1 00:00:15,030 --> 00:00:18,480 So hello, everybody. Thank you for coming. 2 00:00:19,620 --> 00:00:25,099 I'm very excited for today's talk because it does overlap with some of my own research. 3 00:00:25,100 --> 00:00:40,620 So that was a little bit selfish to invite hangout and talent who are working on UN dynasty edicts that sort of came to Tibet through various mediums. 4 00:00:40,980 --> 00:00:46,740 And what they are going to talk about today is how these edicts were perceived by Tibetans. 5 00:00:47,070 --> 00:00:56,940 So they went super granular, dug through tons and tons of biographical notes and sort of patch together, 6 00:00:58,350 --> 00:01:04,920 quite interesting sort of recordings of these methods. 7 00:01:05,500 --> 00:01:12,530 And now just just a brief word. So Taiwan is zooming in from Lhasa. 8 00:01:12,540 --> 00:01:18,749 He's a lecturer at Temple University and is joined by Peng House son, 9 00:01:18,750 --> 00:01:26,460 who is a graduate student at the Inner Asian and Take Studies Department of the University of Harvard, 10 00:01:26,880 --> 00:01:32,370 who is in midst finishing his Ph.D. on a similar issue. 11 00:01:32,820 --> 00:01:36,420 And without further ado you to take over. 12 00:01:36,420 --> 00:01:40,650 And so touchscreens have. Thank you. 13 00:01:41,400 --> 00:01:47,580 Thank you, Daniel, for having us today. And I need to get started very quickly. 14 00:01:47,580 --> 00:01:55,050 And before I got too nervous by reading these familiar names and fake faces on the screen. 15 00:01:55,770 --> 00:02:06,120 So I will share my screen and I think you will see to it. 16 00:02:06,530 --> 00:02:17,700 Right. All right. We would like to start the talk with a story in the autobiography of these two giant 17 00:02:17,700 --> 00:02:22,510 chickens that the famous political leader of central Tibet in the 14th century. 18 00:02:23,310 --> 00:02:28,170 But before that, I would like to briefly show what an edict looks like. 19 00:02:29,070 --> 00:02:32,610 On the left is a document in Mongolian. 20 00:02:33,560 --> 00:02:41,280 And in pub script. Issued by TEMA in 1345. 21 00:02:42,990 --> 00:02:50,870 The one on your right is in Tibetan. Issued by this Ganga logic in Zen in 1321. 22 00:02:52,070 --> 00:02:59,840 In terms of language. These are the two primary types of edicts in Tibet doing the period. 23 00:03:00,620 --> 00:03:05,480 You can see they're beautifully written and relatively well preserved. 24 00:03:07,040 --> 00:03:10,690 However, we will not read these real idiots. 25 00:03:11,240 --> 00:03:20,470 Instead, we would read some some texts in which the government documents are used for rhetorical purposes. 26 00:03:21,500 --> 00:03:26,900 And the following story is exactly of this kind. 27 00:03:28,130 --> 00:03:35,660 In his famous memoir, Ties to a Chicken Incident, recorded a conversation with a teacher named Naomi about. 28 00:03:36,580 --> 00:03:49,300 This was in 1318, and the text reads, The master number told me many instructions and parables with underlying meanings between. 29 00:03:49,930 --> 00:03:54,640 I also asked for good parables and lessons about faults and mistakes. 30 00:03:54,940 --> 00:04:02,800 The message said The parables should be memorised and they will benefit you and you will stop bad behaviours and be free of mistakes. 31 00:04:03,580 --> 00:04:14,770 These good parables are not those things that the edicts of Jubilee or the decrees of Papa could pass without. 32 00:04:16,100 --> 00:04:21,320 See, this last sentence is kind of important. This good parables are not those. 33 00:04:22,440 --> 00:04:25,950 Things that the index could give you. 34 00:04:27,390 --> 00:04:40,860 This story is a rare case of people using the concept of edicts to discuss something else that is using edicts for rhetorical purposes in this case. 35 00:04:41,900 --> 00:04:47,210 This. Government documents are used to make a comparison and a caveat. 