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Now I am going to introduce one of the neighbours, Susan's associate professor in.

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It's one of those women and citizens and rightly so on this kind of developments.

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Let's just say this almost the decision.

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Give me a second. This appears to be considering how many spy on us was.

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Waiting for something her. So is it time for me to go or think so?

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Yes. Are you? Michael?

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Is that's not news. Which one is it?

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I would say. Oh, OK. Sorry.

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That's great. So first,

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I'd like to say thanks to Matthew for putting this conference together and everyone

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who is taking part in arranging it and making it so far off to a great start.

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It's great to be able to finally resume academic activities after COVID.

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This is actually my own first trip outside of my own city centre since March of 2020.

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So the title, again, is how many Malians were there? Passages in which Mahayana citrus glorify and promote themselves are one of the

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most distinctive and widely studied features of these texts in recent decades,

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there have been a primary focus in the study of early on and if serves as the basis for some of the main theories.

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Generally overlooked, however, is that Mahayana honest is also often link themselves with an advocate,

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the use of other Mahayana surgeries or my honest uterus as a group.

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Here, I would like to survey this material and argue that it shows that the authors of these

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texts regarded themselves and their followers as participants in a single movement.

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Suggesting that the widespread idea that Mahayana emerged separate separately in different communities is misconceived.

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Time and again, sometimes almost constantly individual INEC,

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which was promised extraordinary benefits to anyone who encounters and becomes involved with them

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and even minor ways merely listening to a suitor without rejecting it or memorising a single verse.

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The texts tell us we'll bring the devotion and protection of God's produce more merit than offering universe is full of treasure,

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lead to rebirth and a so-called pure land, or transform one into an irreversible bodhisattva.

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Material of this sort was noticed already in the work of Renouf became a prominent focus in the 1970s and 80s.

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One famous theory interpreted a small group of these passages as evidence for so-called cults of the book,

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specifically envisioned as one in which my ancestors were worshipped at

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permanent cult sites that served as institutional bases for early minded groups.

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Another theory connected closely to to it is that these texts were composed primarily in writing and that writing itself

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played a central role in the formation and preservation of these texts and the establishment of of modern itself.

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As I've tried to show elsewhere, this material or this interpretation was based on a mistrust understanding of the meaning of some basic words

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used to refer to textual practises and and that these passages actually focussed mainly on memorisation,

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recitation and public preaching. My attitude was also glorify itinerant preachers known as Dharma Barnacles, who revealed,

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memorised and transmitted these texts depicting them as the movement's central figures.

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A third influential perspective derived primarily from these passages is that Mahajan emerged in different

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forms and multiple separate communities and only later came to be identified as a single tradition.

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This idea was first presented by Gregory Shope, who suggested that since each text,

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this is a quote since each each text placed itself at the centre of its own call early Maidana from a sociological point of view,

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rather than being an identifiable single group, was in the beginning a loose federation of a number of distinct but related cults.

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All of the same pattern, but each associated with this specific text.

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So far, as I'm aware, every sort of main scholar active in the field has advocated this position in one way or another.

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Gen Nazir says the communities that formed around my ancestors were multiple forest

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trope and rightly contends quote each text placed itself at the centre of its own cult.

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Donald Lopez comments that quote Early shooters seem to have functioned at mutual independence,

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with each such redeemed by its followers to be complete unto itself.

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Jonathan Self proposes, similarly, that we must stop referring, at the very least provisionally to quote the Mahayana in the singular,

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we must provisionally suppose each scripture to represent a different community, a different Mahayana.

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He argues that this proposition is supported by the fact that quote various early Mahayana shooters

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expressed different points of view and often seemed to have been written in response to diverse stimuli.

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Well, there are certainly many passages that do seem to advocate exclusive devotion to

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individuals texts and suchas do prevent some present some different points of view.

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A different picture is suggested by passages that encourage the use of other modern

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Sugiura using a number of different names and descriptions to refer to them.

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Such passages are found widely in Mahayana suitors,

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including versions of most of the earliest known texts, a passage in the Sanskrit version of the Exodus,

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the Hazarika fragments of which in an earlier prototypical Gundry version,

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currently represent the oldest datable evidence we have for the Mahayana states.

