1 00:00:15,850 --> 00:00:24,310 Right. So welcome, everyone, to the final talk of this academic year and the fifth series of the Treasure Seminar. 2 00:00:24,670 --> 00:00:29,350 However, we will be back in October after the summer break with the sixth series. 3 00:00:29,770 --> 00:00:34,239 We're particularly looking forward to our return because we already have a full 4 00:00:34,240 --> 00:00:39,370 and really excellent Line-Up of speakers scheduled for the next academic year. 5 00:00:40,210 --> 00:00:49,030 Our speaker today is our very own Rob Maya of Wolfson College and the Faculty of Asian and Middle Eastern Studies, who is one of the. 6 00:00:49,390 --> 00:00:53,469 Well, he's actually the principal convenor of the treasure, um, 7 00:00:53,470 --> 00:01:00,880 Seminole Woolf's initial research focus on early learning on tantrums and proton dump on tanks. 8 00:01:01,390 --> 00:01:06,280 Many of his publications were done jointly with myself, Kathy Cantwell. 9 00:01:06,820 --> 00:01:13,090 More recently, his research focus has been on the treasure traditions of Tibet and on a broad 10 00:01:13,090 --> 00:01:20,140 range of related contextual topics within Tibet and other cultures as well. 11 00:01:20,680 --> 00:01:24,640 So over to you, Rob. Thanks, Kathy. 12 00:01:25,640 --> 00:01:30,110 Before we move on to my main topic today, I want to correct a misapprehension. 13 00:01:31,230 --> 00:01:36,660 In recent years, I've been discussing some of the interrelated Tibetan and Indian ideas about hidden treasures. 14 00:01:37,740 --> 00:01:42,870 And subsequently a couple of scholars have written to me in the apparent belief that I see the Nemo Terminal Edition 15 00:01:43,110 --> 00:01:49,800 as deriving from an earlier material background entirely reducible to previous previous cults of mundane treasures. 16 00:01:51,690 --> 00:01:58,800 Nothing could be further from the truth. In my 2019 article rejecting mono causal theories of the origins of trauma, 17 00:01:59,370 --> 00:02:04,710 I listed a dozen unexplored research trajectories, only some of which explored terrorism material. 18 00:02:05,550 --> 00:02:11,370 Rather, I've envisaged the Nemo Tenma tradition as the grafting of largely Indian Buddhist theories of 19 00:02:11,370 --> 00:02:17,640 immaterial scriptural transmissions onto the predominantly mundane Tibetan terrestrial deity cosmology. 20 00:02:18,510 --> 00:02:24,150 I'm simultaneously way of Indian literary accounts describing a broadly parallel structure within Indian Buddhism, 21 00:02:24,720 --> 00:02:28,650 although we can't yet read beyond those texts into what's actually happened in India. 22 00:02:30,690 --> 00:02:37,830 No, nor do I see the synthesis as a late development arising out of an original Nemo chamber tradition that had been solely material. 23 00:02:38,250 --> 00:02:44,310 From it. We are still in process of assessing 42 pages included within Young Girls Dig Deeper, 24 00:02:44,820 --> 00:02:49,500 which describes an unbroken transmission of terror into primarily immaterial spiritual 25 00:02:49,500 --> 00:02:54,330 terms and a substantial passage with similar purport contained within Groucho, 26 00:02:54,370 --> 00:02:57,239 one family owned dog. What is, in any case, 27 00:02:57,240 --> 00:03:06,510 already clear is that these early authors fostered a Tibetan ized culture of the numerous peril dinner chapters found especially in Mahayana secrets, 28 00:03:06,960 --> 00:03:10,710 which, inter alia, describe a non-material mind to mind transmission. 29 00:03:11,850 --> 00:03:19,740 Indiana is part of the process described by Mahayana sutra scholars as the standard claim of Mahayana sequence regarding their transmission, 30 00:03:20,400 --> 00:03:24,420 and hence occurs in a very large number of citrus and also countries. 31 00:03:25,380 --> 00:03:31,680 Since Paul Harrison informs me that, despite its obvious ubiquity, no academic study has yet been made of per Indiana. 