1 00:00:14,640 --> 00:00:22,710 Today. We are very thrilled to have one of my long term friends, very good friend of mine and around and present her research for us today. 2 00:00:23,550 --> 00:00:29,520 When Chandra is a doctoral candidate in religious studies in Munich and an anthropology and anthropology in Paris. 3 00:00:30,670 --> 00:00:36,430 And has been trained in he's done in the Car Research Centre focuses on how scriptural 4 00:00:36,430 --> 00:00:44,800 training translate to mixed reality in the context of monastic order of Tibetan Buddhism. 5 00:00:45,840 --> 00:00:49,470 And a very fascinating, still technically challenging one. 6 00:00:50,490 --> 00:00:56,790 But without further ado, I'm going to shed these speaking away. 7 00:00:57,840 --> 00:01:00,990 Good evening, everybody. It's an honour and pleasure to be here. 8 00:01:01,230 --> 00:01:09,390 I feel humbled and inspired. At the same time. I want to express my particular thanks to Daniel and Jacob for the gracious invitation. 9 00:01:09,720 --> 00:01:13,410 And I'm much looking forward to this chance to share my research with you. 10 00:01:14,040 --> 00:01:19,260 Given that this is a graduate seminar, I'm eager to receive your feedback, thoughts and impressions. 11 00:01:19,890 --> 00:01:25,620 In dissent, my short talk will be less a polished presentation, but rather look at my research desktop, 12 00:01:25,770 --> 00:01:30,300 at the materials, thoughts and preliminary conclusions we might find on it. 13 00:01:31,570 --> 00:01:36,490 Today we will be beginning with mapping out the field, giving an introduction. 14 00:01:38,080 --> 00:01:41,890 You were looking at the one where we look at the tree of practice. 15 00:01:42,670 --> 00:01:50,650 We will then go to pad to the practice of practice and then conclude with preliminary conclusions. 16 00:01:52,660 --> 00:01:58,660 If I may start with this picture, it's an image at the debate ground of Saroj, a monastery in South India, 17 00:01:58,660 --> 00:02:05,800 and displays this peculiar because in the morning it has something very gentle, inspirational. 18 00:02:06,190 --> 00:02:13,329 And in the evening when the floodlighting is installed and thousands of monks debate, shout and wrestle, it feels rather fierce. 19 00:02:13,330 --> 00:02:14,049 So it shows. 20 00:02:14,050 --> 00:02:22,900 I feel that this place was particularly proud of how spaces can be have different faces like this very much and that I start out with that. 21 00:02:26,130 --> 00:02:32,940 In terms of the background and motivations for this research, I have studied 12 years in the traditional Decima curriculum, 22 00:02:33,390 --> 00:02:36,780 from which the greatest part was dedicated to be man on camera. 23 00:02:37,230 --> 00:02:39,570 And before that, the preliminary topics. 24 00:02:39,960 --> 00:02:48,110 I remember a certain amount of perpetual confusion if those studies were supposed to inform a form of Buddhist practice. 25 00:02:49,680 --> 00:02:57,280 In the practical sense of the word something embodied, or if it was supposed to be understood as a technical digest. 26 00:02:57,840 --> 00:03:00,870 Offensive Buddhist encyclopaedia on Buddhist practice. 27 00:03:01,080 --> 00:03:09,930 In an ideal sense, it was actually our Jacob Fisher here in the audience to remind me that Limits on Cover made an analogy in that regard, 28 00:03:10,320 --> 00:03:16,350 which we can find at the very beginning of the Lemon Chan more after having elaborated on the divisions 29 00:03:16,350 --> 00:03:21,570 of the teachings offered by was abandoned and his epidemic kosher to which we shall return later. 30 00:03:21,840 --> 00:03:28,500 The lam reads, for example. It is like showing a horse to racecourse before you race. 31 00:03:28,890 --> 00:03:31,950 Once you have shown it, you then race there. 32 00:03:32,250 --> 00:03:37,080 It would be ridiculous to show the horse one race course and then race on another. 33 00:03:37,920 --> 00:03:43,709 Similarly, why would we determine one thing by means of study and reflection? 34 00:03:43,710 --> 00:03:47,760 And then when you go to practice, practice something completely different. 35 00:03:48,420 --> 00:03:51,350 In the same vein, the last of Camel, 36 00:03:51,350 --> 00:04:00,719 actually last three stages of meditation says further What you meditate on with the wisdom arisen from meditation is just that which, 37 00:04:00,720 --> 00:04:07,140 you know, with the wisdom that has arisen from a study and reflection, you do not meditate something else. 38 00:04:07,980 --> 00:04:13,080 And this is similar to how you show a horse, a racetrack and then race on it. 39 00:04:14,010 --> 00:04:20,690 So I would like to start with my preliminary research questions and how I started the whole project and my initiative. 40 00:04:20,820 --> 00:04:24,840 My initial query was if the Jewish studies in the same way, 41 00:04:24,840 --> 00:04:31,770 then our horse would know that on paper I dare to familiarise oneself with a racetrack before then racing on the track, 42 00:04:32,100 --> 00:04:38,780 or in other words, a theoretical trial run aimed at familiarisation with the theory of practice and. 43 00:04:40,450 --> 00:04:49,359 Then what is it? Yeah. What is it all about? If you look in the same way at the bottom unknown cara and follow the same logic are these ideas. 44 00:04:49,360 --> 00:05:01,150 Read a mouse study. They become an Ankara. Such a logic or practice or theoretical acquisition of yeah, of clearly how things should be. 45 00:05:01,720 --> 00:05:06,790 And so my initial motivation within this research was to inquire if there be some unknown Kara, 46 00:05:06,790 --> 00:05:10,749 which I studied over eight years in the monasteries and then reserve to get a 47 00:05:10,750 --> 00:05:16,270 prediction would be the acquiring of theory of practice and would that a causal step? 48 00:05:17,420 --> 00:05:22,040 Or pudding of practice or so and what is causal relationship was. 49 00:05:24,750 --> 00:05:26,340 In terms of research methods. 50 00:05:26,790 --> 00:05:34,110 It was interesting because already when I formulated my research proposal, I was faced with confronting critics on the one hand, 51 00:05:34,230 --> 00:05:40,320 or the one critique was that I pretended to have a crystal sphere professing other people's level of practice. 52 00:05:40,830 --> 00:05:46,170 The other party or the other side said that I was trying to deduce an application from a text. 53 00:05:46,530 --> 00:05:53,520 Well, it has been why they asked the communities applying, studying to enter practice malankara. 54 00:05:54,030 --> 00:06:00,450 And actually I agree with both criticisms, criticisms and hence I opted for a mixed method approach. 55 00:06:01,320 --> 00:06:09,120 On the one hand, I have been working with philological methods, analysing, understanding and contextualising the Scripture dimension. 56 00:06:10,410 --> 00:06:17,040 And on the other hand, I employed qualitative research methods to understand how a text such as they become known, 57 00:06:17,040 --> 00:06:21,360 Kyra, is used by the communities within it is embedded. 58 00:06:25,080 --> 00:06:32,910 So the theory of practice. So if you want to start with a part which is theoretical and with which I work with a philological research approach. 