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That quote suture is associated with the six perfections will spread after the Buddhist death,

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and that the Buddha will sustain those who memorised, spread and keep them.

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Another passage in the text states that Buddhist authors who have searched for the parameter and past lives

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will obtain it in the present along with sutras other than it which welcome this very poor from Utah.

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Further along, this passage describes these texts as quote very cumbre profound structures associated

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with emptiness associated with not apprehension and associated with the six perfections.

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In another passage, the Buddha predicts the diligent students will be averse to Dharma Vonnegut's preachers,

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who do not know the Suchas Thani through training. That's plural.

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They wish to study passage in the course of preparing,

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ATA warns against rejecting a sutras and Tibetan 8.10am to plural that one has not heard before and

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states that one should search for what has been properly transmitted in one's quest for the body self.

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A Pentagon, the basket of body for related texts, presumably of the six perfection.

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This passage is found already in lower chambers 2nd century Chinese version of the text translated by by Friedrich.

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Passage in the US state that those who teach the quote excellent, suchas and that's given home dirty duck.

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Which also describes the text also describes as BURA or Zap,

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will obtain the upon it and that one should teach the project punter to those who memorised the by Pouliot or extensive text and Tibetan.

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That's to give us another passage criticises those who doubt the recent appearance in the world of quote sutures of this kind of Tibetan.

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It's not a D.W duck. Sanskrit would be Evinrude passages.

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Andrew claimed that these attacks are quote fabrications, poetic inventions not spoken by the Buddha,

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nor authorised by the look extremist version of the text includes a third of these passages,

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referring to the shooters in question in Paul Harrison's translation as quote profound, which was probably Gabiro in Sanskrit,

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along with many other passages depicting or encouraging the use of multiple surgeries.

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It also advocates finding happiness in the profound sutures, which are forever and forever inexhaustible,

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which are infinite, whereby one leaves the darkness, enters the light in which all obscurities are eliminated.

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The Sanskrit larger second, you have stage the coaches. The body doctrines turn back from the pursuit of widowhood because they failed to cure.

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Quote these dharma discourses of this time. So that's a shame.

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Group on Dharma Party Iona, the Tibetan version of the Buttercup, advocates listening to these who trust in the plural.

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In the Gilgit version of the society, Rajah the Buddha tells two stories in which monks rejected suitors of this kind

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ever rhubarb search to her during the decline of a previous Buddhist dharma,

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and encourages the acceptance of these various suitors to get in the plural familiar cures in audacious defiance.

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Worship of the Dharma, which is Dharma Puja as the teaching, illumination retention and memory and so forth of Gambier's through trust,

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which it describes as in part as being of this kind heaven roopa contained in

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the bodies of the Pentagon and in born from or pervaded by the six perfections.

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In both passages, the text encourages beginner Buddhist staffers not to reject conspiracy theories that they have not heard before.

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The former party preacher Fridtjof tells the story of monks who gave up religious practise

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during the decline of a previous Buddhist dharma and abandoned his business suitors.

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It also tells a similar story in which people abandoned conspiracy theories of this kind and advocated devotion to such resolve this time.

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Senator MacLean, Rica or Lotus or Truss states that after the Buddhist,

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that no one will teach or retain in memory these futures of this kind if a Groupon down so Toronto now.

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On the same tax, the border states that he speaks by Pugliese, who trust to those who have served coaches put as in past lives.

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And that the future should only be taught to those who are, quote, intent on the acquisition of by police who sutro's.

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And to those who quote, retain the bipolar sutures and memory in the full length paper, I quote a lot more examples.

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But sure, I'll just say that, you know, this is something that's pervasive this kind of references.

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Although it eventually became standard in Indian tradition, the term Mahayana Sutra did not emerge until quite late in the study of early translation.

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Chinese translation catalogues she she Sheema shows that it was apparently not used in titles of Sea,

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which was translated into Chinese until the early 5th century,

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leading him to suggest that that the term a sutra probably emerged sometime during the 4th century.

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I myself went through Shasta's, and what I found is that the term Mahayana suture does not incur an early genomic attacks texts that are,

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you know, more or less generally attributed to Nagarjuna or your Davor.