32 00:03:32,070 --> 00:03:33,600 I've had to begin one on my own. 33 00:03:35,340 --> 00:03:42,590 So far, I've downloaded 17 separate chapters or sections on parenting from 17 separate Indian Buddhist sutras and temples, 34 00:03:43,110 --> 00:03:51,600 which I hope will prove to be a representative sample. My impression so far is that the Tibetan authors who did closely study this topic, 35 00:03:51,960 --> 00:03:58,380 including Gouri Chohan and daughter of Campi Nyima, probably had a pretty clear grasp of what the Indian texts were saying. 36 00:03:59,190 --> 00:04:04,620 The Tibetan for per Indian is tapa, which talk it renders as mind mandate transmission. 37 00:04:06,940 --> 00:04:12,390 But that is for future presentations. Today, I want to question a more basic misapprehension, 38 00:04:12,930 --> 00:04:20,580 namely the widespread academic oversimplification of the Tibetan category of terror as something essentially or exclusively spiritual. 39 00:04:21,450 --> 00:04:26,849 On the contrary, I will argue that the category of terror or unity can more fruitfully be seen as a 40 00:04:26,850 --> 00:04:31,799 pre-existing cultural category pertaining to mundane terrestrial deity cosmologies, 41 00:04:31,800 --> 00:04:36,630 both Tibetan and Indian, that subsequently gets used as a vehicle for Buddhist scriptural transmission. 42 00:04:38,250 --> 00:04:40,140 In response to a specific request. 43 00:04:40,530 --> 00:04:47,970 I shall approach my topic today through the lens of the treasured protectors or keristen, the powerful and potentially dangerous territorial deities. 44 00:04:48,060 --> 00:04:53,280 You stand guard over Goddess Karma. Yet, as we heard from an arsenal over some weeks ago, 45 00:04:53,610 --> 00:05:02,280 these very same fears territorial deities simultaneously stand guard over a much greater number of mundane riches hidden in the Tibetan landscape. 46 00:05:04,770 --> 00:05:08,070 Groucho on Glick from 1212 to 1217. 47 00:05:08,250 --> 00:05:16,440 Groucho on Steroids, or Great History of Treasure seems to have been the first and most influential effort describing and characterising terror. 48 00:05:17,370 --> 00:05:24,930 It has recently been included in the in the empecher or supporting literature of the in Toronto, or the Precious Collection of Treasured Texts, 49 00:05:25,320 --> 00:05:32,190 the definitive collection of Turner literature compiled in the 19th century, which underlines the canonical status of this work. 50 00:05:34,310 --> 00:05:38,780 It is noteworthy that throughout his more than 700 pages showing, 51 00:05:38,780 --> 00:05:43,940 as far as we can see, never uses the long form kama, the only uses a short form term. 52 00:05:45,070 --> 00:05:48,130 It's beyond today's scope to enlarge upon why this is significant. 53 00:05:48,370 --> 00:05:51,580 But in a nutshell, if not purely a matter of language and dialect, 54 00:05:52,000 --> 00:05:56,950 it might also reflect someone's consistent refusal to recognise any absolute boundaries 55 00:05:57,340 --> 00:06:02,640 between a mundane category of ten and the religious category of a national opus. 56 00:06:02,650 --> 00:06:10,270 Recent ethnography report such a difference of usage between a religious long form and a mundane short form in the contemporary vernacular, 57 00:06:10,840 --> 00:06:15,070 but one writing in 13th century logic recognised no such distinction. 58 00:06:17,820 --> 00:06:22,050 And indeed, Groucho Barnes conception of terror has greatly baffled Western scholars. 59 00:06:22,740 --> 00:06:26,610 Many of us have barely acknowledged the chair had any mundane aspect at all. 60 00:06:27,240 --> 00:06:32,100 We have become accustomed to envisaging terma as the purported transcripts of Padma. 