59 00:06:35,820 --> 00:06:40,350 I would like to start with this dichotomy between orthodoxy and ultra practices 60 00:06:40,800 --> 00:06:47,910 and with canon and charisma as theoretical life motifs in Tibetan cultures, 61 00:06:47,910 --> 00:06:53,790 religious religion and religious traditions continue to play a central role in public life. 62 00:06:54,480 --> 00:07:02,940 Religious traditions of various use and vintage have been offering and continue to provide a vital source of personal and collective identity. 63 00:07:03,930 --> 00:07:08,640 When looking at a dichotomy of orthodox in art practices in the Tibetan context, 64 00:07:08,970 --> 00:07:16,590 Canon and Karisma are particularly in esoteric traditions a fundamental fundamental pair. 65 00:07:17,430 --> 00:07:23,170 The canon and canonical traditions in themselves can be understood as a stabilising factor. 66 00:07:23,730 --> 00:07:33,240 The canonical traditions guaranteed the permanency of a strong religious identity in particularly in terms of its philosophical, 67 00:07:33,240 --> 00:07:41,480 ritualistic and moral aspects. Periodically the charismatic teacher bring in a fresh influx of charisma. 68 00:07:41,870 --> 00:07:48,469 We adjust to CONAN. The contemporary needs and dispositions are taken into considerations, 69 00:07:48,470 --> 00:07:54,980 and these charismatic figures legitimise new interpretations for the commentator contributions. 70 00:07:55,790 --> 00:08:02,419 In other words, the canon characterises the result of a deliberate attempt to collect range and 71 00:08:02,420 --> 00:08:06,110 preserve the original message of the Indian and Tibetan Buddhist heritage, 72 00:08:06,860 --> 00:08:12,530 and to protect it against corruption and to define and secure Indian and Tibetan religious identity. 73 00:08:13,010 --> 00:08:16,040 The canon, once fixed, is permanent standing still. 74 00:08:17,080 --> 00:08:22,420 In a world going to perpetual change, though. And on the other side, we have charisma. 75 00:08:22,720 --> 00:08:26,800 We're just a spark into a routine ization of religion and ordinary life. 76 00:08:27,370 --> 00:08:30,220 Legitimising religious leadership and change. 77 00:08:31,240 --> 00:08:39,219 Great charisma gifts usually in Tibetan tradition him the legitimate legitimisation letter and words that 78 00:08:39,220 --> 00:08:46,150 are my speciality to innovate and to push a new configuration of religious tenets into public acceptance. 79 00:08:46,780 --> 00:08:52,120 He brings them into a convincing shape and offers innovative ideals, concepts and models. 80 00:08:52,990 --> 00:09:01,060 We certainly can observe the interdependent between charisma and calendar, and the chain of philosophical and religious legitimation. 81 00:09:01,300 --> 00:09:08,920 Provide looking at the global tradition of Tibetan Buddhism and more particularly at the role of Canonical works in that tradition, 82 00:09:09,490 --> 00:09:18,460 such as the perfection of wisdom from which the ornament or Arabism alone characterised by the vast corpus of collected works such as the Schumann's, 83 00:09:19,180 --> 00:09:25,110 and in the group, a tradition that will be the song Moms of Lament on Cover gets up in Captivity. 84 00:09:25,750 --> 00:09:30,640 Those are considered timeless pillars of the global identity and tradition. 85 00:09:31,060 --> 00:09:36,280 Perhaps there are, in fact, the most cherished factor of the traditions survival. 86 00:09:38,790 --> 00:09:47,490 So theory versus practice. When I initially started out my research, I attempted to roughly define what theory and practice would mean to me, 87 00:09:47,790 --> 00:09:53,760 and in particular in the context of the look of monasticism and within the great centres of their learning today. 88 00:09:56,190 --> 00:10:05,610 To your study. I understood to be the theoretical engagement with the classic Buddhist text to instruction and dialectical debate, 89 00:10:05,970 --> 00:10:13,600 as well as the resulting understanding of this teachings and this forming a basis for practice where such 90 00:10:13,620 --> 00:10:20,130 logic a practice I understood to be an experience based engagement with the given manuals and instructions, 91 00:10:20,730 --> 00:10:30,450 but developing the notion of practice as an analytical category, a plan to inquire into this gap between idealised prescriptions and actual practice. 92 00:10:30,450 --> 00:10:38,280 Investigate the relationship between study and practice as set out in the issue curriculum and with due respect to the absent medico and particular, 93 00:10:38,640 --> 00:10:45,540 and also examine our contemporary monastic scholars facing secularising and strongly modernising realities. 94 00:10:45,780 --> 00:10:51,210 Understand and enact some copper's exhortation to engage with the entire body of teachings. 95 00:10:54,610 --> 00:10:59,510 So many of you will know what some airline cover is, where it comes from. 96 00:10:59,530 --> 00:11:05,860 But just to refresh your memory, man on camera is a gift to. 97 00:11:07,970 --> 00:11:12,440 Is a short encyclopaedic digest or in other words, 98 00:11:12,440 --> 00:11:19,190 a massive condensation of the question of parameters through dress into only 275 verses or trust pages. 99 00:11:24,240 --> 00:11:29,820 To contextualise the scale of the water mattress synoptic efforts. 100 00:11:30,120 --> 00:11:38,430 One has only to recall that a dagger kangaroo, for example, has 13,600 pages dedicated to the perfection of wisdom address. 101 00:11:39,090 --> 00:11:44,610 Generally speaking, to be some unknown, Kara is related to the three largest perfection for wisdom citrus. 102 00:11:44,850 --> 00:11:52,590 However, judging by the order of its particular topics, it is primarily related to the perfection of wisdom, dress and 25,000 lines. 103 00:11:53,280 --> 00:11:57,570 Keeping in mind that Harry Bhadra two degrees here would remove dissent on this, 104 00:11:58,110 --> 00:12:07,230 he asserts that you become known correlates under perfection of persons which are on 8000 versus the subject matter after be some on Ankara. 105 00:12:07,470 --> 00:12:10,890 Is the unmistakeable part taught in the perfection of wisdom or address? 106 00:12:11,370 --> 00:12:18,960 Those include all paths and realisations of Savarkar's particular Buddha's Bodhisattvas and Buddhas alike. 107 00:12:21,680 --> 00:12:31,250 In terms of structure, there be some Alan Carr can either be understood in categories 70 topics or 20 to an asset point, including all subdivisions. 108 00:12:32,800 --> 00:12:33,720 To become an anchor. 109 00:12:33,720 --> 00:12:44,170 I was ordered roughly in the third or fourth century, and traditional geological sources attribute Maitreya not to the future Buddha as the author. 110 00:12:44,380 --> 00:12:53,350 Whereas Western Scholarship ascribes authorship from anonymous archer attempting to attract the authority of a Buddha or actual historical figure. 111 00:12:56,090 --> 00:13:05,270 As every student of your business. Kara is well aware of their 21 commentaries and maybe some unknown, Kyra, that were brought from India to Tibet. 112 00:13:06,290 --> 00:13:12,590 You've become an anchor, has the most lasting impact of impact impact of any sort of commentary in Tibet. 113 00:13:13,130 --> 00:13:17,030 It serves as a gateway for the study of the perfection of wisdom, stress. 