avalokiteśvara located in the 7th century. The storehouse for the Buddhist monks in present-day Shandong South India) appears in Zhejiang, China slabs was built on a cliff and blocked by were engaged in engraving Buddha and Tibet, Vulture Peak manifests itself stone gates to protect the canon against names and sūtra excerpts on cliffs in many places in China and Japan. In future apocalypses. Unsurprisingly, the under the open sky. This is a unique other cases, the shape of a mountain slabs indeed successfully weathered war, practice in China, and perhaps in the range is recognized as resembling dynastic changes, and even the Cultural world. For example, on Mt. Culai 徂 the appearance of the Buddha. The Revolution. 徠, there is an engraved excerpt from mountains can represent the presence of the Saptaśatikāprajñāpāramitā, also the Buddha. There are three elements known as the Great Perfection of Wisdom to this phenomenon: name, shape, and Preached by Mañjuśrī, where the Buddha function. Name is attributed; the shape is describes the Perfection of Wisdom as his 7 SILK ROAD LECTURES The Lost Books of China: A View from Khara-khoto Imre Galambos (by Yi Ding)

annexation, the use of the script in fact lasted for almost five hundred years, from the early 11th century down to the early 16th century. The material from Khara- khoto consists mainly of Buddhist texts in terms of quantity, though there are also historiography, military treatises, medical works, lexicons, and translations of Confucian and Daoist classics. Most importantly for Sinologists, there are Tangut texts whose Chinese originals have since been lost or only known in much later versions.

Imre Galambos, University of Cambridge, England The focus of Professor Galambos’s talk was on one of these lost books, The On May 4, Professor Imre Galambos Russian Academy of Sciences, and the Record of Confucius on the Apricot-wood brought to us a fascinating talk on the art objects are conserved in the State Altar. Both Russian scholars and Chinese discovery of both the Tangut language Hermitage Museum in St. Petersburg. scholars have published studies on this and the history of a forgotten scripture. Although Kozlov took most of the intact text, but they were misled by the Tangut He demonstrated that the much- texts and objects and left an almost leveled title “The Altar Record on Confucius’ understudied Tangut manuscripts are ground, M. Aurel Stein still managed Conciliation.” The mystery is solved by a goldmine for the study of Buddhism, to find another six thousand fragments finding the locus classicus—Zhuangzi. printing technology, Tibeto-Burmese of texts and many art objects in 1914. In the Taoist story in the Zhuangzi, languages, and Chinese religions. However, he did not find the many Confucius was sitting on an apricot-wood large statues deposited by Kozlov, whose altar when his disciples encountered a Around 1907, Tsokto Badmazhapov whereabouts are still unknown. Compared fisherman sage. In this case, the Tangut (1879-1937), a Buryiat in Russian service with Kozlov’s sparse notes, the excavation translator misread the original Chinese who could speak fluent Mongolian, found report published in Stein’s Innermost Asia character xing 杏 (“apricot”) as he 和 the sand-buried city of Khara-khoto showcases Stein’s archeological gumption (“conciliation”) and caused the confusion (“Black City”; Ch. Heishuicheng) and and extraordinary meticulousness. for modern scholars. This points to a Song sent back his exploratory report to Russia. apocryphal text, recorded in Chinese However, he was not credited with the The decipherment of Tangut, a Tibeto- sources as the Record of the Elderly discovery by the Russian authorities. Burman language used in Western Xia, Lord’s Mobile Altar, due to yet another In 1908, the Russian explorer Pyotr K. has been largely based on the findings misreading of xìng 杏 as xíng 行. Though Kozlov (1863-1935) acted on this piece from Khara-khoto. Most of the credit the story also shows up in Chan materials, of intelligence and officially discovered goes to Nikolai Nevsky, who had been this particular text persisted through Khara-khoto. In Khara-khoto, within the compiling a huge dictionary on the history largely as a scripture for popular ruins of a stupa outside the city, Kozlov Tangut material before he was purged religion, prompting the idea that the three uncovered over ten thousand manuscripts in 1937 in USSR. His dictionary was Chinese religions are in fact a united one. and printed books, mainly written in eventually published posthumously in the The book title can be found in the case Tangut and Chinese. He shipped back 1960s. Sir Gerard Clauson’s (1891–1974) files from the Qing court’s investigation of the texts, together with a selection of Skeleton Tangut Dictionary, another secret societies, and a woodblock edition the Buddhist objects he excavated, to be important reference book, was published was published in the Republic of China conserved in St. Petersburg. Nowadays, posthumously in 2016. Contrary to the period as a “morality book” (shanshu). the textual artifacts are housed in the common assumption that the Tangut Institute of Oriental Manuscripts of the language died out after the Mongol 8 HWEI TAI SEMINAR Tathāgatagarbha-Related Materials in North China, 6th-7th Centuries Wendi Adamek (by Daniel Tuzzeo)