61 00:06:32,100 --> 00:06:38,460 Some of us, or some of the Great Master's teachings, prudently concealed in past centuries for recovery in later times, 62 00:06:39,030 --> 00:06:42,510 most often by reincarnations of Padma, some of his closest disciples. 63 00:06:43,990 --> 00:06:48,760 Along with such sacred texts, we understood the tantra might also include a few religious objects. 64 00:06:53,810 --> 00:06:57,860 But children's understanding of that was completely and utterly at variance with this. 65 00:06:58,580 --> 00:07:02,660 In the opening section of his work, where he presents his overall understanding of what there is. 66 00:07:03,140 --> 00:07:06,740 He does not even mention some of a new any other great Buddhist master. 67 00:07:07,250 --> 00:07:12,320 And this despite Chauvin counting amongst the most effective partner, some of the advocates in all of Tibetan history. 68 00:07:14,320 --> 00:07:17,980 To make things worse. So I'm included amongst these classifications of treasure. 69 00:07:18,280 --> 00:07:24,670 All kinds of apparently random and often mundane things that would seem to have no connection at all with sacred text or even Buddhism, 70 00:07:25,120 --> 00:07:34,270 let alone some of a. Setting out a stall near the beginning of the great history of treasure he tells us have taken include the following. 71 00:07:36,650 --> 00:07:40,460 All the various kinds of valuable items, hidden or latent in the natural environment. 72 00:07:41,390 --> 00:07:45,800 Previously unknown lands and valleys. Previously undiscovered water sources. 73 00:07:46,130 --> 00:07:50,660 Compressible earth suitable for building lime deposits that can be used as plaster. 74 00:07:51,170 --> 00:07:55,850 Supplies of wood. Useful for building hidden caches of money or material wealth. 75 00:07:56,420 --> 00:08:04,340 All kinds of astrology and medicine. All the skills of this Carmen crossed into the gods in Indian mythology, including skilled in weaving cloth, 76 00:08:04,340 --> 00:08:09,200 in tailoring and in sewing, architectural skills, carving and relief, painting of murals, 77 00:08:09,440 --> 00:08:14,719 methods for making statues, calligraphy and scribal skills, the skills of making seats and thrones, 78 00:08:14,720 --> 00:08:20,180 the skills of making elephants, clothing and elephants, ornaments, horses, clothing and horses, ornaments, and so on. 79 00:08:20,990 --> 00:08:25,910 Then, as well as that, all manners of magic, all the various forms in which the Buddhas might appear, 80 00:08:26,330 --> 00:08:33,200 all Buddhist texts from all the nine Buddhist vehicles or planets. In other words, the entire gamut of Buddhist teachings and even human progeny. 81 00:08:37,860 --> 00:08:43,350 Clearly, Groucho's category of terror is very much wider than the hidden teachings of Padma Samovar or any other guru. 82 00:08:43,710 --> 00:08:46,950 Although such teachings are implicitly included in the penultimate item, 83 00:08:47,250 --> 00:08:54,030 all Buddhist texts from all the nine Buddhist vehicles noise guru, children's understanding, idiosyncratic and listener. 84 00:08:54,030 --> 00:09:00,690 Lobos recent ethnography among the nomads of Kolak confirms a pattern with striking similarities as the reports from Bhutan. 85 00:09:01,440 --> 00:09:08,520 Likewise, other classical authors can describe such items as iron ore, herds of yak, gold or water sources as terror. 86 00:09:09,900 --> 00:09:16,320 On the contrary, the only idiosyncrasy seems to be our commonplace idea that the category ten is essentially religious. 87 00:09:18,380 --> 00:09:19,370 To draw an analogy, 88 00:09:19,790 --> 00:09:26,540 imagine if Tibetan scholars had the notion that the term sport was coterminous with and restricted to elite professional men's football. 89 00:09:27,290 --> 00:09:31,490 The category sport would then signify Real Madrid, Manchester City or Bayern Munich. 