114 00:13:17,240 --> 00:13:24,200 But Tibetan Buddhists of all schools with amply added over the centuries to a number of its Indian commentaries, 115 00:13:24,830 --> 00:13:29,149 despite the fact that that the engagement with Indian commentary in the global scholarship 116 00:13:29,150 --> 00:13:34,160 is filtered through the Tibetan Commentator Corpus and the textbook literature. 117 00:13:34,460 --> 00:13:40,190 The main Indian sources referenced next debate in Malankara text, of course, are. 118 00:13:41,820 --> 00:13:48,899 Our remoteness and as I become Malankara Ritchey or the niche in our it's a commentaries and hundred and 119 00:13:48,900 --> 00:13:55,170 98 followers from the sixth century and read that the oldest preserved commentary on the episode cover. 120 00:13:55,710 --> 00:14:01,620 It was also the first commentary to systematically establish the correlations between certain passages 121 00:14:01,830 --> 00:14:07,560 in the perfection of wisdom and 25 top lines and to 70 points presented in some unknown colour. 122 00:14:09,300 --> 00:14:16,350 Another important Indian work that is highly regarded in a Tibetan corpus is Harry Burroughs, 123 00:14:16,350 --> 00:14:20,370 a laugher light illuminating the ornament of realisations. 124 00:14:20,440 --> 00:14:24,959 X Is this just in perfect wisdom or in Tibetan? 125 00:14:24,960 --> 00:14:35,880 In short, ganong. Again, our very extensive text in 341 for years and which relies on the perfection of wisdom in each line. 126 00:14:36,270 --> 00:14:48,650 And then finally, we have Harry Badass Allocca. The explanation of the treatise, the first quarter and moment of globalisation, the Dehradun cell, 127 00:14:49,100 --> 00:15:00,980 which is a much shorter commentary in 62 folios and based on the much more extensive commentary of how you bhadra. 128 00:15:01,220 --> 00:15:06,860 It does not directly quote the perfection of Wisdom Sutra and also true due to its brevity. 129 00:15:07,310 --> 00:15:10,820 It is the main Indian commentary employed in the monastic education. 130 00:15:11,270 --> 00:15:18,740 But back to the episode alone cover. It was initially translated in the first effusion of the doctrine, the latter in the eighth century. 131 00:15:19,130 --> 00:15:22,880 But it was really the second diffusion to China in the 10th century, 132 00:15:23,090 --> 00:15:28,340 which really brought about a strong effort in translation of the Indian works about embrace of matter and cover, 133 00:15:28,760 --> 00:15:31,880 and to first original authors from from Tibet itself, 134 00:15:32,390 --> 00:15:39,650 such as the 11th Century Permanent Translator, Indian Sound Board, 11th century scholar Moor Krotoa, 135 00:15:39,980 --> 00:15:44,330 who was the first known Tibetan scholar to water works and to be some unknown current self. 136 00:15:45,230 --> 00:15:52,790 The first exegetical activity, however, on December nine was recorded in the 12th and 13th century. 137 00:15:53,390 --> 00:16:01,820 More precisely, the monastic college of Sample, where initially its scholars challenger Kissinger and then Newton wrote important works. 138 00:16:02,030 --> 00:16:04,520 Bertrand's work is particularly famous. 139 00:16:05,160 --> 00:16:19,080 And it's his massive commentary and years of scriptures has 818 followers, and his transmission has strongly influenced the Sacra master Yacktman. 140 00:16:19,520 --> 00:16:24,140 And just shortly later on, who composed a large and intermediate and short commentary. 141 00:16:28,370 --> 00:16:35,350 Developer commentaries, one particular lease, one particular start with limits on cuppa and his golden gallon of eloquence. 142 00:16:35,360 --> 00:16:45,139 Again a massive works six and a 74 years which is particularly attractive in the but tradition but also the commentary works of turn copper's 143 00:16:45,140 --> 00:16:56,390 main disciples get up engine and caterpillars care tumble crucial in the tradition and later textbooks after that worth mentioning the Sirajuddin 144 00:16:56,390 --> 00:17:06,020 chicken garrison as well as the first John Young shipper and in particularly for be someone uncovered a textbooks are important because they allow 145 00:17:06,020 --> 00:17:16,970 the students to cover topics that are not explicitly covered by the ornament such as the Tsonga or at a tongue election in bill by John Harper. 146 00:17:18,400 --> 00:17:22,340 So how is the how is your bottom line, Kyra? 147 00:17:22,360 --> 00:17:31,190 Studied in the Asian studies in the monastery. As we know, the first of the five major treatises studied in a geisha studies establishment in Korea, 148 00:17:31,210 --> 00:17:38,560 which lays the sociological and philosophical foundation for the other texts to come into geisha curriculum. 149 00:17:38,890 --> 00:17:42,490 My own character studied from year 4 to 10. 150 00:17:46,230 --> 00:17:54,870 And this leads me to my next follow in my or my next slide, which are the lenses and analytical tools. 151 00:17:54,870 --> 00:18:00,960 And here I'm really open for input. It's something where I'm still a little bit struggling on and. 152 00:18:03,010 --> 00:18:06,070 Yeah. Having that is foundational introduction to become an Ankara. 153 00:18:06,910 --> 00:18:10,150 And I'm aware, as I said, this might have come as a repetition to you. 154 00:18:10,510 --> 00:18:18,760 I would like to come back to Lamont's on campus or as example and as you remember, the allegory with which you wants to know. 155 00:18:19,660 --> 00:18:26,260 The allegory was that she wants to explain to us the causal relationship of the tree of realisation and realisations themselves. 156 00:18:26,260 --> 00:18:31,210 So what type of practice and practice. And in this, 157 00:18:31,240 --> 00:18:38,889 if this is the case where can be situate there be some and uncover in this context what are the monastic rituals or any group of monastery 158 00:18:38,890 --> 00:18:47,500 hope for when studying the text for eight years full time and having looked at the textual dimension first I have been looking for, 159 00:18:47,620 --> 00:18:55,250 you know, as I said, the analytical tools or lenses which might support or contextualise the abbey. 160 00:18:55,270 --> 00:18:58,840 Some might be similar in Cara's function as a canonical text, 161 00:18:58,930 --> 00:19:06,400 its function in the scholastic issue curriculum and also for the singer practitioner, him or him or herself. 162 00:19:07,060 --> 00:19:13,330 So I came up with certain lenses, analytical aspects that I could think of, but I'm open to. 163 00:19:13,630 --> 00:19:26,080 Yeah, any feedback on this would look to me possible as tools or lenses that show a sequential character of theory of practice. 164 00:19:26,080 --> 00:19:33,610 And practice would be the three baskets or sculpture collections, the denosumab versus the tree hire trainings. 165 00:19:35,370 --> 00:19:41,040 And I also have been looking at Bosom Buddies presentations of the Buddhist doctrine as the dharma of realisation. 166 00:19:41,340 --> 00:19:45,030 The topic here and the dharma of precept. The long teacher. 167 00:19:48,030 --> 00:19:53,999 And then finally, I have also been thinking of the causal relationship that we have in, 168 00:19:54,000 --> 00:19:58,979 for example, later becoming a shoot at a sequence of the tree ackerman's of listening. 169 00:19:58,980 --> 00:20:02,280 Contemplating and meditating and. 170 00:20:03,760 --> 00:20:07,329 What the protocol is for the three baskets, the teaching for Scripture, 171 00:20:07,330 --> 00:20:11,050 as as the occurrence of listening and contemplation, it appears sufficiently clear. 