36 00:04:47,780 --> 00:04:54,380 The teacher highlights the usefulness of his own lesson by saying that those edicts cannot give you everything. 37 00:04:55,770 --> 00:05:00,060 This caveat indicates the importance of Jubilee's decrees. 38 00:05:00,630 --> 00:05:05,910 At least for these young men. Teenager who came from a noble family. 39 00:05:07,140 --> 00:05:12,360 Then what is a just. An edict or a gospel? 40 00:05:15,580 --> 00:05:19,930 These are two technical terms during the period. 41 00:05:20,970 --> 00:05:30,210 Just correspond to the index of emperor and consort corresponds to the ethics of a tissue into a preceptor. 42 00:05:30,660 --> 00:05:38,910 Normally, only the emperor can issue a juror or an edict by the U.N. government had a special document system. 43 00:05:40,330 --> 00:05:45,280 That differs from previous dynasties in this system below the imperial edicts. 44 00:05:46,870 --> 00:05:56,350 There are several other types of Jew, including founder of the issue, e.g. of Queens or soldiers and lynch of princes. 45 00:05:58,550 --> 00:06:02,710 I just use an English term it for all these. 46 00:06:04,660 --> 00:06:15,460 According to the EXTENT documents, an edict usually grants tax exemption, personnel, appointment and verdict disputes. 47 00:06:18,330 --> 00:06:22,320 Since the U.S. government did not have a systematic codified law. 48 00:06:22,560 --> 00:06:26,070 So it served as an important administrative tool. 49 00:06:26,580 --> 00:06:33,209 So much so that the publication of collections such as the famous event de Jong could 50 00:06:33,210 --> 00:06:41,040 provide a handy legal reference and became a a commercial success in the case of Tibet. 51 00:06:41,460 --> 00:06:52,130 Although there were no such collections of the documents, we still know the contents of many text thanks to the works of Tuti two journalists. 52 00:06:52,590 --> 00:06:58,040 Everything. We now have the contents of about 30 index. 53 00:07:00,850 --> 00:07:09,800 Then what can we learn from these documents? The first is simply a specific historical information that they provide. 54 00:07:10,640 --> 00:07:17,360 And also, if we read this index together, probably we'll get an institutional history. 55 00:07:18,290 --> 00:07:27,560 Second, we can learn about ideologies and ways of thinking through the content and assumptions found in these documents. 56 00:07:27,950 --> 00:07:33,079 For examples of that was paper on political theology and Professor Dershowitz 57 00:07:33,080 --> 00:07:38,570 paper on why Jubilee issued a ban on the Muslim way of slaughtering sheep. 58 00:07:40,030 --> 00:07:46,660 But the actual content you usually tell us tells us more about the issuer. 59 00:07:47,840 --> 00:07:59,570 Then about the receivers. It doesn't say much about how Tibetans perceived or used these documents. 60 00:08:00,770 --> 00:08:06,170 In other words, they are not the best materials for us to study the Tibetan side of the story. 61 00:08:06,920 --> 00:08:15,590 We have to look elsewhere. The case of Jan 2010, we just read, is one example that can show us something different. 62 00:08:16,550 --> 00:08:22,790 It shows us both the popularity of the edicts and the misgivings people have had about them. 63 00:08:24,230 --> 00:08:31,760 Now we turn to another type of material that we can use to study the Tibetan reactions to these documents. 64 00:08:33,090 --> 00:08:39,240 These are very special literary works, and the best way to illustrate them is the concrete examples. 65 00:08:42,040 --> 00:08:48,820 We choose to present to you a work by biohacking and based on Boyle, who wrote a meditation instruction. 66 00:08:49,890 --> 00:08:53,040 But in a very strict edict style. 67 00:08:54,000 --> 00:09:00,360 The picture on the right shows a manuscript version of the work found in TB RC by Makoto Shogo. 68 00:09:00,990 --> 00:09:04,740 Actually prefer the venue. Cobb has already mentioned these type of works. 