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Conference Digest and Abstracts HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 17 Number 1 Himalayan Research Bulletin Article 13 1997 Conference Digest and Abstracts Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation . 1997. Conference Digest and Abstracts. HIMALAYA 17(1). Available at: https://digitalcommons.macalester.edu/himalaya/vol17/iss1/13 This Other is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Please address your questions and information about meetings of interest to the Nepal Studies Association's Conference Coordinator: John Metz, Department of History and Geography Northern Kentucky University, Highland Heights, KY 41099 e-mail: [email protected] CONFERENCE ABSTRACTS Annual Meeting, American Academy of Religion New Orleans November 1996 refugee Nyingma monasteries in terms of the quality of Georges Dreyfus academic training, yet also includes a more extensive Williams College tantric focus. This movement thus differs sharply from Debate and Commentary in Tibetan the type of Buddhist 'rationalism" found by some Monastic Education scholars to be on the rise in Central Tibet. In addition A religious tradition is not transmitted merely through a to discussing the nature of his largely monastic process of rote memorization and passive commentary, community, I will also draw parallels between the a mere repetition of what is being handed down. contemporary treasure cult and its original development Tradition is neither simple nor univocal. It does not in the eleventh and twelfth centuries in Tibet. Finally, provide clear and unambiguous answers, but offers a by analyzing crucial differences as well, I will attempt multiplicity of partly open-ended models which contain to discuss in cursory fashion the way in which contradictory elements. In Geluk centers of learning, contemporary Tibetans in the PRC have come to terms the ability to partake in these complex exchanges is with Chinese and Western literature, ideologies, and developed by practicing dialectical debates that allow intellectual systems. students to question the material they are learning. Studying the tradition involves a moment of suspicion Gregory A Hills provided by the practice of debates during which University of Virginia concepts are examined critically and undermined. The The Role of Tulkus in Tibetan Monastic contradictions they involve are explored and emphasized. Education: Lamaic Privilege and This systematic education will be contrasted with the Hierarchical Structures in Tibetan more commentarial emphasis developed by the other Buddhism schools of Tibetan Buddhism. Since the eleventh century of the common era, the time when the practice of recognizing incarnate lamas or David Germano tulkus (sprul sku) became institutionalized, such Monastic Reform, Visionary Renewal and incarnations have enjoyed unprecedented privilege and the Revival of Buddhism in Eastern Tibet prestige in Tibetan society. This has been nowhere Khenjo Jikme Phuntshok (mkhan po 'jigs med phun more evident than in its monastic universities which tshogs) has created one of the largest Buddhist centers in have been, up to quite recently, the only significant present day Eastern Tibet at Golok Serta through a educational institutions in Tibet. The selection process unique combination of strict monasticism and ethical by which tulkus are identified serves, in effect, as a sort standards with an uncompromising renewal of the of intelligence test, the results of which will largely visionary 'treasure" (gter) cult. His institute rivals determine not only the educational opportunities made CONFERENCE DIGEST 71 available to them, but their entire future. Hence, it may regarded as homologous with the cosmic Buddha, and be argued that tulkus in Tibetan society are the that the ordering of the empire was therefore effectively structural equivalent of so-called "gifted children" in equivalent to the generation of the mandala. The Western societies. The elite status enjoyed by tulkus in present paper will seek primarily to survey the Tibetan the traditional academic setting is compounded by the evidence and make it available for the consideration of fact that they are, at least nominally, recognized by the scholars working on similar questions in other areas, community as incarnations of previous lamas often summarizing in particular the composition of the identified as famous saints. Moreover, tulkus have Vairocana corpus as it was known in Tibet ca. 800, the theoretically attained at minimum the state of a evidence for reading the Bsam-yas Temple as a bodhisattva on the path of seeing. Such "students" Vairocana mandala, and the growing body of have been consciously selected as the guardians of their archeological and art historical materials that reveal tradition, and hence must be educated accordingly. This Vairocana imagery to occur in close connection with paper will explore the function(s) of tulkus in the imperial edicts