172 00:20:11,560 --> 00:20:16,090 How would you agree? Somalia and Ankara situated serve in a category of theory of practice. 173 00:20:16,900 --> 00:20:26,260 Query is if or perhaps how it leads to acumen up to the acumen of meditation, the Dharma realisation or the higher training of concentration. 174 00:20:27,250 --> 00:20:35,770 To find an answer to this question, I attempted to find manuals, committees or duties which facilitate the transition from theory to practice. 175 00:20:36,550 --> 00:20:40,690 The transition from the acumen of listening and contemplating. From the Scripture teachings. 176 00:20:40,690 --> 00:20:45,340 Determining interior of practice to the teaching of realisation. Determining a practice of practice. 177 00:20:48,880 --> 00:20:53,440 So if you look at the scholastic treatises versus the meditation manual, it's. 178 00:20:55,070 --> 00:21:03,260 Both scholarly and non scholarly academic and popular popular publications seem to agree that literature on the Buddhist path, 179 00:21:03,260 --> 00:21:11,180 MAGA or lamb should be practical. It should be about real practitioners doing real, somewhat controllable practices. 180 00:21:11,870 --> 00:21:20,839 In that vein, scholars such as Bezalel and Jameel or Clark point out that they become an anxious internal dichotomy between the two ethical 181 00:21:20,840 --> 00:21:28,220 elaborations on the path and the lack of relevance that peer to the person experience of the single practitioner is outstanding. 182 00:21:31,000 --> 00:21:35,860 One could even go as far as to say that this seems to be a general perception that there'd be some unknown 183 00:21:35,860 --> 00:21:43,920 cover and his commentary Corpus poses hardly any practical relevance in the monastic education context. 184 00:21:43,930 --> 00:21:50,379 These studies are clearly some, and Ankara a priori understood as being encyclopaedic tracts with the primary purpose, 185 00:21:50,380 --> 00:21:57,190 as we saw in the beginning, to stabilise and sustain a strong religious identity and philosophical lineage. 186 00:21:59,520 --> 00:22:05,310 This becomes also apparent when we look at the language employed in the commentary corpus of cubism 187 00:22:05,430 --> 00:22:11,100 in colour and take a look at tradition in particular or the way these commentaries are thought. 188 00:22:11,910 --> 00:22:18,660 There are nearly no traversing, no indications or descriptions of person experience. 189 00:22:19,020 --> 00:22:22,960 First person is not employed and they are not missions to people. 190 00:22:22,980 --> 00:22:29,630 Obstacles to the practitioner might have encountered and the way the order of art of a text mastered them. 191 00:22:31,160 --> 00:22:35,330 This also holds true for more practice oriented commentary such as longer dilemmas, 192 00:22:35,330 --> 00:22:44,180 collection of terms occurring in the personal parameter or gets up just way to practice a sequence of clear realisations to which will come later on. 193 00:22:44,180 --> 00:22:50,780 Again, similar claims rare and voiced by Robert Schaff as well as George Dreyfus. 194 00:22:53,350 --> 00:22:58,120 The real focus in the work on the summit in Cairo seems to be theoretical. 195 00:23:00,200 --> 00:23:07,609 And so the intended training of terrorism at Ankara has been intramural and monastic virtuoso 196 00:23:07,610 --> 00:23:11,990 who is already fully oriented at obtaining to finance such a logic and aim of enlightenment, 197 00:23:12,470 --> 00:23:20,000 living in an environment that is set out to achieve the paths and grounds within the Mahayana framework as set out in a perfection of wisdom, 198 00:23:20,000 --> 00:23:26,210 stress as well as terrorism. And Ankara, the lay audience is traditionally foreseen. 199 00:23:26,870 --> 00:23:35,269 The text being too telegraphic in its style and only accessible to those who already engaged in fair amount of studies and is 200 00:23:35,270 --> 00:23:45,920 considered to be beyond depends on a lay person can employ in terms of time and without neglecting his or her worldly pursuits. 201 00:23:49,250 --> 00:23:55,520 So if you look at the texts that actually tried to bridge this two practice divide. 202 00:23:57,910 --> 00:24:01,450 I have been working so far with pretexts mainly. 203 00:24:02,290 --> 00:24:05,290 First and foremost were 2/18 century yoga. 204 00:24:05,320 --> 00:24:12,850 Lorna Lemon long law songs collection of times occurring in depression of her me to partner join me in them tongue. 205 00:24:12,880 --> 00:24:18,010 This is a relatively short treatise with 1333 Folios in the BLOCK, 206 00:24:18,010 --> 00:24:24,309 print versions and part of an encyclopaedic series of 14 writings on canonical texts tantra, 207 00:24:24,310 --> 00:24:29,800 poetry, grammar, medicine, astrology and astronomy as well as the religious history. 208 00:24:30,580 --> 00:24:39,400 The genera of these texts of London among all or some, and can be attributed to what we know in the Indian literature as number per year. 209 00:24:41,820 --> 00:24:51,330 Pronunciation of this was wrong, but this refers to a genre of quasi synonymous designations structured by subheadings and comprehensible lists. 210 00:24:51,900 --> 00:24:58,680 In Western literatures, a similar designations might be both come from the list in this interesting way. 211 00:24:58,680 --> 00:25:04,470 Covering all the eight categories and some of the topics distinguishes itself from the 70 topics genre. 212 00:25:06,260 --> 00:25:13,940 It offers this particular text offers interwoven pit instructions and at times long dilemmas by original point 213 00:25:13,940 --> 00:25:20,390 of use indications which are only helpful to those who already studied texts and intended to revise it. 214 00:25:22,610 --> 00:25:27,410 Cryptic to those. In fact, we're not familiar with the eight categories and 70 topics already. 215 00:25:29,100 --> 00:25:37,880 The second takes I also work for it is gets up Dharma relations the way to practice the sequence of clear realisations that opens the door. 216 00:25:37,890 --> 00:25:46,920 Her supreme vehicle, the cinematographer remains within the picture and Steriliser takes hundred 16. 217 00:25:46,920 --> 00:25:54,690 Folio similarly covers the 18 aid categories and 70 topics, and it provides additionally a word commentary and be somewhere along the route. 218 00:25:54,690 --> 00:25:57,900 Texas release contemplation and meditation instruction. 219 00:25:58,380 --> 00:26:08,490 Noteworthy is that all these instructions again reverberate the paradigm into imperative, and David and David have a rather impersonal register. 220 00:26:10,070 --> 00:26:18,290 And then finally, I have been also working more for comparative purposes to get up Jay's explanation ornament of the essence, the national bargain. 221 00:26:18,680 --> 00:26:25,130 And this is perhaps the most attractive commentary used in a Tibetan tradition and in the monastics curricula. 222 00:26:25,160 --> 00:26:27,500 Huge text or very extensive text, 223 00:26:27,500 --> 00:26:36,200 three and 446 folios offering both commentary and maybe some unknown crude text as but as a commentary on how a bad dress driven cell. 224 00:26:37,300 --> 00:26:44,590 And despite this text in particular, lays a stronger focus on doctrinal disputes rather than on meditation oriented instructions. 