69 00:09:05,370 --> 00:09:08,759 I have included the reference here. About two years ago, 70 00:09:08,760 --> 00:09:13,620 he also organised a reading seminar on some of the works by the Baba and Bala 71 00:09:14,250 --> 00:09:18,480 and we have read this text together with other fellow students here at Harvard. 72 00:09:19,620 --> 00:09:23,490 Now let's read the text itself. 73 00:09:26,770 --> 00:09:34,570 It begins with a statement invoking the source of power chain to any belonging. 74 00:09:35,770 --> 00:09:46,570 So by the power of the words of prematurely pure data, then it clarifies whose utterance it is. 75 00:09:48,390 --> 00:09:58,250 Another read The Tibetan. The words of the non-clinical, whatever arises, the unconstructive, the code, please, and then our vision. 76 00:09:58,650 --> 00:10:02,969 So these are all these are a bunch of synonyms for Jini. 77 00:10:02,970 --> 00:10:08,780 The nature of reality. Or dumber to. 78 00:10:11,250 --> 00:10:15,390 What I want to point out is the format of this beginning. 79 00:10:15,870 --> 00:10:19,710 You may wonder why I put the the moment the Mongol. 80 00:10:21,090 --> 00:10:27,200 In the in brackets here John Leek er for long and will give for. 81 00:10:31,650 --> 00:10:41,160 Because this type of work is actually imitating a U.N. edict, especially an edict issued by the imperial preceptor. 82 00:10:42,240 --> 00:10:49,940 So it's. Imitating a fashion. It has ever elements that any impure preceptors edict should have. 83 00:10:50,780 --> 00:10:55,420 So if we. Putting them in. 84 00:10:56,670 --> 00:11:05,400 A blue colour and give them a terms that we use to study the medieval European documents. 85 00:11:05,850 --> 00:11:09,690 Following data shows a seminal study in in the eighties. 86 00:11:10,080 --> 00:11:16,940 Then we have. The protocol or the introduction part of a document invocation. 87 00:11:16,950 --> 00:11:28,240 You and the individual as you. When we come to the public housing project, it becomes even more obvious. 88 00:11:30,440 --> 00:11:35,600 If we look at the expressions in blue, we would think we're reading a really ticked. 89 00:11:36,110 --> 00:11:46,640 We can easily find many of these terms or expressions using the convenient index provided by everything's 2006 study. 90 00:11:48,020 --> 00:12:00,560 But what distinguishes it from a authentic government document is the part added to the receivers by a genitive particles. 91 00:12:02,360 --> 00:12:07,010 You can see Dee Dee or arguably a lot. 92 00:12:08,930 --> 00:12:16,960 Before these blue expressions. For example, number three, number king. 93 00:12:17,790 --> 00:12:20,999 Sorry about this. Golden badge holders. 94 00:12:21,000 --> 00:12:24,600 Messengers of rest of these desert disturbances. 95 00:12:26,600 --> 00:12:35,120 In this way. Barrow Associates mental phenomena with actual social groups creating a lot of metaphors. 96 00:12:36,900 --> 00:12:43,710 I'm not going to go through every item because otherwise we cannot finish it today. 97 00:12:44,190 --> 00:12:48,300 If you're interested in any specific terms, we may come back later. 98 00:12:53,980 --> 00:12:57,850 This comparison or metaphor continues in the petition park. 99 00:12:59,350 --> 00:13:08,770 I only give one sentence to show how it works. I put the typical language in blue and the mental activities in red. 100 00:13:09,720 --> 00:13:16,320 If there is earlier you klerk's version of mental disturbances. 101 00:13:16,850 --> 00:13:29,730 I mean relying on the force of arrogant platitude placed the texts of disturbances on the back of the people of meditation. 102 00:13:30,640 --> 00:13:37,110 Some media. And the people of meditation could not bear. 103 00:13:38,480 --> 00:13:46,550 This term for cannot bear manure is also found in authentic Tibetan in its. 104 00:13:49,760 --> 00:13:59,030 Similarly here, government officials are paired with mental distractions and the peasants or the people are paired with meditation. 105 00:14:00,170 --> 00:14:08,060 In this way, it's no longer just a metaphor of individual things, but a metaphor of a relationship. 