and centers of Tibetan imperial power. Tibetan educational context. What criteria are used in their selection? What are their special educational Anne C. Klein requirements? What is the nature of their relationships Rice University with their (non-tulku) peers and instructors? Finally, Bon and the Logic of the Nonconceptual given the tensions between the community's A fundamental principle of Dzogchen is that the expectations for their incarnations and the privileged natural state (gnas lugs) of mind or mind-nature (sems status they accord them, how do such tulkus turn out? nyid) can be known only directly, not conceptually. This paper will rely primarily upon extensive Hence, conceptual thought is not regarded as a avalid observations and interviews conducted during a six knower of this state. With such a premise, it is month period spent residing at Namdrolling Monastery surprising to find a major Dzogchen text from the Bon and Ngagyur Nyingma Monastery, Bylakuppe, South tradition which focuses on logic. How would a school India. which does not find conceptual thought to be part of its path understand the use of logic? What would P. Jeffrey Hopkins distinguish this from Tibetan or Indian Buddhist University of Virginia characterizations of logic and conceptuality on the Wondh'uk's Influence in Tibet: Tsong religious path? Drawing from the Authenticity of kha pa's Critique of the Great Innate Awareness from The Essential Collection (gal Commentary on the "Sutra Unraveling mdo), this paper examines these and related questions the Thought," Text as Debate that and suggests that Bon logic is distinct from, yet not Doesn't Sit Still entirely discontinuous with, Indo-Tibetan works on Tibetan scholarship on the Sutra Unraveling the valid cognition (tshad ma, pramana) and Madhyamika. Thought is strongly influenced by the Great Commentary written in Chinese by the seventh century Richard J. Kohn Korean scholar Wonch'uk (Tib. rdzogs gsal/wen tshig, University of California - Berkeley Chin. Yuants'e) and translated into Tibetan in the ninth Great God! Siva in Central Tibet century. Wonch'uk's text was part of the Tibetan S 'iva, or Mahadeva 'The Great God,' is a Hindu cultural milieu when at the beginning of the fifteenth deity par excellence. Wherever Hindus may be found, century Tsong kha pa bLo-bzang-grags pa (1357-1419) from the southernmost tip of India to the Himalayan composed The Essence of Eloquence. Tsong kha pa vastness which is his legendary home, there too is the refers to Wonch'uk's text nine times --he agrees with Great God. Where we might not expect him, however, Wonch'uk only once, disagrees five times, and refines is in the center of a Buddhist civilization insulated in his opinion three times. My paper documents his space, time and ethos from its lndic origins: Central critical attitude and also shows, through examples, how Tibet of the seventeenth century. This paper examines his refutations are incorporated into later Tibetan debate a sadhana of the Great God published by gTer bdag manuals that, in the process of ferreting out Tsong kha gling pa' gyur med rdo rje (1646-1714), a leading lama pa's sources, provide considerable support for certain of and 'Treasure Revealer' (gter ston) of the rNying rna Wonch'uk's positions. Order. It analyzes the rhetoric employed in the sadhana, which is still employed by the Order, and explores the Matthew Kapstein process of repositioning that adapted this archtypically New York, NY Hindu deity to this archtypically Buddhist milieu. V airocana in Imperial Tibet Under the Tibetan empire of the late 8th and early 9th centuries, the esoteric cult of the Buddha (Maha) Vairocana enjoyed the status of a state cult. Textual, archeological and art historical evidence all tend to support the conclusion that the emperor himself was 72 HIMALAYAN RESEARCH BULLETIN XVII (1) 1997 Sunni, and Buddhist populations of the region. I will Amy Lavine draw on my personal observations from fieldwork done University of Chicago in Leh during the 1995-1996 Muharram seasons, Nationalism in Diaspora: Political recording what I myself witnessed and describing Identity and Religious Ambivalence interviews I had with Leh's residents from among the among Tibetan Refugees Muslim and non-Muslim populations. This paper will explore the emergence of Tibetan My paper will investigate how communal tensions nationalism among some of the most politically active have affected Leh's annual Muharram observances. I Tibetans living in exile. The individuals I will focus will discuss how Leh' s Muharram rituals function as a on, through their published writings and in personal means of self definition and (in some settings) interviews, share a common trait: an ambivalence reconciliation both within the Muslim population and towards the influence that Tibetan Buddhist values and across the boundaries of Muslim-Buddhist orientations has on the cultivation of this nationalist communitarianism.
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