225 00:26:45,370 --> 00:26:53,830 As I said in traditional scholarship, this is to go to text when you study the abyss, this amount and cover our commentary. 226 00:26:53,890 --> 00:27:01,299 So I thought one of the main interests in terms of my research is to not solely use the text application from its content, 227 00:27:01,300 --> 00:27:04,990 but rather to understand and analyse how did someone uncover, 228 00:27:04,990 --> 00:27:14,470 as used by the best scholars and the great centres of learning and applied in the curriculum in which we find that embedded? 229 00:27:19,060 --> 00:27:23,709 So I did an additional classical approach and did an addition and translation of loan dilemmas. 230 00:27:23,710 --> 00:27:28,540 Text. And. Yeah. 231 00:27:28,550 --> 00:27:38,230 As I mentioned earlier, all of the texts and have something dry and eclectic and to a certain extent sterile in the global centres of learning. 232 00:27:38,240 --> 00:27:43,850 The main matter to enliven these texts is to the evocative word commentary, 233 00:27:43,850 --> 00:27:50,239 the tickler only for those that have gotten this kind of commentary and debated 234 00:27:50,240 --> 00:27:53,960 those texts in the dialectical debate format during a daily debate session, 235 00:27:54,320 --> 00:28:01,520 this dry text and the technical vocabulary would become juicy and reverberate with meaning. 236 00:28:02,670 --> 00:28:05,820 When the Jewish is confirmed is our commentaries on maybe some online cover. 237 00:28:05,970 --> 00:28:09,000 It is like they roll out a map of the Buddhist worldview. 238 00:28:09,300 --> 00:28:17,129 They then indicate connections to other texts, to logic that can be brought into dialectical debates and disconnection and reconnection, 239 00:28:17,130 --> 00:28:21,300 then exert a transformative force on the mind of the monks and the audience. 240 00:28:22,460 --> 00:28:29,780 To retrace this process. From my own research, I have received word commentary on the long dilemma text from the lament of the 241 00:28:29,780 --> 00:28:34,410 Goodman Hunter College sandwich alarm dishing on Tangier taking daily class. 242 00:28:34,970 --> 00:28:38,960 The classic of pity in the stylish column would receive classes. 243 00:28:39,590 --> 00:28:48,069 However, you got always rather unhappy when I would start asking Pokey questions about context of texts or something too scholarly, 244 00:28:48,070 --> 00:28:52,520 he would put me back in my place and say, If you want to be a monk, if you want to play a man, play among. 245 00:28:52,940 --> 00:28:57,260 And no set of questions, please. Yeah, there was not much wriggle room there. 246 00:28:59,360 --> 00:29:01,849 So come to the second part. 247 00:29:01,850 --> 00:29:11,270 If you want to look at the practice of practice, you have a young monks breeding a ritual practice in government college and. 248 00:29:13,580 --> 00:29:16,910 Yeah. You want to first perhaps look at the qualitative research. 249 00:29:19,080 --> 00:29:24,569 Field research and the field research I conducted to find the big study communities 250 00:29:24,570 --> 00:29:28,740 of the Columbia tradition and in particularly my last few trip in winter, 251 00:29:28,740 --> 00:29:37,080 further 22. And that was a trip where I wanted to understand if and how the textual studies actually become and uncover, 252 00:29:37,080 --> 00:29:45,090 which I implemented through hermeneutical practices of commentary and debate of prerequisites for practice and meditation. 253 00:29:46,400 --> 00:29:51,650 Having already been familiar with the field, I opted for a triple track of qualitative inquiry. 254 00:29:53,170 --> 00:30:00,590 I work at questionnaires. I know it's very unpopular and a bit of logic a fields but still went for it. 255 00:30:00,610 --> 00:30:10,980 I had a digital and an analogue questionnaire and these questionnaires consisted of eight simple questions from which me and multiple choice format. 256 00:30:11,410 --> 00:30:18,940 And this question is we had just an idea to query a general meaning and then individual contextualisation. 257 00:30:18,940 --> 00:30:28,400 I have to be someone on cover for to sing about. I was I was expecting I wouldn't get anything back, but I got back 35. 258 00:30:28,520 --> 00:30:36,409 Filled out questionnaires at Sir Roger and 78 questionnaires at DePaul Nursing and among Koeman Monastery, 259 00:30:36,410 --> 00:30:44,380 as well as questionnaires from a couple of nannies. I also mainly work for interviews. 260 00:30:44,710 --> 00:30:47,650 Those are in-depth, semi-structured conversation, 261 00:30:48,010 --> 00:30:54,670 usually about 60 to 90 minutes and hold entirely in Tibetan if they would like to do the English report mix. 262 00:30:54,680 --> 00:31:01,990 But I didn't work with an interpreter and I interviewed 25 dishes in leading positions. 263 00:31:02,920 --> 00:31:05,950 Key position of education and administration efforts. 264 00:31:05,950 --> 00:31:10,720 Reincarnated lamas and dishes that had been a long term retreats. 265 00:31:11,380 --> 00:31:17,920 I also interviewed 18 students in Turkish studies ranging from the semantic class to the final lamp class. 266 00:31:18,610 --> 00:31:25,780 And I spoke to ten Tibetan and Westerners teaching Tibetan Buddhist philosophy in a Western context. 267 00:31:26,820 --> 00:31:34,709 I would always introduce interviews with a small abstract kind of introduction and then try to stick, 268 00:31:34,710 --> 00:31:41,910 if possible, with my question sheet that I memorised. And that way, a subsequent comparison analysis would be easier and more precise. 269 00:31:42,780 --> 00:31:49,860 From the outset of the most recent field research, it became evident, though, that speaking Tibetan was not equal to being understood in Tibetan. 270 00:31:50,880 --> 00:31:57,480 In particular, though, when it came to less tangential questions, were the language employed in the debate format could not be used. 271 00:31:58,920 --> 00:32:04,110 And then on paper that a lay woman would ask noisy questions about philosophical topics, 272 00:32:04,410 --> 00:32:08,190 something generally reserved for monastic virtuosi and Tibetan. 273 00:32:08,190 --> 00:32:14,460 And then connecting this to something practical was apparently rather intimidating for some monks. 274 00:32:16,140 --> 00:32:19,470 Um. Yeah. 275 00:32:19,500 --> 00:32:22,409 So the first part of my question I, of my question, 276 00:32:22,410 --> 00:32:27,959 I do it in the interview would inquire about maybe some online course placement in the curriculum methods, 277 00:32:27,960 --> 00:32:31,650 employed techs and commentaries that would be read on the site, etc. 278 00:32:32,010 --> 00:32:42,240 And this part of the interview, in fact, this was rather irrelevant or less relevant for my research, but and I nearly always get the same replies. 279 00:32:42,540 --> 00:32:46,719 But it was a vital step to gain the trust of mental academic interlocutors. 280 00:32:46,720 --> 00:32:53,400 So I would come in and room sometimes they would be clutching their their chairs, you know, in sheer distress. 281 00:32:53,400 --> 00:32:58,410 I would ask embarrassing questions. And then when I would come with my classical question, what is the some unknown cover? 