106 00:14:09,200 --> 00:14:19,310 On one side of this this metaphor, it is the peasants accusation against against housing, overtaxation. 107 00:14:20,210 --> 00:14:23,780 On the other side, it's it's the meditate. 108 00:14:23,780 --> 00:14:28,820 It's the peaceful mind, the peaceful statist against distractions. 109 00:14:34,320 --> 00:14:43,980 Then we come to this issue. This is the most central part of the document because in this section the actual legislative act takes place. 110 00:14:46,050 --> 00:14:56,190 There is no new class of mental distractions when collecting the four large taxes of the four daily activities. 111 00:14:57,890 --> 00:14:59,930 That is walking, standing, 112 00:14:59,930 --> 00:15:09,080 sitting and lying down shall not ask for more than the needed amount of water and food of offerings during meditation session. 113 00:15:09,380 --> 00:15:15,140 Session break. You people of meditation some give me that. 114 00:15:15,480 --> 00:15:20,960 So also that the original text is very long here and I left out a big chunk of it. 115 00:15:21,890 --> 00:15:27,130 It continues to ask the peasants to work hard on the field and. 116 00:15:28,490 --> 00:15:33,080 And other duties, and also as the metaphor works. 117 00:15:33,440 --> 00:15:40,790 At the same time, he's talking about the meditators should work hard on cultivating their minds. 118 00:15:43,110 --> 00:15:52,260 And here we also have some very good examples of what we may call that edict, diction or edict language. 119 00:15:52,560 --> 00:15:56,390 For example, here we have Tibetan China. 120 00:15:58,670 --> 00:16:03,290 This time. That doesn't mean if it is now or where it's for now. 121 00:16:03,320 --> 00:16:10,790 It's not a conditional but simply now, because this conditional comes directly from the Mongol. 122 00:16:11,360 --> 00:16:18,110 The Mongol burqa suit is a conditional, so more or less a something like a calc. 123 00:16:19,100 --> 00:16:32,050 A very word for word translation. I will not linger more on explaining the format since the rest also follows strictly the edict format, 124 00:16:32,080 --> 00:16:39,340 including a here proximus you assunto and that it has you. 125 00:16:42,370 --> 00:16:46,150 This work features is this weird term Hajar. 126 00:16:47,710 --> 00:16:52,180 We frequently met it in in 14th century Tibet texts. 127 00:16:52,960 --> 00:16:56,800 It is also attested in both Tibetan and Mongolian texts. 128 00:16:57,730 --> 00:17:05,790 These, for example, these 1320 each by Empress Dowager, I think Darkie. 129 00:17:06,940 --> 00:17:16,030 Then we have the Mongol version and in in perverse script there the Mongolian is simply a transcription of the 130 00:17:16,030 --> 00:17:25,390 Tibetan sound of Georgia suggesting that these these is a group of people and of unique to to Tibetan society. 131 00:17:27,410 --> 00:17:34,310 This term has caused some confusion to people, to scholars such as Professor Luciano Paddock. 132 00:17:34,730 --> 00:17:43,880 Other scholars have already briefly discussed and given their own translations of the term, such as everything Zoya and Krupa's. 133 00:17:46,560 --> 00:17:57,640 There is now more or less an agreement that Georgia are were a group of people that were low level officials. 134 00:18:00,780 --> 00:18:11,610 By all the text that we're reading today, although not a real edict, actually serves as an important source to understand this term. 135 00:18:12,830 --> 00:18:20,990 A major take away from Dallas tax is that Georgia will be responsible for collecting tax and dues videos, 136 00:18:21,040 --> 00:18:29,570 video directly with the peasants, the people. So they are the, I think, the lowest level of the government employees. 137 00:18:31,680 --> 00:18:36,660 This case shows us how we can say using the omnibus words that we just read. 138 00:18:36,750 --> 00:18:44,130 These parables of diarrhoea are not those things that it really takes could give you. 139 00:18:52,240 --> 00:19:01,570 Now some reflections on both texts. First, the format to predict is very vigorously imitated followed. 