Wendi Adamek, University of Calgary, Canada (center)

This year’s Hwei Tai Seminar led Meaning of the Mahāyāna (Dasheng effusive eulogy, in the process getting to by Wendi Adamek (Numata Chair yizhang 大乘義章). While referring at know Huixiu intimately, learning of his in Buddhist Studies, Department of times to pre-existing English translations life, his work, and most clearly the impact Religious Studies, University of Calgary) of the Nirvāṇa-sūtra and Awakening of he had on his disciples. came on the heels of the second Faith (e.g., Blum and Hakeda), Professor annual Ho Center for Buddhist Studies Adamek and the group often proposed The participants of the 2017 Hwei Tai Graduate Student Workshop, and allowed suggestions for clearer or alternate Seminar were very fortunate to work with students and faculty from Stanford and renderings of many passages. Huiyuan Professor Adamek, who guided us through Berkeley to spend a weekend examining is the attributed author of an important the sometimes terse and always fascinating tathāgatagarbha-related materials in north commentary on the Awakening of Faith, materials. As another year comes to a China from the sixth to seventh centuries. and his Chapters on the Meaning of the close, and another seminar ended, we are Mahāyāna, or a text by the same name, reminded of the precious opportunity to The first day was spent exploring is curiously included among the list of share a weekend with one another reading canonical sutra passages from the Huixiu’s works in the latter’s epitaph, together and learning from our friends Nirvāṇa-sūtra, elements of philosophy in which participants spent the whole of and colleagues, and from the remnants of the Treatise on the Awakening of Faith the second day reading. The incredibly history passed down to us. in the Mahāyāna (Dasheng qixin lun 大 rich mortuary inscription from Baoshan 乘起信論), and a treatise on doctrinal in Henan provided the group with the classification from Jingying Huiyuan’s opportunity to pore over the elegant and 淨影慧遠 (523-592) Chapters on the

9 SHINNYO-EN VISITING PROFESSOR LECTURE Monks and Merchants: How to Spread Buddhism Jens-Uwe Hartmann (by Grace Ramswick)

Jens-Uwe Hartmann, University of Munich, Germany

merchants who relied on the protection of the lokapālas, in turn, appear to have brought Buddhist practices and objects with them across vast distances, contributing in no small measure to its rapid spread.

Professor Hartmann then brought our attention to two fascinating archaeological Professor Jens-Uwe Hartmann concluded Śrāvastī and subsequent donation of it finds which document the distant travels his stay at Stanford as the 2016–2017 to the sangha. We were shown how this of Indian merchants stretching back to Shinnyo-en Visiting Professor with a image, which renders the transaction in at least the first century CE. The first of lecture titled “Monks and Merchants: How considerable detail, testifies both to the these is an ivory statue of a female figure to Spread Buddhism.” His introductory early and unabashed acceptance of large excavated at Pompeii but undoubtedly remarks oriented us toward the centrality donations and to the role that images likely produced somewhere on the Indian of patronage networks over the course played in encouraging such acts of giving. subcontinent; the second is a line of of Buddhist history, from the time when ancient graffiti in the Brāhmī script which the movement began to spread beyond We were then reminded of yet another mentions the mahāmuni (Great Sage), the Ganges valley right up to the present- famous episode from an even earlier discovered recently in a cave on the island day efforts of international organizations moment in the Buddha’s life story— of Socotra in the Arabian Sea. Such such as Shinnyo-en. Many scholars, he the offering of food not long after his forms of evidence help to confirm what acknowledged, have recognized and awakening by the first lay followers, has long been supposed: that the common sought to better understand the symbiotic Trapuṣa and Bhallika. As is well known, appearance of caravan leaders and relationship between traders and these two earliest lay followers were also merchant sailors in jātaka and avadāna monastics, especially but not exclusively merchants. Yet the significance of this stories can be taken as a fairly accurate in earlier Indic contexts. He expressed his story to the topic at hand, Professor reflection of Buddhism’s appeal to such intent to bring together the observations Hartmann explained, is not limited to the groups. made in such work, and to present to social identity of these earliest donors. The us some of the more compelling pieces four lokapālas (deities of a lower heaven In the last portion of the talk, Professor of material evidence for this symbiotic who guard the four cardinal directions), Hartmann drew on his expertise in relationship. to whom long-distance travelers appealed Sanskrit Buddhist manuscripts discovered for protection on their journeys, also in Central Asia and Bāmiyān (present-day The first piece to which Professor play a key role in the narrative; it is they Afghanistan) to highlight the existence of Hartmann introduced us was a carved who each bring a bowl to the Buddha verse texts geared toward protecting the stone medallion from a second–first to use for the proper acceptance the bodies and profits of merchants from both century BCE railing at the famed central merchants’ offering. The incorporation of robbers and the elements through appeals Indian stūpa site of Bharhut. Professor these lokapālas into this and other sūtra to directional and constellational deities. In Hartmann guided us through the event narratives, and into the overall visual closing, he speculated briefly as to whether, depicted on this medallion, perhaps one program of stūpa sites, demonstrates that in light of the apparently continuous of the most consequential for the early the Buddhist community facilitated and dependence of monks and merchants development of the monastic community: invited continued propitiation of these upon one another across the centuries, the the wealthy merchant Anāthapiṇḍada’s gods while simultaneously subordinating decline of Buddhism might not have been purchase of Prince Jeta’s grove at them to the Buddha himself. The catalyzed by an ebb of traffic along certain long-distance trade routes. 10 INDIAN BUDDHISM LECTURES