90 00:09:31,640 --> 00:09:38,060 But no tennis, no golf, no baseball, and most certainly not the amateur recreation of ordinary people in their free time. 91 00:09:38,720 --> 00:09:44,810 In a similar way, we have restricted the word tear to just one admittedly prominent part of its full range of meanings. 92 00:09:47,060 --> 00:09:51,020 Guru Chang was an elite author who drew substantially on some gritty categories. 93 00:09:52,440 --> 00:09:59,010 His account of the term terror closely reflects, albeit silently, lexical definitions of the parallel Indian term nity, 94 00:09:59,370 --> 00:10:03,570 which to current knowledge appears invariably to have been translated by Tibetans as terror. 95 00:10:04,770 --> 00:10:08,999 Thus, stirring up dialect has tentatively suggested that the word terror might have been a 96 00:10:09,000 --> 00:10:14,220 translation or neologism of the ninth century newly coins to render the Sanskrit term lidy. 97 00:10:14,970 --> 00:10:20,980 She arrived at this hypothesis because after a thorough search, he could identify no non Buddhist usages of the word. 98 00:10:22,380 --> 00:10:30,740 In early Buddhist. In early Tibetan sources. Although not explicitly mentioning the Sanskrit words for ten children, 99 00:10:30,740 --> 00:10:35,220 does nevertheless appear to have homed in on a particular nuance of the Sanskrit terms needy. 100 00:10:35,450 --> 00:10:41,480 Needy, not only the nominally needy often signifies something like a store, a hold, or a treasury. 101 00:10:41,840 --> 00:10:49,370 Which meanings children does indeed adopt, but verbally the red can also signify to bury, to conceal, to hide, or to put away into a safe place. 102 00:10:50,800 --> 00:10:53,320 These latter nuances seem to have appealed most at showing. 103 00:10:54,040 --> 00:11:00,670 Thus, he sees tell the Sanskrit equivalent nity as anything of value that is first hidden, but later becomes apparent. 104 00:11:01,090 --> 00:11:07,210 This is just overall definition. Which is perfectly acceptable interpretation of the Sanskrit. 105 00:11:08,320 --> 00:11:12,010 It. It also coincides very closely with a parallel indigenous category, 106 00:11:12,010 --> 00:11:19,270 recently described by an interloper that I suspect was already prominent and important in Tibetan culture before the advent of Buddhism, 107 00:11:19,750 --> 00:11:23,680 and which by Turing's time at least and perhaps earlier, already had the name actor. 108 00:11:25,740 --> 00:11:31,320 Within that enveloping outer definition. Turing also appears to have drawn on a large range of more particular meanings, 109 00:11:31,710 --> 00:11:37,350 possibly culled from Indian amygdala ninja literature relating to the famous amateur kosher lexicon, 110 00:11:37,830 --> 00:11:44,820 which by then existed in Tibetan translation, or perhaps from some other similar but as yet unidentified source. 111 00:11:47,890 --> 00:11:55,210 The Americas is an important source for a ubiquitous classification of nine cities still prevalent across India until the present day. 112 00:11:56,470 --> 00:12:01,630 These nine cities can be variously interpreted to suit the requirements of specific audiences and communities, 113 00:12:02,200 --> 00:12:05,230 so that a great number of variant explanations can be found. 114 00:12:05,830 --> 00:12:12,639 But however they might be described, and it is widely understood as being the property of or in the gift of territorial deities, 115 00:12:12,640 --> 00:12:15,340 and especially of the king of the axis, Kibera. 116 00:12:18,970 --> 00:12:24,280 To give a concrete example of the kind of popular Indian thinking about needs that children might have been exposed to, 117 00:12:24,760 --> 00:12:28,360 the Jain author Hemmer Chandra, who lived in the century before Tübingen, 118 00:12:28,810 --> 00:12:36,520 interpreted the nine fold Imre crucial list for his Jain and apparently commerce oriented audience as follows one. 119 00:12:36,520 --> 00:12:39,940 Camps, cities, villages, mines, towns approached by land or sea, 120 00:12:39,940 --> 00:12:46,000 and isolated towns to all bulk, weight and height, all numbers and grains and seeds three. 