140 00:19:01,900 --> 00:19:08,620 Second, with this format, it has a a strong and authoritative tone. 141 00:19:11,440 --> 00:19:15,930 Third. This is not a real edict, nor is it a fake edict. 142 00:19:15,950 --> 00:19:21,140 It uses the format of an impure preceptors edict to talk about meditation. 143 00:19:22,430 --> 00:19:27,860 Ayahuasca is a systematic metaphor, and many submit for us. 144 00:19:28,310 --> 00:19:34,160 The structural metaphor is about the relationship between clerks and peasants. 145 00:19:35,130 --> 00:19:40,410 And the relationship between mental distractions and meditation. 146 00:19:42,500 --> 00:19:47,970 So sometimes. The more I read it, the more I'm not sure what. 147 00:19:49,570 --> 00:19:58,180 What is the major point I was making? Is it you leave the peasants alone or you distractions? 148 00:19:58,180 --> 00:20:02,710 Leave the peace mind alone? I'm not sure it could work both ways. 149 00:20:04,480 --> 00:20:08,500 And probably that's. That's exactly what I was it was intended to do. 150 00:20:12,000 --> 00:20:15,430 And this. I was not alone. 151 00:20:15,430 --> 00:20:22,720 And there are other works by other a variety of authors using similar formats. 152 00:20:23,800 --> 00:20:31,030 This table is 11 of them. We believe that in the future more will be identified. 153 00:20:32,620 --> 00:20:38,510 Once we have an eye for it. Here comes the question. 154 00:20:40,050 --> 00:20:48,830 How do these type of work come about? And John will introduce some earlier works of this kind such are. 155 00:20:51,600 --> 00:20:55,950 Okay. Thank you. Pool hall. The earn example. 156 00:20:57,020 --> 00:21:04,220 Oh. Then slides. Okay. The earliest example I'll find the wrongdoing that just collected the works 157 00:21:04,790 --> 00:21:12,350 published in 16 volumes in singing available in Debussy in them while in five. 158 00:21:12,380 --> 00:21:19,620 And the volume 11 contain five works that appeared that apply to the format of effect. 159 00:21:20,240 --> 00:21:23,480 Here I will present one short work. 160 00:21:25,090 --> 00:21:31,720 Said to belong to the team Tom and Georgie Dollar in the blue area. 161 00:21:31,960 --> 00:21:42,880 The format of the edict has been applied and I will read that English translation by the power of the index of sucking money. 162 00:21:43,750 --> 00:21:48,190 The word of outlook TasWater announced by random logic. 163 00:21:49,130 --> 00:21:58,340 At the general age, which is a time when various demons, rampant flesh eating demons, 164 00:21:58,370 --> 00:22:03,080 are harming the lives of sending beings and the bringing misfortune. 165 00:22:04,050 --> 00:22:07,050 Everyone should pray to the gurus. 166 00:22:08,550 --> 00:22:15,580 Cute Larry deities and taking. Be faithful if you do that the obstacle. 167 00:22:17,180 --> 00:22:21,260 We'll certainly be eliminated. You should know this. 168 00:22:23,270 --> 00:22:37,070 These assassins ordinary. But when we focus on the format, we see that unique long term dollar formula that is actually a feature of the U.N. edict. 169 00:22:37,730 --> 00:22:45,260 If you are familiar with the style of the U.N. Tibetan edict, including the format and the expressions, 170 00:22:45,920 --> 00:22:54,710 you will immediately tell that random dodges using the style of the U.N. Tibetan edict to start his speech. 171 00:22:56,030 --> 00:23:02,720 But the format of opening section here it is slightly different from an authentic U.N. Tibetan edict. 172 00:23:03,710 --> 00:23:15,660 For instance, in a real edict, you will read Garbage Monkey Gunga Latrines in Tse Tung, Midnight Matola the loon dum dum. 173 00:23:15,890 --> 00:23:24,440 A formula is used by Indian body, but in real edict you will not find the agent of the work of DOA, 174 00:23:25,220 --> 00:23:29,300 which it is supposed to be the desu imperial tutor. 