282 00:32:58,470 --> 00:33:01,620 How do you study it? Why is debates important? 283 00:33:01,630 --> 00:33:07,410 There were kind of relax and reason, and then after ten, 15 minutes, it would get bearable for both of us. 284 00:33:09,330 --> 00:33:15,210 And for me, as honest as were quite embarrassing because you had this kind of famous issue that everybody respected and he thought, 285 00:33:15,510 --> 00:33:19,979 I don't know what it does sometimes, but you could clearly see that they were very uncomfortable. 286 00:33:19,980 --> 00:33:26,850 And yeah, only about ten or 15 minutes later when they were impressed by the Tibetan or by the way, 287 00:33:26,850 --> 00:33:31,589 how, you know, they got over their defeat, I think. Scott and more comfortable. 288 00:33:31,590 --> 00:33:33,360 And then in the second part of the interview, 289 00:33:33,360 --> 00:33:40,980 I could inquire actually on how the interviewee would bridge listening and contemplating which to practice. 290 00:33:42,360 --> 00:33:46,980 In any case, in the first interview is that those are always pilot project. 291 00:33:47,370 --> 00:33:54,990 I had to see how, you know, the monks would understand my questions and if the question were logical and straightforward. 292 00:33:56,670 --> 00:34:01,110 Yeah. And I saw oftentimes that there was really no guarantee that would understand the question. 293 00:34:01,110 --> 00:34:05,820 Well, correct. But yeah, something that's not appreciate by my interlocutors. 294 00:34:07,630 --> 00:34:13,120 One of those practical challenges I would like to share with you here was, for example, the translation of the word practice. 295 00:34:14,260 --> 00:34:20,290 You know, maybe we would in Yemen, we would say probably would say seminar, Georgia, Lackland, Cuba. 296 00:34:22,960 --> 00:34:29,560 Yeah. And it's also interesting how this word practice is very different, accommodated by the different schools in Tibetan Buddhism. 297 00:34:30,260 --> 00:34:35,710 Um, I, we, referring to practice are referring to contemplative practice. 298 00:34:36,100 --> 00:34:44,950 I was referring to, you know, getting our hands on something on, on brutalisation, on habits, on karmic imprints. 299 00:34:45,280 --> 00:34:47,140 So this is, there's a vast range. 300 00:34:47,260 --> 00:34:53,499 And that made it really difficult because for example, the word in Yemen is heavily concentrated in the Tibetan language, 301 00:34:53,500 --> 00:35:00,750 but something which is very advanced, more meditative and hermit, nearly and same or very similar. 302 00:35:00,780 --> 00:35:08,200 You had the same problem with Gone with meditating that we have of traditions of meditating in the Tibetan tradition. 303 00:35:08,200 --> 00:35:16,689 However, when Tibetan monks, he had gone this day to think of Western contemplative students and not MBAs 304 00:35:16,690 --> 00:35:22,210 and mindfulness course courses and don't really know how to relate to that. 305 00:35:23,160 --> 00:35:29,590 So yeah, right from the start I observed how using Tibetan Yunlin let my interlocutors more or less instantly 306 00:35:29,590 --> 00:35:34,960 to disassociate from themselves as an individual and to switch into some kind of preaching mode, 307 00:35:35,500 --> 00:35:42,490 prescriptive style, remembering in a me of traditional paradigms rather than of their own personal experiences. 308 00:35:43,090 --> 00:35:51,399 Or they would simply make clear that meditation and their mindfulness style as we know it in the West is really not that cup of tea. 309 00:35:51,400 --> 00:35:55,870 And they don't engage into that. Oftentimes they would also make reference. 310 00:35:56,050 --> 00:36:02,620 Yeah, as I said, to Western styles of meditation, um, contemplative practices, 311 00:36:02,620 --> 00:36:08,980 mindfulness and yeah, like to dissociated themselves from, from all of that. 312 00:36:09,790 --> 00:36:10,689 And in light of this, 313 00:36:10,690 --> 00:36:18,910 the task at hand was to find formulations which would not motivate interviewee to simply deduce from the text and from the textual, 314 00:36:20,140 --> 00:36:29,650 but to find a way to explore together his very experiences and to understand how he dealt with the altering interpretations of practices, 315 00:36:30,070 --> 00:36:34,510 institutional contexts and social frameworks in these times of great change. 316 00:36:36,920 --> 00:36:42,889 And then I wrote. Yeah, I would field notes. 317 00:36:42,890 --> 00:36:46,430 These are notes at one writes while doing research. 318 00:36:46,430 --> 00:36:50,960 Objective notes. One tried to be as objective as possible, as descriptive, if possible. 319 00:36:51,320 --> 00:36:53,930 And I just had a taking some pictures. 320 00:36:54,470 --> 00:37:01,700 I always feel rather silly when I do them, but then when I'm home, I can really zoom in again into a space and through an experience. 321 00:37:01,700 --> 00:37:13,130 Into a place where I have been. And setting up those interviews was always a big challenge. 322 00:37:13,620 --> 00:37:19,140 Again, as a lay Western woman interested in philosophy, most dishes were a priority rather suspicious. 323 00:37:19,590 --> 00:37:22,560 And then at another try to say, Oh, I'm a researcher. 324 00:37:22,890 --> 00:37:31,590 And it didn't help at all, because these days as a researcher, one is supposed to be equipped with microscopes and brain scan equipment. 325 00:37:31,620 --> 00:37:36,020 So I was oftentimes asked where my equipment was, which I unfortunately didn't have. 326 00:37:36,360 --> 00:37:41,640 It was even converted to camera microscope next time to have some kind of alibi for being a researcher. 327 00:37:42,120 --> 00:37:49,079 And it's also interesting that oftentimes the research that comes into these monasteries have very minimal knowledge of the Tibetan language, 328 00:37:49,080 --> 00:37:54,000 culture and religion. So for them that somebody comes and already knows, it's. 329 00:37:54,000 --> 00:37:56,070 Yeah, it's weird. And. 330 00:37:57,940 --> 00:38:04,930 It is therefore, the best way to go to get these interviews from you was to go to an intermediary with substantial power leverage. 331 00:38:05,440 --> 00:38:12,010 So in my case, that would be getting alongside your dilemma under from government and from a disciplinarian after a street. 332 00:38:12,250 --> 00:38:15,910 And he had so much power that every interview that he set up worked. 333 00:38:16,420 --> 00:38:20,560 So you would do a phone call and people would just say, yes, if I would have done a phone call. 334 00:38:20,870 --> 00:38:22,840 And I guess nobody would have picked up. 335 00:38:23,170 --> 00:38:31,690 And it was interesting because if I had also other people who helped me like a Shailaja and little Typekit, a younger director for Modern Studies, 336 00:38:32,080 --> 00:38:37,270 I would say about your monastery or two philosophy teachers I interviewed, or even colleagues and friends, 337 00:38:37,270 --> 00:38:44,520 and would a lot of these colleagues and friends, the acceptance rates tended to be rather low and there wasn't. 338 00:38:44,590 --> 00:38:50,620 But there was always a fair share of scholars beside with additional thank you that declined and didn't feel comfortable. 339 00:38:52,300 --> 00:38:56,590 Okay. We can skip that preliminary findings. 340 00:38:58,490 --> 00:39:03,770 I just want to make clear by providing preliminary that my data is still in the evaluation. 