121 00:12:46,330 --> 00:12:50,469 The whole business of ornaments for both humans and animals for the checkerboard towns. 122 00:12:50,470 --> 00:12:54,490 Jewels five. All clothing. Six. Knowledge of past, present and future. 123 00:12:54,610 --> 00:13:01,750 Also skills such as agriculture and the arts. Seven coral, silver, gold, pearls, iron, etc. and then mines. 124 00:13:02,020 --> 00:13:05,709 Eggs, soldiers, weapons, armour, the science of sciences, 125 00:13:05,710 --> 00:13:11,740 of fighting and administration of justice and poetry, concerts, dramatic arts and musical instruments. 126 00:13:13,220 --> 00:13:17,240 Other influential Indian interpretations of the 90s, such as those of Guru Nanak. 127 00:13:18,270 --> 00:13:22,530 More closely resemble chipmunks, but more equally balancing religious and mundane categories. 128 00:13:23,860 --> 00:13:29,590 But although such an influential author, Shabangu did not seem to have wanted to restrict his readership to a scholarly elite. 129 00:13:31,090 --> 00:13:35,770 Many of his colourful, often first person narratives remain accessible to a wider audience. 130 00:13:36,730 --> 00:13:41,140 Above all, he certainly did not want to characterise terror as something entirely foreign and Indian. 131 00:13:41,740 --> 00:13:49,390 On the contrary, and this becomes apparent in his autobiographical concepto discovery, he roots the phenomenon firmly within the Tibetan landscape, 132 00:13:50,050 --> 00:13:57,790 perturbing the Indian categories with which he sometimes presents to do not contradict its primordial natural existence within the Tibetan landscape, 133 00:13:58,150 --> 00:14:02,320 nor its prominent role in indigenous Tibetan culture. When it comes to terror. 134 00:14:02,470 --> 00:14:07,640 His alternative vocabularies, Indian and Tibetan, seem to be scholarly and vernacular registers, 135 00:14:07,640 --> 00:14:11,020 with describing the same matter of fact truth about the world around us. 136 00:14:13,080 --> 00:14:16,020 Let's consider the first of those ideas that I've mentioned above. 137 00:14:16,260 --> 00:14:20,520 The terrace, all the various kinds of valuable items, hidden or latent in the natural environment. 138 00:14:21,760 --> 00:14:26,860 But but this notion is simultaneously legible in two ways that largely amount to the same thing. 139 00:14:27,520 --> 00:14:31,450 We can approach it through indigenous Tibetan perspectives and through Indian Buddhist literature. 140 00:14:32,200 --> 00:14:39,040 Because he lived in Tibet, indigenous Tibetan perspectives were for him the more immediate, even if the Indian narratives were the more prestigious. 141 00:14:40,820 --> 00:14:47,059 The Tibetan category, which has been known as terror at least since the Buddhist period, but which might have existed by another name before. 142 00:14:47,060 --> 00:14:53,900 Buddhism is highly complex and very important. It is also insufficiently studied, although on a similar but it's not. 143 00:14:53,900 --> 00:14:58,340 Making a start is deeply interconnected with Tibetan territorial deities. 144 00:14:58,550 --> 00:15:05,060 We, very much like the Indian naga and yakuza counterparts, often understood as ancestors of prominent clan leaders or kings. 145 00:15:06,360 --> 00:15:10,260 More specifically, and again broadly resembling its Indian equivalent nity. 146 00:15:10,650 --> 00:15:16,140 The Tibetan idea of terror offers an explanation of the capacity of the natural environment to be fruitful. 147 00:15:16,950 --> 00:15:24,210 As we heard a few weeks ago from an arsenal over, one of the most important senses is the wealth or treasury of the territorial deity. 