Sthiramati and his Proofs of the Validity of the Mahāyāna Jowita Kramer (by Grace Ramswick)

Jowita Kramer, Numata Visiting Professor influential texts regardless of their at UC Berkeley for the 2016 fall semester, authorship, than to indulge in too much closed out the HCBSS’s fall quarter speculation about individual personages programming with a lecture titled who lived centuries apart or whose “Sthiramati and his Proofs of the Validity philosophical positions may or may not of the Mahāyāna.” She introduced her have changed over the course of their ongoing work on the figure Sthiramati lifetime. by first offering a few reflections on two more general topics germane to the She then guided us through a survey of study of Indian Buddhist philosophical the seventeen works attributed by various literature. First, she noted that many sources to “Sthiramati.” Immediately modern scholars tend to perceive authors setting aside seven works that are widely of commentarial texts to be less original believed to have been composed by a than authors of independent treatises, and later, “Tantric,” Sthiramati, she turned suggested that this misguided notion may her focus on the remaining ten that have at least partially account for the relative been the topic of greater uncertainty lack of interest in the works attributed to and dispute. In her discussion of these Sthiramati. She then went on to address ten works, she began by drawing Jowita Kramer, University of Munich, Germany how her research on Sthiramati does, to a attention to the fact that identical certain extent, engage with the problem— sections of text may be found in two uncertain authorship, she then turned one also confronted by scholars focused works most commonly and confidently to a comparison of three commentarial on other figures such as Nāgārjuna and included in the “original” (6th century) works containing passages that Vasubandhu—of determining “authentic” Sthiramati’s corpus: the commentaries enumerate the distinguishing features, authorship. In the case of Sthiramati, on Vasubandhu’s Pañcaskandhaka and assert the superiority of, the Kramer explained, the most basic and Triṃśikā. Professor Kramer then Mahāyāna: the Sūtrālaṃkāravṛttibhāṣya question is that of whether a given text introduced us to the remaining eight and Madhyantavibhāgaṭīkā (both belongs to the corpus of the 6th century works (some of which were unavailable ascribed to Sthiramati) and the Yogācāra philosopher, Sthiramati, or was in Sanskrit until the recent discovery Mahāyānasaṃgrahabhāṣya (ascribed to authored by one of several later figures of a collection of manuscripts at the Vasubandhu). In this final portion of the who also adopted or were given this Potala palace in Tibet) and to some of lecture, Professor Kramer demonstrated moniker; she argued that in attempts to the tentative determinations she and her that despite the unlikelihood, in her resolve such issues, closely comparing Japanese colleagues have made about their opinion, that these two commentaries words and phrases between texts is a more authorship. At the end of this portion attributed to Sthiramati were composed reliable method than searching more of her talk, she granted that there may by the same author as the aforementioned broadly for ideological similarities. She have been as many as six individuals commentaries on the Pañcaskandhaka was, however, quick to acknowledge that responsible for the seventeen “Sthiramati” and Triṃśikā, they may still be treated as definite answers to such questions about works. valuable windows into the development of authorship will likely always remain out of Śrāvakayāna-Mahāyāna polemics. reach. In light of this, she further clarified, Following up on her previous suggestion she deems it more rewarding to investigate that intertextual relationships can and the contents of, and relationships between, should be explored even in the face of

11 INDIAN BUDDHISM LECTURES Objects of Conversion” and “Relics of Resistance Alexandra Kaloyanides (by Grace Ramswick)

objects figured centrally in the dynamics and images, but also odd non-scriptural of conversion, resistance to conversion, items such as a photo of Queen Victoria and the development of unusual (by and a painkiller advertisement that Christian standards) modes of religious presumably were also thought to hold practice. some power. More interesting still, a cast- iron dog statue on her land that was set Her discussion of the object of the book up with the intention of demonstrating began with a story about a group who the powerlessness of idols appears to had for twelve years worshipped a copy have become one itself; despite Ingalls’ of the Christian Book of Common protestations, offerings were made and, Prayer, only to be informed by missionary at least as far as the Burmese were George Boardman that reverential concerned, protection obtained from it. treatment of the book itself was not the These shrines serve as examples of both way to salvation. In another still more conversion and resistance materialized, intriguing instance related in the journal and as proof that indigenous modes of of missionary Francis Mason, a divine worship carried on among the converted.