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It's not found in the Sri Lanka Bhoomi, nor is it found in the body of which are the earliest texts of the Yogyakarta tradition.

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But it is used in other early attacks, which also suggests the fourth century date.

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Which would sort of confirm a Christmas kind of suggestion.

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Even though they do not use the term Muhanna in a suture, however,

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the authors of even the earliest known examples of these texts depict them as belonging to a specific class and advocate their use in the plural.

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Sometimes texts use specific descriptions, such as the after house,

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because quote very profound suture is associated with emptiness associated with not apprehension associated with the six perfections or the project.

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Upon its description, profound structures which are forever, forever, inexhaustible, which are infinite and so forth.

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Authors also commonly referred to these texts by Coulier. Or extensive searches, Kashima has shown that in place of the Sanskrit by puja,

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early Mahayana sutras translated into Chinese use Gundry Ebola or Sanskrit by two year olds,

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and that they will be Voula by Tujia or by Pouliot was used instead of Mahayana in the titles of early Chinese

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translations of these texts and later this these two this term was was replaced with the term Mahayana.

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Early, Mahayana supporters, also common, doesn't commonly designate these texts as Kamura or profound futurist usage,

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which is linked to passages found in nicoya or arguments to trust that predict the future neglect and loss of Canberra,

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such as associated with emptiness.

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And interestingly, the the the poly version of the passage is very similar to to the passage that the health sector uses to describe itself.

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So, so the Polly Passage is. I guess I didn't write the Polish here, but I translated it.

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The Buddha predicts that future spoken by the two targeted that are profound come BURA with profound meaning.

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Super Monday and associated with emptiness will be lost. And yet,

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it seems likely that Malian researchers refer to themselves as conspiracy theorists in reference

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to these sutras that the Buddha predicted in an organised rituals that they would be lost,

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not the whom he actually has a Sanskrit exact Sanskrit parallel to this holy passage and uses that

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passage directly to refer to in search of some sort of confirming that suspicion to a certain extent.

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Let's see. Where am I?

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Some citrus make reference to citrus belonging to the body Pittock, a term which occurs in a number of different meanings and Buddhist texts,

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but here seems to refer to Mahayana citrus as a as a corpus by far.

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Most commonly, however, these texts refer to other Maheu in a future as simply as AVM Rupa sirtuins sutures of this guy,

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a term that simultaneously delineates a class of text and identifies the text in which it occurs as belonging to that class.

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Some of the most interesting passages that mention multiple Mahayana suitors predict their

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revelation and use in future times and the pressure upon the Buddha states that after his death,

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the suitor will quote Go into a cave in the ground.

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And when the last five hundred years, the last time, the last age when the ruin of the dharma occurs,

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beings who have served former Buddhas, people who have been Buddhist office for many lifetimes will appear to spread it.

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They've already set up a budget, Paula. The body's main interlocutor in the text and seven other body suffers,

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then weep over the future destruction of the true diamond and vowed to memorise,

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learn, copy, retain a memory, recite, teach widely and cultivate quote these two truths of this kind.

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Five other goodies then also weep over the future demise of the Dharma promise to memorise and preach,

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quote these sutures of this kind during the last time.

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And additionally promise that they will serve under Paula and the other seven public servants.

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In the introduction to his translation of the Tibetan version of the project,

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partner Paul Harrison makes the important observation that this scenario constitute.

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This is a quote constitutes an authenticating device that both explains the sudden appearance of

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the future in the world and vindicates those who champion it by identifying them with budget.

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Paula and his five hundred followers. So that's the end of the quote.

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We may perhaps imagine that the Dharma barnacles were initially revealed that the Sutra presented themselves as reincarnation,

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so under Apollo and the Southern primary companions,

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and that they depicted their audience members as having been amongst their five hundred followers and in the time of the Buddha.

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By doing so, they were simultaneously able to present their text as authentic,

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but about China and themselves and their audience members as body staffers who have been present when

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the text was originally taught and who are filling the Buddhist promised prophecy in the present.

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Key for our purposes, however, is the Buddha. Paula and his followers vow to reveal and spread not only the project Panopto, but sutures of this kind.

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That's a quote or quote that by courier.

