So that speaker is sort of the answer, but the answer is a junior professor of respected studies in Leipzig and also holds a Dutch Research
Foundation grant for a project on the relationship between the visitor will be more than that.
So her papers hold the role in my own speeches and especially since.
So. OK.
Well, I'm very happy to be here in person for an in-person or hybrid conference.
I know for the first time in many, many months at the same time, it's also sort of a bittersweet experience.
It's really sweet to be in this place where I studied for two years and had a wonderful time.
It's also better that our friends, Stefano, is not here.
Oh, he's sorely missed. And with that story, a little bit emotional, I think I'll just start by telling you a story, a bit of a silly story,
perhaps, and some of you who are well-versed in what these stories may have heard this before.
So once upon a time in a land that may or may not have been India, there was a Brahmin named standing.
And as Brahmins often are in Buddhist narratives, Dundon was not the sharpest tool in the shed in a series of unfortunate events.
He managed to, amongst other things, and these are just a few accidentally lose his neighbours oxen.
He manages to kill someone's mayor by throwing a stone at it, trying to catch it.
He kills someone's husband by landing on him on top of him, and then he also kills a baby by sitting down with him.
What happens is that the aggrieved victims then touch him and they travel to the royal court and to have him,
you know, to have justice being being done.
And at that court, there is the famed unjust king.
Others Schumacher. And they want him to punish London.
Now, don't then. Well, you know, other Schumacher then here is all the accusations brought against London.
But to the dismay of the plaintiffs, he decides on punishments that actually also affect the plaintiff plaintiffs.
So to the person who lost his auction, he says, Well, Kate Dundon returned your cattle but did not tell you.
So his tongue should be cut off. But you did not tie them up and they ran away.
So your hands should be cut off. The widow who lost her husband due to Duncan's actions, was told that she should then marry Dundon instead.
That would make up for her loss, and the mother whose baby Dundon killed,
was deemed guilty for wrapping her baby so well that she couldn't be seen and and therefore adoption.
Mukha the King told her that her hands should be cut off, while Dundon should have his eyes gouged out for not looking where he sat down.
So, needless to say, all the plaintiffs decided actually to drop their cases and then gets off Scot scot free.
And here, perhaps this also is some sort of inconsistency, at least to the modern mind.
The hero of the story is the wise judge at the Mukha.
So. So would ologist may recognise this story as being a to go in which the just king adduction mukha was, of course.
And when you put the previous birth?
And you see it is featured in a number of settings which which are listed here, but those specialised in what is studies.
However, they may recognise the story of muka melanoma in Mira face in Tibetan as being featured in the Forgotten Scholars Feast,
which is a midcentury a 16th century text by Zoopla.
And and it is in the context of a government chapter of government and law.
This is where we find the story or at least a part of it.
And the story told in the quite a succinct, succinct way serves to illustrate a law in which two parties get tried in court together.
And there may be yet a smaller group of you, the very few scholars who specialise in the history of Tibetan law,
but then may also recognise the protagonist of this narrative.
And here I come to the point of all of this,
as featuring in the Tibetan legal texts that served as foundational bases to the practise of law in Tibet.
These are generally called the pronouncements or [INAUDIBLE] in Tibetan.
Now, there are several of such texts with different numbers of articles, so you should do 13, 15, 16 12.
So one version of these search for pronouncement in inserting articles states as its
final line that the work is inspired by those laws created by the King of Old Adoption,
Mukha, and also by the former Roger and.
Yet another version of the pronouncements and 13 articles.
Which is entitled The Legal Text in 13 articles created by the term Avenger of Old Sultan Gumbel.
So you should get something.
Zip it to me, it's just dropped some names the very first article that of King of the Sugar and but it also has another name, Nemo Landing.
It should be the law that concerns government officials.
And that particular article emphasises that officials should abandon self-interest and that they should only work for the benefits of the government.
And while working for the government, they would serve the Buddhist teachings.
So there is some more to say about this story.
Its features also in the government have done the job of the, for example, and you even have the story, and I don't know how that happened.
Well. In the Slavic folk tradition,
where you have some yucca who is then Dundon and and where actually the conclusion is the exact opposite yucca
triumphs and but actually the court or the justice that has been done is sort of an example of of a corrupt court,
corrupt justice. So I've been told that in Russian.
Still, a US court in suit is a way of saying this is a rubbish justice and it is a corrupt court.
So you have in Slavic traditions the exact opposite thing going on.
Anyway, this is just an aside. And Michael Hahn has done a very nice article on.
The above just Jessica's mother. And where he sort of shows how this relates in the textual traditions.
Let's leave this this story aside for a moment.