Alexandra Kaloyanides, the Ho Center’s book revered by a “sorcerer-like” figure 2015–2017 Postdoctoral Fellow, and his community turned out to be a For the final category of object, the Stanford University business card for the London law firm sacred portrait, Dr. Kaloyanides directed Wheelwright, Monk-house, Winter our attention to the element of the exotic Dr. Alexandra Kaloyanides, the Ho & Brooker. We learned that though brought to Burmese Baptist spaces by Center’s 2015–2017 Postdoctoral Fellow, missionaries were generally amused by the Anglo-American aesthetic of Warner gave a lecture in May that introduced us and dismissive of such ritual activity, they Sallman’s Head of Christ and by the to some of the “objects of conversion” too participated in bringing Christian texts distinctly Western costuming of the and “relics of resistance” treated in into the fold of existing Burmese book missionaries Adoniram and Ann Judson her current book project on American practices. Adoniram Judson, for instance, in their portraiture. Dr. Kaloyanides Baptist–Burmese interactions in had a Bible in six volumes produced with suggested that we regard the persistence nineteenth-century Burma. In this project, gold leaf according to “Burmese style,” of the foreign aesthetic in these images Dr. Kaloyanides places sacred objects at to be presented as a gift to the king. This not simply as lingering imperial influence, the center of analysis, and by drawing gift was, however, rejected—effectively but as a means through which the largely on the largely untapped resource of the denying the Bible any legitimacy it would non-Bamar Baptists are able to materially archives of the American Baptist mission, have obtained had it been physically distinguish themselves from the ethnic seeks to focus greater attention on the housed at the palace. (Bamar) and religious (Buddhist) majority. activities of less socially and politically privileged Burmese and the American Dr. Kaloyanides then turned to consider We eagerly look forward to the publication missionaries with whom they engaged. two curious shrines that were created on of Dr. Kaloyanides’ book, and wish her all She walked us through her research on the property of yet another missionary the best in her new position as Assistant three types of materials—the object of named Marilla Baker Ingalls. The first, Professor at the University of North the book, the spirit shrine, and the sacred a banyan tree where Burmese had long Carolina, Charlotte! portrait—and demonstrated how such propitiated local spirits (nat), came to be decorated not only with Bible passages

12 INDIAN BUDDHISM LECTURES Rhetorics of Solidarity in Mahāyāna Sūtra Literature, or ‘You’re So Vain, I Bet You Think This Sūtra is About You Christian Wedemeyer (by Yi Ding)

On December 1st, 2016, Professor to exist between the frame story and Christian Wedemeyer delivered a the backstory. In the Golden Light, thought-provoking talk on the narrative the Buddha tells a backstory where a devices in Mahāyāna scriptures. He king named Susambhava received the called for a critical re-reading of the teaching of the Golden Light. Then the Mahāyāna literature as literature and Buddha reveals to the audience that he then demonstrates how to raise gainful himself is Susambhava. This narrative questions through the lens of Indian suggests and invites the reader to identify aesthetic theories. with the reader of the Golden Light in the narrative, who has already been The talk started with a re-interpretation prophesized in this Mahāyāna setting. of what is the lure of Mahāyāna scriptures Similarly, in the Pratyutpanna, the as a literary genre. From this perspective, Buddha prophesies that after disappearing the force of Mahāyāna rhetoric hinges for a while the scripture Pratyutpanna on “capturing the imagination of the itself will reappear in the world and audience,” not on “convincing” the whoever reads or hears it would be the audience with doctrines and logic. In reincarnation of one of the original 500 changing people’s behavior, doctrinal prophesied Licchavi youths. The narrative discourses, despite the predispositions not only lends legitimacy to the text, but of modern scholars, are proven to be far also speaks directly to the reader and Christian Wedemeyer, University of Chicago Divinity School less effective than rhetoric in helping to invites him or her to identify as a hero in bypass the deliberative faculties. One of the text. for himself and then work together for a the strategies of the Mahāyāna scriptures common cause. Sometimes, even modern is the narrative incorporation of the The rhetoric of Mahāyāna scriptures in scholars are not immune to the rhetorical audience, which invites the reader to many ways functions like a psychiatrist. seductions. The late Conze confesses in imagine himself or herself as the hero or It attempts to provide sufficient grounds his memoir that “my great knowledge of heroine in a romantic tale of Mahāyāna for an auditor/reader to feel compelled the Mahāyāna cannot be explained by triumphs. to change internally and adopt new what I could study in this life, but is based meta-narratives for himself or herself. As on my memory of what I learnt before,” This appears to be the case in the the jātaka and vyākaraṇa in Mahāyāna as the Vajracchedikā asserts that whoever deployment of prophecy (vyākaraṇa) in scriptures are deployed to provincialize understands these teachings must have three renowned Mahāyāna sūtras, the the Mainstream scriptural narratives, already belonged to the elect. Lotus, Golden Light (Suvarṇabhāsa), the reader is informed of an older, more and Pratyutpanna Samādhi. In the profound and much larger world of In conclusion, Wedemeyer points out that 9th Chapter of the Lotus, the Buddha meaning, where they have already earned Bhaṭṭa Nāyaka’s work on aesthetics can tells a backstory (jātaka) of Ānanda, their prophecy. The employment of these help us better understand the effectiveness where Ānanda became a bodhisattva Mahāyāna narratives or strategies is of these literary techniques. According to and received a prophecy of his eventual attested to in later Buddhist cultures. For him, through literary skills, the horizon enlightenment. Upon hearing this, instance, in the Tibetan historical work of the text is made to seem as if it were Ānanda and his fellow śrāvakas started Testment of Ba, Śāntarakṣita is reported that of the viewer. In such a process called to recall and confirm their respective to have told Ba Selnang that innumerable “actualization”(bhāvanā), the viewer backstories. By telling a backstory and lives ago the latter was the former’s main is seduced into a willing suspension of then reaching to his audience, the Buddha disciple. In this case, Śāntarakṣita invited disbelief and actually identifies with the breaks the “fourth wall” that is presumed Ba Selnang to adopt a new meta-narrative characters of the work.