175 00:23:30,450 --> 00:23:40,590 The two level hierarchy in a real edict becomes the three level hierarchy in this case in terms of. 176 00:23:41,730 --> 00:23:49,620 This speech focussed on the idea that the essence of a mass murderer lies in finding the origin of mind. 177 00:23:50,400 --> 00:24:01,290 However, if we look at it context, we will find that random logic is trying to prove a point that is not only about a Buddhist doctrine. 178 00:24:06,080 --> 00:24:10,460 In what context did Rangel make this speech? 179 00:24:10,850 --> 00:24:18,380 First, we need to keep terming it date and the space and the place of a composition. 180 00:24:19,280 --> 00:24:28,610 The full works that incorporates the 18 format come from two collection of a very early works. 181 00:24:29,420 --> 00:24:33,140 The two collections are very similar in nature. 182 00:24:33,980 --> 00:24:55,310 They both consist of miscellaneous utterances compiled in a chronological order, respectively, from 1282 to 12 88 to 13 SA 302 and 1903 to 1310. 183 00:24:56,980 --> 00:25:05,170 Internal evidence shows that that year of composition was in 12, said 1293. 184 00:25:05,440 --> 00:25:14,769 Actually, the all four works have the index style from 1293 to 1294. 185 00:25:14,770 --> 00:25:20,710 For that is when he was only nine or ten years old. 186 00:25:22,010 --> 00:25:25,310 It is possible that he started to compose. 187 00:25:26,510 --> 00:25:31,270 Series of works as this young age. Bruce Campbell. 188 00:25:31,660 --> 00:25:42,370 He commented on this question, suggesting that these early words are not written in the same style and his later works, 189 00:25:43,030 --> 00:25:51,460 and it is more than likely that they represent other people's literary rendering of his or. 190 00:25:52,610 --> 00:25:56,810 Four announcement. Indeed, none of the forwards. 191 00:25:57,920 --> 00:26:01,190 Involve complicated topical problems. 192 00:26:02,710 --> 00:26:05,980 Unless proved otherwise. We assume that. 193 00:26:08,560 --> 00:26:16,940 The phone works. In question or written by entomology when he was about ten years old. 194 00:26:18,820 --> 00:26:23,180 Okay. Furthermore. At this time. 195 00:26:23,420 --> 00:26:28,490 He had just left his father like a grill wagon by the Indian bar. 196 00:26:29,460 --> 00:26:34,110 And arrived at a super monastery. To make things worse. 197 00:26:35,420 --> 00:26:40,700 Because he's reincarnation status was being disputed at the super monastery. 198 00:26:43,150 --> 00:26:47,650 Ruth Gamble has investigated the circumstance of religion. 199 00:26:47,710 --> 00:26:51,970 Today's life at the monastery during a period. 200 00:26:53,280 --> 00:27:00,330 Uses a biography and a spiritual songs in the fifth volume of his collected works. 201 00:27:00,900 --> 00:27:14,070 She argues that random logic was not welcomed at the super monastery and that his reincarnation status was questioned by the local monks. 202 00:27:15,700 --> 00:27:24,220 The two collections in question can confirm Campbell's conclusion and provide further evidence. 203 00:27:25,260 --> 00:27:37,290 So this speech and the teaching of Muhammad was written at a time when he was trying to justify his reincarnation identity. 204 00:27:38,820 --> 00:27:43,350 Then the question is. How does that prove? 205 00:27:44,190 --> 00:27:52,260 How does he prove his reincarnation? Identity through the rhetorical device of using the style of idiot. 206 00:27:53,410 --> 00:27:58,780 This style offer him a subtle way to establish connections. 207 00:27:59,410 --> 00:28:04,420 Firstly, he mentions the Soraya twice in the text. 208 00:28:05,350 --> 00:28:12,990 And according to Ruth Gamble's research, Sarovar here symbolised the second Karmapa campus. 209 00:28:13,600 --> 00:28:18,910 While drinking, Blodgett regards himself as he disciple. 210 00:28:20,120 --> 00:28:30,929 Secondly, he used the term Indian torture several times in the text, such as wrongdoing done and the dodgy dollar and the wrongdoing. 