And think return to Tibetan law and actually where it comes from and where the inspiration for for law comes from in Tibet now,
all students that are serious about Tibetan studies will at one point or other read a seminal work that holds the Tibetan civilisation.
And in this standard work stances that according to the Tibetan worldview, the tarmac comes from India.
But the law originates in China, so it says in any case, India is always the land of religion.
The country of secular laws is China. It is therefore surprising.
That according to these legal texts themselves and have been working on these for a number of years now,
the legal codes were based on those created by other Mukha very Indic figure and also by the done with adjustments and Gumbel,
someone who is of course, credited with introducing Buddhism into Tibet, of course, from India.
Now, Stein sons own research focus actually sort of belies this statement that lawyers from China,
because this very claim is made in the guesser and this is something that's worked on a lot.
And George Petrovich, who is here, has also worked on or has published an article on law in the Ghetto Ethics.
But so there you find this claim. But the legal texts themselves do not claim the law's origins in China or in the case are ethics for that matter.
But. In the Buddhist tradition that was introduced to Tibet from India.
So the details of the narrative of those Sham Mukha that are featured in the Feast
of Scholars corresponds most closely to that found in The Last of US by the veneer,
the the virtue, which is, of course, by definition, not a Mahayana text, but nonetheless very significant for Tibet's high tradition.
Now I will get back to the potential significance of this fact later on.
The reference to one of the earlier lives of the Buddha is not the only connexion to India texts.
Perhaps unsurprisingly, legal texts in Tibet.
Tibetan legal texts contain a number of quotations from the Saron, a perverse sutra and from Nagarjuna novelty,
and the latter text is actually extensively quoted in one of the earlier legal works, which has been translated by none the than Charles Manson.
The mirror of the two lost $2 million, which can be tentatively dated to the 14th century.
Then this section cited actually deals with the ten non virtues and the karmic effects they are seem to have.
And this legal text then further mentions the three works of Nagarjuna composed,
supposedly composed that contain advice for the rulers, the officials and the ordinary people, respectively.
Now, another set of pronouncements, which is generally ascribed to a single one word who lived in the 17th century also decides to run
a perverse future and a discussion of the sacred status of the king in relation to law and society.
And the section is as follows.
So this is quite a bit of text, but I'll read it out anyway, further, during the a yoga,
humans naturally practise the 10 virtues without paying attention to the laws of the king or any other efforts.
Later on, when behaviour became a bit more violence, the Great Kings were inspired by the compassion of the gesture to establish a system of laws.
Generally, it is said in the precious trust that the welfare of the world depends on whether or not the royal laws are upheld.
According to the tournament in particular, according to the seven to Sutra, a virtuous person gets blessed by Indra and enters the woman's mother.
He, upon becoming the king of men, can be rightly called a deity.
The way he enacts the legal system in accordance to the virtue virtuous actions is extensively explained in many other countries and cultures.
The many expositions of the royal systems are given.
It goes on similarly in the area dish of India and other places where the holy term has spread widely.
The great part about protecting kings upheld or upheld the royal laws in accordance with the Dharma and let their subjects to a state of well-being,
particularly the victor himself made the prophecy that the Victor's teachings would
spread to the north in this region of Tibet's the Dharma protecting songs and gumbo,
an embodiment of a politician himself, created the laws of the ten virtues.
Now, the author of this text is very unlikely to have been committing one for himself.
But the emphasis on the importance of divine kinship, something that is, I would say,
not extremely common in the Tibetan cultural sphere is indeed somehow suspect and an indication that someone part of his sport actually wrote it.
No comment to anything you want, but was a sort of an infamous ruler history, Tibetan historiography that's not been kind to him,
and he famously tried to fashion himself as a king, well being of reasonably humble birth.
And he claimed to and he was ridiculed for that later on that he was a descendant of a disciple of Muslim brother.
And it is perhaps important to note also that while the Bassa Sutra has historically
played a large role in legitimising kings and governments in East Asia and Mongolia.
The shooter has played actually a reasonably insignificant part in Tibet.
There are only a handful of instances where the chapter on the divine origins of the King is used in direct connexion with Tibetan rulership,
and I would say that the trope of the term of IJR is much more common in Tibet than that of the Divine King.
Be this as it may,
the paraphrase passage from this Sutra at least potentially confirms that at least this part of the leg work stems from something you one was caught.
Elsewhere in the in the mirror of the two laws, the text I mentioned just before,
there is also an unspecified citation from a structure which actually seems to echo the spirit of the run a privacy syndrome.
Which then says from the pack about the Sutra.
We don't know which, if one does not punish misbehaviour, that misbehaviour will come to fruition with the king of the land.
This is also something that is present in that very chapter in this one of.