13 SPECIAL TOPIC SERIES Faith in Paper: Printed Talismans and Inscribed Oaths in Premodern Japanese Religion Max Moerman (by Yi Ding)

so-called “protective tags” (mamori fuda), list of deities, including Buddhist deities were originally designed to be attached to and local spirits, were conventionally to be buildings to stave off disasters such as fire invoked as witnesses and testifiers.

and burglary, or to be worn on the persons Moerman then revealed to the audience to protect one from misfortune such as the drastic transformation of the Kumano disease or spirit-possession. From the talismans. Over time these talismans late medieval period on, these talismans evolved from oath-making devices were inscribed, burned, and eventually into the materials on which contracts swallowed by the faithful when oath- were composed. Because of this, many taking took place. The Kumano talismans Max Moerman, Barnard College and talismans were kept and handed down as Columbia University became typically related to these practices. evidence of legal relations. The talisman- In March, Professor Max Moerman According to historical records, the contracts were used by people of all classes revisited Stanford after two years and veracity of oaths (shinmon or kishōmon) in Japan. Warriors used them to swear again delivered a captivating talk on his was often set to be tested by trials. their allegiance to their chiefs; merchants recent research on talismans and oaths For example, an oath-taker would be used them in banking activities; farmers in pre-modern Japan, by focusing on challenged to plunge his hand into boiling pledged communal unity with them; the printed talismans produced in the water or grasp a red-hot iron to prove prostitutes and brothels documented debt Kumano region. to the public that he had been keeping bondage on them. Literary materials

the oath. The oaths or pledges were indicate that some prostitutes even used it Moerman first introduced the origins, normally inscribed on the reverse side of to profess their devotion to their clients. artistic forms, and mass production these talismans, which carried threats of of the paper seals called “precious At the end, Moerman pointed out that divine retribution or legal consequences seal of the Bull King” (goōhōin). The these materials, hitherto understudied, in relation with a host of deities. The talismans have mostly been produced in were indicative of the relationship between punishments, if one failed to uphold one’s the Three Grand Shrines of Kumano religious, legal, political, and economic oath, ranged from disease in the present (Hongū Taisha, Hayatama Taisha, and practices, articulating religion within the life to rebirths in hells in an afterlife. Nachi Taisha), featuring raven-shaped social domain through the liturgical and Blood was utilized to ritually sign off these patterns and abstract representation of material culture of oaths. documents or even to write them out. A Mt. Kumano. These goōhōin talismans,

“Sanctifying Prison Grounds: The Visual Culture of Burma’s Let Ma Yoon” Alex Kaloyanides (by Grace Ramswick)