341 00:39:03,770 --> 00:39:10,309 I'm quite at the beginning with all of that, and my conclusions are in fact preliminary, but I find it exciting. 342 00:39:10,310 --> 00:39:16,460 So I'm proud. I share what I have with you. And but I want to warn that this might all change in a couple of months. 343 00:39:21,290 --> 00:39:26,689 So the question I would like to start with is the question to what and why. 344 00:39:26,690 --> 00:39:32,720 It is essential to the studies to study tourism and encourage currently being visited. 345 00:39:33,230 --> 00:39:37,610 The question asked in particular, would we got to be some in Ankara are the studies. 346 00:39:37,970 --> 00:39:44,910 You know, if these studies are relevant and how do what to what actually relevant. 347 00:39:45,200 --> 00:39:54,019 So other relevant to get a degree and other relevant in preparation to become a good practitioner at a relevant to get a degree 348 00:39:54,020 --> 00:40:03,020 that India at an Indian university other relevant to the contemporary application either relevant to remain a true monastery. 349 00:40:03,320 --> 00:40:08,330 This question somehow read everywhere and yet at the same time not too pressing. 350 00:40:09,170 --> 00:40:14,990 And it was interesting that I could see that being culturally endowed with faith in the Buddhist path, 351 00:40:15,410 --> 00:40:22,310 the monastic scholar traditionally had less a need to control this process of relevancy of the studies, 352 00:40:23,330 --> 00:40:29,720 to have a strong belief in to a long term, in to not into the power of a long term process of karmic imprints. 353 00:40:31,070 --> 00:40:35,300 What was so interesting was to see that the younger generation had other point of views, 354 00:40:35,690 --> 00:40:42,650 and for them it was rather challenging to invest eight years of their life or 25 years if one sees the whole A curriculum, 355 00:40:43,070 --> 00:40:47,990 and to only have a return of all of that in the next life or in three conditions. 356 00:40:50,700 --> 00:40:54,130 What is also very interesting is the adapted teaching styles. 357 00:40:54,150 --> 00:41:02,940 So if one speaks to older teachers or students of older teachers, I had a conversation with Caitlin which she started said, Ah, I'm so a gymnast. 358 00:41:02,940 --> 00:41:07,499 We are students, of course, jump I our children. They were saying it in the past. 359 00:41:07,500 --> 00:41:13,049 The teaching style was completely different. One had classes every day and those classes had two parts. 360 00:41:13,050 --> 00:41:17,459 The first passports, philosophical, intellectual input. Philosophical input. 361 00:41:17,460 --> 00:41:25,180 And the second part would be. A connection to something practical, a practical aspect of practice. 362 00:41:25,180 --> 00:41:30,080 And there would be the teachings and then the movement or the treatment aspect of the path and principles, 363 00:41:30,490 --> 00:41:32,889 the paths or the foundation of all good qualities. 364 00:41:32,890 --> 00:41:39,280 So there would do this bridge of theory of practice and practice of practice, but in one class classes would belong to padded. 365 00:41:39,280 --> 00:41:43,060 And this is something we don't have at all anymore. 366 00:41:45,850 --> 00:41:50,860 Also the language would be different and the philosophy that philosophical teachings in 367 00:41:50,860 --> 00:41:57,790 this two parted classes would be much more like a teaching rather than a philosophy class. 368 00:41:59,610 --> 00:42:06,960 Okay. Yeah. And we got the contemplative meditation and meditation. 369 00:42:07,500 --> 00:42:12,240 It was so much in decline in the monasteries after they came out of Tibet. 370 00:42:12,570 --> 00:42:18,210 That meditation as a practice itself was recently reintroduced into me by the Abbot. 371 00:42:18,600 --> 00:42:22,860 No, on Jordan several years back, and Becket started serving the current abbot. 372 00:42:22,860 --> 00:42:26,999 And very recently. Same for Sarah, dishing out what I'm saying. 373 00:42:27,000 --> 00:42:31,470 Introduced a couple of minutes of Sarah meditation just after the mantra recitation 374 00:42:31,770 --> 00:42:36,300 during the recital of the Heart Sutra in the context of the trip prayers in the evening. 375 00:42:37,410 --> 00:42:43,620 It's also interesting to see that all of these abbots had introduced contemplative practice, even if a couple of minutes into the monks, 376 00:42:43,620 --> 00:42:54,690 they had been longtime in the West or had a strong exchange with Western cultures and had a sense or a need for meditation in a more modern sense. 377 00:42:55,260 --> 00:43:02,130 And interesting to see that this is somehow a retrospective adaptation inspired by the West and 378 00:43:02,160 --> 00:43:08,160 perhaps more on that than an intrinsic wish of the monks themselves to practice oral and meditation. 379 00:43:08,640 --> 00:43:14,549 And yes, one could say that the focus today is really on studying debate and exam. 380 00:43:14,550 --> 00:43:18,720 Relevancy, for example, is something that is becoming more and more strong. 381 00:43:19,150 --> 00:43:26,670 Exam and degree relevancy. For example, exams results are now shared online on Excel charts. 382 00:43:26,670 --> 00:43:29,460 And, you know, just kind of where am I? What? 383 00:43:29,790 --> 00:43:38,700 And yeah I married my ma with my grades are really forming the identity of the monks in a quite strong form. 384 00:43:38,850 --> 00:43:43,860 It's it seems that this examined degree oriented and has really changed in the last couple of years. 385 00:43:45,360 --> 00:43:49,960 Without further ado. Yes. 386 00:43:50,420 --> 00:43:54,460 To come to some conclusions. Again, preliminary conclusions. 387 00:43:55,690 --> 00:44:03,460 My preliminary findings show that sweeping statements that we all like, such as the loop amongst listen and contemplate, 388 00:44:03,490 --> 00:44:14,490 but that do not meditate or the study after be someone encourages purely scholastic or to strictly or d to acquire solely interpret, 389 00:44:14,530 --> 00:44:23,320 you know to acquire to acquire a solely encyclopaedic function is the main aim of to be someone uncover or ever. 390 00:44:23,770 --> 00:44:27,730 On the other hand, everything in the evidence from my card is out of practice, 391 00:44:27,760 --> 00:44:35,820 are in fact through generalised statements and come from the use of an analytical lens which does not allow a 392 00:44:35,830 --> 00:44:42,550 differentiated analysis of scriptural and lived realities in which the studies of this text are embedded within, 393 00:44:43,600 --> 00:44:51,280 in particularly the communities in Indian exile, which are increasingly dealing with the friends and the toll modern media, 394 00:44:51,280 --> 00:44:56,900 social media, secular education and modern lifestyle takes on the life and. 395 00:44:57,950 --> 00:45:01,820 Yeah. I designed for a different outlook. 396 00:45:04,500 --> 00:45:09,600 So esoteric curricula and esoteric institutions or traditions. 397 00:45:09,600 --> 00:45:14,429 And this was one one of my findings at the very end of the finding. 