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These passages with does seem to represent not only in authenticating device for the project partner, but for my industry trust in general.

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Similar passages occur and other early structures as well, and the after the House.

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Continuing on from the passage in which he predicts the spread of quote sutures associated with the six perfections, which I mentioned above earlier,

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the Buddha predicts that there will be some more resources devoted to the army to quote in the last time in the last period and states quote,

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I myself have delivered this very discourse associated with omniscience to those sons and daughters of good family.

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Even having departed from this life, that is to say their life during the time of the Buddha.

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They will have these various tendencies associated with omniscience associated with the not from Utah, and they will deliver this very discourse.

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They will rejoice at this very much like the passages in the project upon this passage

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identifies the dealers and users of the text and presumably also of the other suitor as a quote,

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other suitors associated with the six perfections.

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But it mentions of Buddhist office who had been entrusted with revealing the text by the Buddha himself.

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And the Tibetan version of the Butter, the political ticker the is up from Roger Raja and 30000 other bodies, it was about to copy and spread.

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Quote this suit. This sutures of this kind at the time of the destruction of the diamond in the Himalayas, your generation.

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My trailer promises the Buddha that he will give quote these sutures of this kind to

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body softness in the future and provide them with memory by which they will memorise,

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learn, retain and memory. A copy and teach them in the Super to be crummy appropriate to a group of body staffers vows to reveal quote these

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teachings of this kind in the last five hundred years and the Sanskrit version of the larger issue of comity view her.

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The letter predicts that in the future, up to the time of the destruction of a true dharma,

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those who are able to hear quote these excellent dharma discourses of this

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kind praised by all Buddhas lauded by all Buddhas authorised by all Buddhas.

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Rapid bringers of the great knowledge initiate one will already have served previous Buddhas and past lives.

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And that those who memorise, recite, preach or worship these sects will acquire a vast amount of merit, a verse in the text states those who,

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having heard excellent teachings of this time, obtain joy remembering the Sujatha an epithet for the Buddha.

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They were our friends in our former time, many other suitors,

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most of which also contained passages recommending the use of other Malians to use similar scenarios to explain their own origin,

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including versions of the look on a arjona tharanga, Mr. Modi, Drew McIntyre or Appropriation Somebody Raja Porta-Potty,

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Preacher Sadaam to Rica, Australia, Indonesia and A.S. Giancana.

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Overall, this material makes it clear that despite muhanna suitors,

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frequent self-praise and self-promotion and the fact that they sometimes present different points of view on certain issues,

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their authors neither envisioned nor advocated exclusive devotion to individual texts.

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Instead, these texts show a general pattern of alternating between advocacy for their own texts.

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And for my industry watchers more broadly. They thus seem to display two separate but related concerns.

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To legitimate their own compositions as authentic, important examples of a new class of text.

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And to legitimate the new class of text itself, which was often perhaps typically rejected in toto by Buddhists of their day.

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Considered from a different point of view, maybe we may perhaps also see in these alternating concerns an instance of a

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distinctive tendency found widely in Indian religious texts in his Tamil Temple myths.

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For instance, David Schulman observed that although the temples they are associated with were and often are visited by the same pilgrims,

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still a corona's vortex to kind of give the history and mythology associated with individual

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temples typically depict their particular temple as being more safer than all others.

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And kind of lengthy quote, I think is helpful here.

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Nearly always, the home shrine, the subject of the Perata, is glorified at the expense of all others.

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Each shrine claims to be the site of creation, the centre of the universe, and the one spot where salvation is most readily obtainable.

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These claims are typical of the pilgrims literature. They might also be seen as the pilgrims equivalent of what has been termed theism.

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That is, the worship in the context of a plurality of acknowledged gods of each God.

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In turn. And he italicise in turn supreme the denigration of other gods or shrines is the simple corollary of praising the momentary favourite.

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The same principle operates in relation to praised Prashasti offered to kings, patrons and gurus.

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So that's the end of quote.

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But I add this Tennessee is found in the classical piranhas as well and goes as far back in Indian tradition as the rig beater,

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which served as the basis for Max Mueller's initial application of the term theism to Indian religion, rather than ignorance, neglect or opposition.