Every year, the Religious Studies of the missionaries Ann and Adoniram “sacred space” as it relates to the initial department hosts a series of lunchtime Judson—Ann’s lonely grave on the coast creation and persistence of these particular colloquia that allow members of our and the prison (Let Ma Yoon) where pilgrimage destinations. In the spirited department to present and receive feedback Adoniram was incarcerated—came to be discussion that followed, the colloquium on work in progress. As part of this year’s known in the U.S. largely through widely participants had many follow-up questisons series, the Ho Center’s own Postdoctoral circulated illustrations that, casting the for Dr. Kaloyanides about her attention to Fellow, Alexandra Kaloyanides, brought Burmese actors as uncivilized and cruel, both material culture and imagined space, to the table a fascinating project which no doubt evoked strong sympathy for the about the blantantly Orientalist nature of traces and interprets the nineteenth-century couple among fellow Baptists. As she walked the illustrations, and about her own recent establishment of two American Baptist us through her analyses of these images, travels to these and other sites in Burma pilgrimage sites in Burma. In her paper and Dr. Kaloyanides also challenged us to think with a Baptist pilgrimage group. presentation, Dr. Kaloyanides demonstrated through—and perhaps reformulate— that these sites commemorating the lives the long-standing analytical category of 14 CHINESE BUDDHISM LECTURES Liturgy, Icon, and Text in the Development of Esoteric Buddhism Charles Orzech (by Yi Ding)

Professor Charles Orzech’s talk centered between dhāraṇīs, image visions, and on two interrelated questions concerning visualization based on the bīja-centered esoteric Buddhist ritual in China. First, technology. From this perspective, the can we describe the evolution of esoteric defining features of “tantric” materials Buddhism as a trajectory beginning in are mainly two ritual innovations: the proto-tantric use of dhāraṇīs followed the deployment of mūdrās (seals) in by a mature esoteric Buddhism and then coordination with mantras and the followed by full-blown Tantra? Second, systematic visualization of a lunar disc from a comparative point of view, what do and “seed syllables” (bīja). While the esoteric liturgies do? former was introduced to China during the Liang dynasty (502-557), the latter The first question revolves around how to arrived around the eighth century, starting understand the historical development of with Bodhiruci’s translation of the esoteric ritual technology. Visualization Amoghapāśadhāraṇī in 707. is commonly regarded as the hallmark of Concerning the second question, one tantric Buddhist practice, and scholars should understand eighth-century have sought to trace the relationship and later forms of esoteric ritual as between visualization and the use of a technology for generating public images in the development of tantric subjectivity, that is to say, the interactional or esoteric Buddhist ritual. To fulfill a presence of a divine community. In this Charles Orzech, University of Glasgow linear progression, dhāraṇī scriptures are regard, scholars on late antiquity, such classified as ‘proto-tantric’ and marshaled as David Brakke, James J. A. Smith, and contemplates the image of the deities, and to argue for the gradual interiorization of Derek Krueger, have much insight to evokes them to be present or reside. Each esoteric ritual. However, dhāraṇī scriptures offer. Liturgy, performed together with an step of the sequence is accompanied with would seem not necessarily the inevitable imagined or real congregation, produces sophisticated and coordinated mudrās and predecessors of esoteric ritual, since early a liturgical subject that is primarily mantras. As a result, the ideal subject is dhāraṇī texts or visualization sūtras, such constructed in a social performance. The generated in the performance of worship as the Consecration Sūtra, already contain abhiṣeka (consecration) seems to be a and the object of worship is embodied in some forms of the supposedly late “deity liturgical machine for ritually producing communal ritual. This guest-host liturgical yoga.” Buddhas, who are communal and structure forms the core of numerous stereotypical, rather than unique and fully eighth-century manuals and one can argue It would be more natural to assume that autonomous. The structure of many early that early tantric liturgies represent exactly the ritual use of images and visualization Tantric manuals is based on a formulaic the ritual construction of subjects. are independent developments. If one sequence of hosting divine guests, where discards the teleological assumptions, one the worshiper prepares and purifies would be able to locate the discontinuity himself, confesses sins and dedicates merit,

15 GRADUATE STUDENTS WORKSHOP Text is Territory: Imagining, Crafting, and Transforming Time and Space in Buddhist China Wendi Adamek, Marcus Bingenheimer, Stuart Young (by Daniel Tuzzeo)

Wendi Adamek, Marcus Bingenheimer, Stuart Young, University of Calgary, Canada Temple University Bucknell University