211 00:28:30,930 --> 00:28:38,690 But it is not only the name of the third camera, but also the sacred tantric name of the second Karmapa. 212 00:28:41,010 --> 00:28:44,430 So the term to here is a double. 213 00:28:46,790 --> 00:28:53,200 Tendril. Which seems to imply that the two are the same person. 214 00:28:53,860 --> 00:28:59,940 In other words, that the third come about is equivalent to the second the commander. 215 00:29:02,880 --> 00:29:11,490 Thirdly, he does not forget to mention his own identity when he talking about the Buddha's teaching, for example, 216 00:29:12,090 --> 00:29:23,320 the work before it symbolism due to the same gentle giant cupola group achieved some yet to seem gentle danger 217 00:29:23,700 --> 00:29:32,130 to be achieved charitably at a young montanan walking it to Nuku Temple Madina convention Cullerton in here. 218 00:29:32,670 --> 00:29:38,400 He trying to emphasise that if there is a lack of difference and the face. 219 00:29:39,620 --> 00:29:42,770 How will you see my true faith? 220 00:29:44,520 --> 00:29:52,470 He also point out that as a practitioner, you have to explore the Dharma body, not the physical body. 221 00:29:52,980 --> 00:30:00,420 This was his response to those monks who doubted his identity in Sun. 222 00:30:01,780 --> 00:30:13,660 These short texts from 12 1923 and the 1294 part of Brendan Burgess endeavour to establish his identity. 223 00:30:14,890 --> 00:30:18,750 Also reference is a biography to proving. 224 00:30:20,700 --> 00:30:24,900 Of Divine powers, among other things. 225 00:30:25,380 --> 00:30:32,910 All these initiatives seems to have had the common purpose of suggesting or 226 00:30:33,630 --> 00:30:40,380 proving that he was the reincarnation of the second camp at camp books and. 227 00:30:41,930 --> 00:30:50,690 And then the edict format. It is just one of many subtle way for him to prove the point. 228 00:30:51,590 --> 00:30:59,540 Now there's a question. The next question is, where did he learn these eight languages? 229 00:31:01,080 --> 00:31:04,280 Okay. My party is finished. Thank you. 230 00:31:04,320 --> 00:31:09,770 Thank you, gentlemen. We have the we believe the. 231 00:31:10,990 --> 00:31:16,780 The answer to where do he learn this language is he learned from again by teaching that. 232 00:31:18,690 --> 00:31:24,630 First of all, gay marriage in there was reported to have received multiple invitation letters and edicts from the court. 233 00:31:26,570 --> 00:31:30,740 In these, as you can see on the screen, these are less well known biography. 234 00:31:31,190 --> 00:31:42,290 We found a very interesting passage. It tells us an anecdote which relates that around the time is around 1290. 235 00:31:43,410 --> 00:31:48,540 After the big battle in Burma, battle between tough time Mongols and their own government. 236 00:31:49,080 --> 00:32:00,470 So Ujamaa was accused. After the war by a Takahashi, a very high official sent by the court to oversee local issues. 237 00:32:00,850 --> 00:32:04,780 After a long argument, Obama said this to the Tallahatchie. 238 00:32:07,410 --> 00:32:13,070 If you are referring to the delegate, you are appointed above the prince. 239 00:32:13,710 --> 00:32:18,210 Please present me the imperial edict dresser. 240 00:32:18,990 --> 00:32:28,350 Or if you are appointed by the Prince to be higher than me, bring me the ling tea. 241 00:32:29,280 --> 00:32:34,050 So this lady is obviously from Chinese literature, a princely edict. 242 00:32:37,940 --> 00:32:42,740 This is this is very direct evidence for us. 243 00:32:43,940 --> 00:32:53,060 What's the word? Familiarity with the government documents and their legal meaning, their legal significance? 244 00:32:54,670 --> 00:33:04,690 As John just said, who played an important role in John George's early education before he was sent to triple. 