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The attitude toward other Mahayana sutras that we find in these texts is strongly inclusive.

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Indeed, several suitors even encourage and present methods for obtaining the revelation of further news.

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The fact that these attacks sometimes present different points of view on certain

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issues is never mentioned in early suchas and was apparently not a matter of concern.

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Early modernists likely regarded it as no greater an issue than did later shastra authors and apologists.

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Who drew freely on a wide range of searchers or early translators of sutures into Chinese who almost always translated multiple texts.

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Buddhists have always been able to account for inconsistencies in sutra text with the idea that the Buddhist

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that different things to different people in accordance with their individual capacities and needs.

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Well, some minor surgeries,

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neglect to mother mentioned other surgeries there does not seem to be any reason to imagine that their followers held themselves apart.

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Indeed, no evidence has come to light from any Mahayana suture or shots to any Chinese pilgrims report or any other source

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that suggests the existence of any person or group that accepted the legitimacy of one or some Mahayana sutras,

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but not that of my honest uterus.

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In general, though, certain surgeries or groups of sutures undoubtedly became more influential than others in certain areas and time periods,

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and some text must have been rejected as inauthentic or considered unworthy of preservation.

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My honesty, which would seem to have been regarded as a coherent corpus from the earliest point from

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which we have evidence of this passage is predicting the future embolisation I'm sorry,

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future revelation of multiple. My industry watchers are especially interesting because they suggest a sense of shared identity.

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They seem to indicate that the authors and users of these texts,

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broadly identified as an elect group of body satellites from the Buddha entrusted with the corpus of his most

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profound texts and appointed with the task of returning to this world 500 years later to reveal spread and use them.

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Importantly,

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these seem to be the only passages in these texts that reflect an awareness of a movement coalescing around more than individuals who trust.

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Suggesting that they depict the broadest Mahajot movement their authors were familiar with.

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If this is correct,

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we may perhaps see in them exactly what we have long been searching for a depiction of early Mahayana as it was known to early modernists themselves.

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A brief glimpse of the movement's self understanding in the mirror of its attempt to legitimate itself.

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Key to making historical sense of this self understanding is that Mahayana

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authors show no awareness of any sort of schismatic institution or institutions,

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any sort of established Mahajot community or communities,

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any movement of people deciding to become body suffers in this life or allay or forest aesthetic revival.

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The Mahayana, they knew, was a movement of people who understood themselves as having already been body for us for many lifetimes.

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And who are dedicated above anything else to the task of revealing spreading and using these texts as a corpus.

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Considering the matter.

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In this light may help us to make sense of what has long been arguably the most difficult problem faced by scholars of early modern.

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The fact that we have a vast corpus of Mahayana sutras,

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the creation and preservation of which unquestionably required a vast outlay of organised effort over a period of centuries.

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But no evidence for any distinct Mahayana Buddhism still left Mahayana Buddhism to connect it to.

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Mahayana monks and nuns continue to take ordination in the lineages,

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and Chinese pilgrims and minor sutures themselves make reference to monks who

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studied Mahayana sutras and lived in the same monasteries as those who did not.

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As late as the 7th century, the Chinese pilgrim E.J. stated that the Nicolaas could not be classified as either Mahayana or Haryana.

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And defined my simply as the quote, those who worship the body ciphers and read the Mahayana sutras.

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Shifting focus to guard Mahayana sutras as the movement's central focus also fits in well with the fact that

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the practise practises these text advocate most frequently and enthusiastically are all suitor oriented.

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Which was the primary basis for the original cult of the book theory,

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moving away from the idea that these practise focussed primarily on suitors in written form.

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As I suggested toward the beginning of this essay,

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and bringing in a recognition of the central importance of oral practises, especially public preaching rituals,

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along with the central role accorded to ordinary itinerant dharma barnacles, we may perhaps best envision early Mahayana as a cohesive.

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Controversial. Primarily textual tradition.

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That emerged in Buddhist preoeding preaching circles and spread widely through Buddhist communities associated with various Nicholas.

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Clearly enjoying considerable success without necessarily being based in any particular community or communities and

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without being the sort of movement that would form an institutionally distinct tradition or traditions of its own.

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Thank you.