The intersecting domains of time and to concretize and materialize Buddhism twenty-first century process of mapping space in Chinese Buddhist texts are physically, narratively, and kinetically, and by visualizing these routes through GIS important areas of research, and their to transform naturally occurring space visualizations. focus is an emerging trend in Chinese and time into signified place and history: Buddhist studies. Complicating J. Z. from giving concrete form to Buddhist Stuart Young used the focus of his first Smith’s assertion, borrowing from earlier philosophy and Chinese Buddhism itself book, Conceiving the Indian Buddhist twentieth century refrains, that map is not through landscapes and caves in the fifth Patriarchs in China—focused on Chinese territory, the second annual Ho Center to sixth centuries, to connecting India hagiographies of the Indian Mahāyāna for Buddhist Studies Graduate Student and China through the material of silk in figures, Aśvaghoṣa, Nāgārjuna, and Workshop held on April 20, 2017, brought the Tang dynasty, to narratively mapping Āryadeva, in order to explore Chinese together three scholars focused on Chinese the religious landscape of the nineteenth Buddhists’ negotiations of their distant Buddhists’ historical uses of texts to century and visualizing those maps in the relationship with India, and their location imagine, craft, and transform time and twenty-first century. and role in Buddhist time, space, and space. culture, and soteriology—to lay the Wendi Adamek discussed inscriptions and foundation for his new work focused on This year’s workshop organizer, Daniel visual depictions in sixth- and seventh- silk and sericulture in Buddhist China. Tuzzeo (Ph.D. Candidate, Department century mortuary niches at Baoshan in of Religious Studies), whose dissertation Henan. These niches were crafted by an The second annual Ho Center for research treats the intersection of Indic eschatological Buddhist community who Buddhist Studies Graduate Student and indigenous Chinese frameworks of refashioned existing devotional imagery Workshop encouraged students, faculty, cosmological space and time in medieval and language to inscribe the memory of and visiting scholars to appreciate further Chinese Buddhism, invited three scholars its deceased members on the local site, in the relationship between text, territory, to introduce their recently published and the process transforming landscape, the and time. In the illustrations demonstrated ongoing work to the Stanford Department past, community relations, and Buddhist by this year’s guests, cliffs became sites of Religious Studies: Professors Wendi practice. This material would be further of memorial; geographic, temporal, and Adamek (Numata Chair in Buddhist explored in the following weekend’s Hwei cultural distances were bridged through Studies, Department of Religious Tai Seminar led by Professor Adamek. mythical histories; and GIS technology

Studies, University of Calgary), Marcus visualized the movements of monks Marcus Bingenheimer introduced Bingenheimer (Assistant Professor, who crafted their own itinerary maps two pilgrimage route books written by Department of Religion, Temple of Buddhist China. The workshop was Buddhists in the nineteenth century, which University), and Stuart Young (Associate a great success and the workshop series map out the state of not only Buddhist but Professor, Department of Religious promises to be a valuable resource for also Daoist, Confucian, literary, historic, Studies, Bucknell University). Each of graduate students to learn directly from and scenic sites across China. Professor these scholars’ talks centered around scholars in their field. Bingenheimer engaged in his own Chinese Buddhists’ efforts to use space

16 SPECIAL EVENT Buddhist Studies Symposium Stanford Humanities Center, September 8- 9, 2016

In early September, the American Council of Learned Societies, in collaboration with The Robert H. N. Ho Family Foundation, held the “Buddhist Studies Symposium” at Stanford. The two-day symposium celebrated the fellows of The Robert H N. Ho Family Foundation Program in Buddhist Studies for the 2015- 16 academic year. The fellows presented their research and received valuable feedback and advice from senior scholars and their peers in the field.

HCBSS NEWS Postdoctoral Fellowship 2017-2019 Eric Huntington, the Ho Center for Buddhist Studies Postdoctoral Fellow 2017-19

Eric Huntington studies the relationships between visual art, ritual, and philosophy in the Buddhist traditions of Tibet, Nepal, and India. His current book project uses interdisciplinary methods to explore diverse portrayals of the cosmos in Himalayan Buddhism, revealing cosmology as a foundational framework for many aspects of religious life. Huntington also works on other topics involving religion and material culture, including the role of illustration in Buddhist manuscripts and the nature of embodiment in consecrated images. Prior to joining the Stanford community, he served as a Cotsen Postdoctoral Fellow at Princeton University and received a PhD from the University of Chicago. 17 FIRST YEAR REFLECTIONS Simona Lazzerini

I started my PhD in Religious Studies at During my first year at Stanford I also Stanford after having spent three years published a book review for the AAR’s in China and having earned two masters website, “Reading Religion,” on Robert in the United States. My interest in Campany’s latest book A Garden of Buddhist Studies and Chinese religions Marvels. Tales of Wonder from Early began at an early age and grew stronger Medieval China. My colleagues and