398 00:45:14,430 --> 00:45:19,880 But yeah, an important point that that really came out of my research that if you look 399 00:45:19,950 --> 00:45:24,270 at tradition of Tibetan Buddhism as represented in the great monastic seeds, 400 00:45:24,660 --> 00:45:33,600 it's mainly a tantric and a mainly tantric traditions in terms of the institutional infrastructure and the final practice aims. 401 00:45:34,260 --> 00:45:38,460 And but if you speak to amongst themselves, they represent themselves as predominant. 402 00:45:38,820 --> 00:45:44,700 You know, they represent themselves and institution as predominantly strict institution, 403 00:45:45,420 --> 00:45:53,280 even if one can clearly see that on a personal level, they identify their identity, brings together sutra studies and tantric practice. 404 00:45:53,550 --> 00:45:58,740 So yeah, this is something that I want to further look at, but I found very interesting. 405 00:45:59,250 --> 00:46:06,420 The second point was no priority to former practices, theoretical focussed practice in theory, in the theory of practice. 406 00:46:06,840 --> 00:46:09,900 So there'd be some uncover the dead. 407 00:46:10,170 --> 00:46:17,340 And yeah, it's mainly seen as a as a text to study an accumulation of merit top debate 408 00:46:17,490 --> 00:46:22,770 ritual and that comes and it's yeah it's seen as part of a two article training. 409 00:46:24,510 --> 00:46:33,850 And. Even if no contemplative practices that monks practice directly deriving from the segment encourage itself. 410 00:46:33,850 --> 00:46:37,600 There's great value attributed to the study of this text. 411 00:46:38,020 --> 00:46:44,620 From an institutional perspective, the study of two canonical sources has much to do with the sense of preserving, 412 00:46:45,160 --> 00:46:53,620 preserving of intellectual heritage, upholding a distinct heritage and canonical traditions quite unique to Tibetan culture. 413 00:46:54,190 --> 00:46:57,640 On a more personal level, it lays a blueprint. 414 00:46:57,820 --> 00:47:04,959 It's like a folder the other that adapt text and turn it in so the monks at establishment Ankara and then inserts 415 00:47:04,960 --> 00:47:10,540 into it a B some unknown cover folder the media mecca that supplements the view the benighted supplements, 416 00:47:10,540 --> 00:47:14,529 the ethical training hippie dharma that sets the basis of analysis. 417 00:47:14,530 --> 00:47:20,140 And then finally Promina Vatika that provides the logic to reflect the meanings. 418 00:47:20,590 --> 00:47:25,150 And yeah, so every time I don't care I seen as a fold that it. 419 00:47:26,990 --> 00:47:37,040 Really excellently prepared for practice. And then the main aim familiarisation with the preliminaries, as you know, for tantra, 420 00:47:37,040 --> 00:47:43,720 and here the ackermans for hearing and kind of getting into such a tradition provide the necessary preparation for tantra. 421 00:47:43,730 --> 00:47:47,690 So this is one of the main aims at the scene in these long studies. 422 00:47:47,960 --> 00:47:54,580 In other words, to be some unknown, Kara prepares and strengthens the three prerequisites for tantra, which are, 423 00:47:54,590 --> 00:48:02,870 as we all know, renunciation from samsara, this existence, this life than Buddha, Gita and emptiness. 424 00:48:02,870 --> 00:48:08,130 And. Those topics are extensively taught in the first chapter. 425 00:48:09,500 --> 00:48:10,730 And to conclude. 426 00:48:13,870 --> 00:48:22,960 To come back one second to our horse where we said, you know, we shouldn't show a horse around one racetrack and then race somewhere later. 427 00:48:23,200 --> 00:48:28,599 One has to wonder if it's perhaps the case that the acumen of listening and 428 00:48:28,600 --> 00:48:35,590 contemplating are separated in the Sutra Vehicle Rasta and acumen of meditating. 429 00:48:36,520 --> 00:48:43,570 You know, what we understand as contemplative practices is allocate in the Tundra series and it is no contradiction for Tibetan mind. 430 00:48:46,900 --> 00:48:50,709 Text it address contemplative practices, meditations and training. 431 00:48:50,710 --> 00:48:55,900 It's in concentration. Amanda Smith From the Tantric Vehicles, the text about practices, 432 00:48:55,900 --> 00:49:01,060 meditations and training and concentration that are sourced from the shooter vehicles 433 00:49:01,330 --> 00:49:06,639 have a mandatory article or preservation application if they're not applied themselves, 434 00:49:06,640 --> 00:49:11,110 but they are studied to preserve a heritage, a canonical tradition. 435 00:49:12,250 --> 00:49:18,100 And for example, we have the study of after concentration and font absorption for a whole year and maybe some unknown cover, 436 00:49:18,430 --> 00:49:25,060 but nobody ever would practice that. And it's made quite clear and it's in the in the classes after classes. 437 00:49:25,450 --> 00:49:33,190 And this also explains why the text that I was looking at by a long dilemma and get up, gee, I'm not really interested. 438 00:49:33,310 --> 00:49:38,709 Interesting to the mouse they're not seen as a bridge between the training of 439 00:49:38,710 --> 00:49:44,890 listening and contemplating and industrial vehicle and meditation and tantra. 440 00:49:44,890 --> 00:49:53,440 Vicar And it's yeah, but we have to remember that it's interesting as well that this bridge is also not done in class anymore, 441 00:49:53,440 --> 00:50:02,800 something that happened in the past. So that got lost at a certain extend and one has to wonder how this bridge is to be rebuilt. 442 00:50:04,030 --> 00:50:13,239 The monastic communities are trying takes into their re organised now regular teachings and the layman would their and daily tutors. 443 00:50:13,240 --> 00:50:20,710 But yeah this is remains a question so if the texts that are supposed to give this bridge are not used, it's not done in class. 444 00:50:21,010 --> 00:50:30,580 Where is it done? So to repeat the conclusions and let you go, the episode might uncover has indeed a theoretical focus it. 445 00:50:32,910 --> 00:50:37,980 It is really, really important for the preservation of a canonical and scholastic tradition, 446 00:50:38,100 --> 00:50:44,460 for the preparation of tantric practices, and for meditation and practice and tantra. 447 00:50:44,910 --> 00:50:52,230 And this is also the main reason why should practice text are not so much considered. 448 00:50:52,770 --> 00:51:00,540 And yeah, I wonder, looking back at our horrors, if the acumen of hearing and contemplating a man need to be situated in its super vigour 449 00:51:00,990 --> 00:51:07,560 and preparations to then a training of concentration and meditation directly in tantra, 450 00:51:08,430 --> 00:51:19,890 and that being then the result of all that and the connection of those two is done with the lamb or shorter text that we advocated before. 451 00:51:20,520 --> 00:51:28,649 And yet not a point we made in conclusion was that the great look percenters of learning and predominantly represent a citric 452 00:51:28,650 --> 00:51:38,200 institution and on an individual level be their identify as bringing together citric and tantric elements in any case. 453 00:51:38,220 --> 00:51:43,709 I want to thank you for your attention. I hope there are not too many mistakes. 454 00:51:43,710 --> 00:51:52,890 And yeah, my reading was not too bumpy and I look forward to your feedback and any thoughts or inputs you might have. 455 00:51:53,380 --> 00:51:57,120 Yeah. Don't hesitate to speak to me out. Read me. I'm looking forward to that.