Naturally, it makes sense for Tibetan legal texts, contain information about good statesmanship, good governance or what have you.
One would actually also expect, you know, Arthur Shuster on each type of materials to be reasonably well presented there.
At first glance, this sort of unfortunately appears not to be the case.
Their presence is actually much more subtle, but also maybe therefore more interesting.
And so the previous mentions previously mentioned text associated with things one girl in particular has said to have been.
And I quote Alice Revere, who was then also paraphrased in this issue,
strongly inspired by the Indian treatises on statecraft and military craft in brackets of the Shastra.
Now this is perhaps overstating the fact somewhat, but let us have a look at an example and the context is a law considering.
So in the in the 16 articles version is a law considering how to deal with outside enemies.
So if I just translate the Tibetan stuff on the left, in the treatises on statecraft cited in the veneer,
it is said the way to achieve their goals by force, the army i.e. coaxing, giving gifts, the state and the five types of enjoyment.
So I have to say that reference to an actual citation in the modern vignette this time, should the canvas do.
And.
This is flight to me, at least quite interesting that there is this new digest or kind of material sort of hiding in the woods of us about a veneer,
which is something that would be really interesting if this would be examined further.
Now. If you recall the story of other Mukha that I told in the beginning of this presentation was found also in the section on the scholars feeds,
which mostly most closely matched the version of the miniseries devised Avenue.
So there is the amnesty pops up a number of times.
Now, another texts this time from this is this is the one that we can very easily date.
Seventeen forty seven written by during the elder.
Also quite unusual that there are some actual. Also there also seems to cite earlier legal texts of paraphrased.
The Sutra is very general sense, but more interestingly, also it cites the vignette, or at least it claims to cite.
So he says from the Trust for Wealthy Welfare depends on the law rule of the king.
But then he says from that veneer in the heavens, from an interest safeguard the image of the gods,
the human realm that just protects the living beings in the lower realms.
There is the rule of Yama, which distinguishes good from evil, so we don't actually know.
I have not been able to trace this. This reference not being able to locate it, and you might well be paraphrasing in some way.
So for now, this is somewhat of a of a mystery.
So. What I have tried to show is that various Tibetan legal constitutional works champion other shimura as a lawmaker for excellence.
It seems that the of adoption has reached a Tibetan audience through the US pivot of India.
So what can we make of this? It is still a bit puzzling because it is generally accepted that the narrative sections of the Monero
Festival of India were not widely read or used or extensively cited by Tibetan authors Tibetan monks.
But more work definitely needs to be done on that.
What we do see is that adoption some crops up in other instances as well, invariably portrayed as a righteous king and judge.
So in the psychology, for example, the fifth Lama refers to him actually quite a lot.
And there is even a supplicating prayer dedicated to a deshmukh, which is written.
But the nice of who was probably alive in the 19th century.
Also on the more general note. I have not seen actually any clearly identifiable indications that in these legal works.
But that easily works aside from these Indian references or indeed reference that there's any reference to to China or Chinese elements there,
really India references all around.
Another thing that I have pointed out is that it seems that certain trusted like materials were also accessed through the investigative veneer.
Now this further confirms the supposition that legal texts or certain elements in those texts because they're often often composites.
We're combo composed by those with monastic, some sort of monastic training.
Now, in the quite rare case that I pointed out just now that we do know the author with,
you know, the starting point is that the elder, for example, we know that he was not a monk.
He was not trained as a monk, but he was educated in a monastery.
He was educated in interlink in central Tibet and had a very classical and again also very Indo-Tibetan training.
Now, of course, his legal work is also the last to have been written in the pronouncements format.
So in that sense, it's also a culmination of all the other previously existing legal texts.
So what is very clear in all of the legal works, then, is that there are quintessentially Mahayana notions of kingship.
This is, of course, obvious, unsurprising.
But this notion of kingship comes in two different types at least one that considers the king as a divine being.
Alas, one of us is to and one more prevalent that portrays the king,
the ruler as a term Rajah a righteous king, then perhaps modelled on other Shamika and something.
Now, in closing. Well, finalising the research for this paper, I have come to realise that strictly speaking,
the presence of mind cities and changes in Tibetan legal text is perhaps somewhat underwhelming.
The video's presence is against expectations, perhaps quite a bit stronger.
And this is this also resonates what a Caruso said yesterday about the relatively minimal
role of my own trust in the Tibetan cultural sphere when it comes to reading and citing the.
That said, the spirit of the high honour definitely shines through on occasion in legal works.
Now the Whitney's legal codes, the Gajim and from seventeen twenty nine states.
And with this, I would like to close my talk under a law that cherishes the king.
One attains widowhood. Thank you.