STUDENT REFLECTIONS STUDENT while I was pursuing my undergraduate professors supported and helped me, degree in Italy. Living in East Asia has especially Professor Kieschnick and Dr. also been fundamental for me, not only Alexandra Kaloyanides, and I am very to improve my Chinese, but also to make grateful for it. This experience showed me realize I truly wanted to become a me that Stanford and the Ho Center are scholar of East Asian Buddhism. I am the right environments for me, as both the very grateful to be part of the department faculty and my fellow graduate students of Religious Studies and the Ho Center support my projects and are always for Buddhist Studies at Stanford, as this generous with assistance and advice. academic environment is helping me grow My research is currently focused on as a scholar, define my goals, broaden my Buddhist demonology and female Simona Lazzerini, Ph.D. Candidate, knowledge, and work with excellent faculty deities: I hope to write my dissertation Department of Religious Studies, Stanford 鬼 members and fellow graduate students. on the worship of Hārītī (Guizimu University This first year went by really fast and it 子母) in China and Japan, how her cult feels like it was only yesterday when I first was brought to East Asia, and its process I believe this is the right place for me. met my advisor, Professor Kieschnick, and of domestication. I am also interested The faculty, students, and the staff at the stepped foot in the Ho Center and gazed in violence in religious practices and Ho Center have supported me since my at its amazing library. Over the course gender issues, including women’s health first day and warmly welcomed me into of this year I had a great time learning and infantile diseases. This summer I am this new “family.” I look forward to the Japanese, working on pre-modern Chinese planning to visit the British Museum and following years: I am excited to meet new Buddhist texts, and defining my research work with several Chinese, Japanese, and visiting professors and graduate students, interests. I have taken exciting classes in Gandharan paintings and sculptures of broaden my knowledge of Buddhist both my department and the East Asian Hārītī, as visual culture is an essential part studies and East Asian religions, improve Languages and Cultures department; the of my research. As for my dissertation, my language skills, refine my research many lectures and events organized by the during this year I have worked on several interests, and do field work in China and Ho Center allowed me to meet famous Chinese scriptures centered on Hārītī, Japan. I am also very excited to be part scholars and become familiar with a wide and I have investigated selected issues of the celebrations and splendid events for range of Buddhist studies-related topics. related to demonology, such as revenge, the Ho Center’s 20th year anniversary. In I have also been working with amazing motherhood and childbirth traumas, and the next years I hope to grow as a scholar faculty members, PhD students, post- demons’ conversions. and as a person, and find my way in the doctoral fellows and, last but not least, I exciting and sometimes frightening world got to know and become friends with the I am very pleased and satisfied with my of academia. Ho Center staff. first year in the PhD program at Stanford and, although it is tiring and demanding,

18 STUDENT NEWS Best Undergraduate Paper in Buddhist Studies for 2016-17

The Ho Center for Buddhist Studies Here is the abstract of George’s paper selects one undergraduate paper in entitled, “Bankei Zen: Exemplifying the Buddhist Studies to receive the award Anomaly.” Master Bankei Yotaku is one for the best paper in Buddhist Studies of the classic iconoclastic teachers of every year. The recipient of this award Zen Buddhism, with an unconventional for the 2016-17 academic year is George and anti-establishment style. His style, Husley. George said he grew up in the which may at first glance seem strange Bay Area and had the privilege of being and out of place in Zen, is actually quite exposed to Buddhism by his 9th grade typical for the historical context in history teacher, and his interest in it which he taught. Bankei as a character continued to the end of high school and actually has a lot in common with other into college. He came into Stanford as a popular preachers of his time. In this physics major and still primarily studies paper, George discusses how Bankei’s physics, but his passion for Buddhism uniqueness is created by his historical has become a meditation habit and situation; how his uniqueness is really prompted him to take Prof. Mross’s class, quite normal. which he loved. George hopes to pursue more Buddhist Studies during the rest of his Stanford career.

Qualifying Exams

We would like to congratulate 6 of Well done! The qualifying exam is in our doctoral students for successfully two parts: two 5-hour written exams completing their qualifying exams: followed by a 3-hour oral exam. Adeana Yi Ding Adeana Daniel Tuzzeo Yi Ding, Sangyop Lee, Adeana was especially courageous in selecting an McNicholl McNicholl, Grace Ramswick, Daniel additional area of specialization so she Tuzzeo, Simon Wiles. had three 5-hour written exams followed by the oral exam. They now move onto the dissertation writing stage.

Sangyop Lee Grace Simon Wiles Ramswick

Student Publications

Our graduate students Simona Lazzerini Early Medieval China by Robert Ford and Adeana McNicholl completed Campany. Adeana McNicholl reviewed book reviews in Reading Religion (RR) Cosmopolitan Dharma: Race, Sexuality, (book review website published by the and Gender in British Buddhism by Sally American Academy of Religion (AAR)). R. Munt, Andrew Kam-Tuck Yip, and Simona Lazzerini reviewed A Garden Sharon Smith. of Marvels: Tales of Wonder from

19 HCBSS Staff:

John Kieschnick Co-Director

Paul Harrison Co-Director (on sabbatical 2016-17)

Irene Lin Executive Director

Tatiana Deogirikar Program Specialist

Stephanie Lee Finance Associate

The Robert H. N. Ho Family Foundation Center for Buddhist Studies at Stanford University

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