245 00:33:06,020 --> 00:33:09,240 So we can't help but think beyond gender is. 246 00:33:09,260 --> 00:33:13,570 You heard a lot about it when he was staying with again back. 247 00:33:16,400 --> 00:33:25,370 If this indeed can account for George's early exposure to to the edict language. 248 00:33:26,060 --> 00:33:28,730 Then something interesting can be imagined. 249 00:33:28,910 --> 00:33:38,330 That is, Ujamaa probably talked about it with his disciples or talked a lot about edicts or government documents. 250 00:33:38,720 --> 00:33:43,130 Among within his is his with his entourage. 251 00:33:43,790 --> 00:33:54,620 But of course, these conversations Tibetan author is probably won't include these conversations into their guru's biographies. 252 00:33:55,100 --> 00:34:00,740 And that is why ties to which begins as autobiography is so valuable. 253 00:34:03,860 --> 00:34:11,010 To conclude our talk. First we have been trying to locate. 254 00:34:12,060 --> 00:34:14,850 Some sources for the Tibetan side of the story. 255 00:34:16,160 --> 00:34:26,780 Since there are not many materials that may help us trace the history of Tibetan reactions to edicts, the literary compositions using edict or style. 256 00:34:27,840 --> 00:34:35,580 A style of ethics and a speech by Naomi Ba and William Barr, who will talk about the ethics, 257 00:34:36,510 --> 00:34:43,380 are so far the best sources to think about the reception of the U.N. official documents in Tibet. 258 00:34:45,490 --> 00:34:59,469 Second, these phenomena is is not unique in a certain sense because we're reminded of the the quid pro quo method summarised by by Ernst to control, 259 00:34:59,470 --> 00:35:03,340 which I quote the quid pro quo method, 260 00:35:04,000 --> 00:35:12,700 the taking over of theological notions for defining the state had been going on for many centuries, just as vice versa. 261 00:35:13,090 --> 00:35:15,460 In the early centuries of the Christian era, 262 00:35:15,730 --> 00:35:23,680 the imperial political terminology and the imperial ceremonial had been adapted to the needs of the church. 263 00:35:25,790 --> 00:35:30,470 But at the same time, this phenomenon is also very unique. 264 00:35:31,720 --> 00:35:36,250 Because this has this genius event and all of this. 265 00:35:38,380 --> 00:35:46,510 Use this this format to talk about both religious issues and social issues. 266 00:35:47,740 --> 00:35:49,630 We can read it the other way. 267 00:35:50,110 --> 00:36:05,530 So it's not just using social terms on an abstract religious on doctrines, but also I think borrow is also talking about social issues. 268 00:36:06,400 --> 00:36:15,780 It's in a sense, his own social thoughts. And this is the first the first time I read about social thoughts in Tibetan literature. 269 00:36:17,750 --> 00:36:22,730 And some questions for the future. First, the chain of influence is still not very clear. 270 00:36:23,780 --> 00:36:34,930 We kind of. No other people guessed that a tapas bar might have been a student of Gamba and the borrower have studied with Baba. 271 00:36:35,210 --> 00:36:41,000 But how exactly they study with. Each other is. 272 00:36:41,640 --> 00:36:47,540 We haven't found any studies on that. And we have a. 273 00:36:49,860 --> 00:36:58,050 A very hard time to find a proper name for this kind of literature. 274 00:36:59,040 --> 00:37:09,440 Is it allegory? Is it parody? Maybe people in the audience can can give us an idea of. 275 00:37:11,610 --> 00:37:19,770 And the third. The thing we haven't done is the philosophical background of this works, especially for the robber and borrower. 276 00:37:22,260 --> 00:37:32,550 And this this is something that can help us understand both the philosophy and the social issues around these edicts. 277 00:37:32,820 --> 00:37:36,570 The better we understand the philosophical background, the better we understand. 278 00:37:38,990 --> 00:37:42,990 Things like Georgia. Yeah. 279 00:37:43,140 --> 00:37:49,920 That's. That's how I [INAUDIBLE]. And we'll end here and back to you then. 280 00:37:49,920 --> 00:37:50,130 You.