148 00:15:24,870 --> 00:15:32,370 If the territorial deity has insufficient wealth or terror in their territory, the local environment will become correspondingly impoverished. 149 00:15:33,370 --> 00:15:39,670 This is because the local authority needs sufficient care in the Treasury to facilitate the production of cue the subtle, 150 00:15:39,760 --> 00:15:42,250 subtle, vital essence that makes the Earth fruitful. 151 00:15:44,550 --> 00:15:50,550 Without chew, the grass will be too poor to nourish the livestock and the soil be too poor to support the growth of crops. 152 00:15:52,390 --> 00:15:59,260 By contrast. When chew is abundant, the grass becomes rich and nourishing and the soil becomes fertile. 153 00:15:59,770 --> 00:16:03,390 Preserving the true in the local earth is therefore crucial to human survival. 154 00:16:03,400 --> 00:16:06,460 For a planet hangs the difference between prosperity and destitution. 155 00:16:07,690 --> 00:16:10,780 Again, this bears comparison to the equivalent Indian term rasa. 156 00:16:11,470 --> 00:16:16,240 Just as nitya is normally translated as ten, so also is rather normally translated as two. 157 00:16:17,200 --> 00:16:18,129 In Indian thinking, 158 00:16:18,130 --> 00:16:26,020 rasa can be understood as the sap of life by means of which Yakutia territorial nature spirits were able to render a local environment fruitful. 159 00:16:27,040 --> 00:16:35,380 As Kimura Swami puts it, the extraterritorial deities control agricultural and biological fertility precisely because they control Russia, 160 00:16:35,770 --> 00:16:43,210 which is not so much the waters as mere waters. But that essence in the waters, which is one with the sap in the trees and the seed in living beings. 161 00:16:45,210 --> 00:16:50,160 As the life giving essence that pervades whatever is fruitful in the context of territorial deities. 162 00:16:50,520 --> 00:16:53,550 Indian rasa is therefore close in conception to Tibetan Chu. 163 00:16:55,480 --> 00:16:59,110 Because true is so fundamental to the local ecology and economy. 164 00:16:59,470 --> 00:17:06,160 It is essential that no one deplete the tree by removing or stealing any of the terror belonging to the territorial deities. 165 00:17:07,000 --> 00:17:13,570 Hence, Tibet's famously severe restrictions on the removal of any kind of naturally or previously concealed natural resources, 166 00:17:14,080 --> 00:17:18,820 whether it be metal ores, nuggets of gold coloured minerals or paint making gemstones or whatever. 167 00:17:20,390 --> 00:17:24,730 Again, this is a pattern reported in some South Asian ethnographies, for example from Sri Lanka. 168 00:17:27,230 --> 00:17:34,070 Similar to how Guru Charron defined it in the 13th century in contemporary Tibet too, as Amazon logo reports from her fieldwork in Colac. 169 00:17:34,550 --> 00:17:40,940 Whatever is hidden or was previously unknown in the ground or in a cave, in water, or just sitting on the land and is you can come to us ten. 170 00:17:41,990 --> 00:17:47,180 Resembling the old Indian classifications of cities. See if you recall the first image. 171 00:17:47,210 --> 00:17:49,040 Understand that I described above. 172 00:17:49,910 --> 00:17:56,150 Tibetan terror can even include entire valleys or lands previously unrecognised, but later deemed suitable for settlement. 173 00:17:56,690 --> 00:17:59,180 These are the famous veil or hidden lands of Tibet. 174 00:18:00,200 --> 00:18:07,159 Since all such items belong to the territorial deities as a critters, appropriating or removing them might not only lessen the death, 175 00:18:07,160 --> 00:18:15,470 its ability to facilitate the production of Chu, but could also infuriated deities, inviting swift, violent, and potentially fatal retribution. 176 00:18:17,530 --> 00:18:25,510 Conversely, making regular offerings of human made ten provides an excellent method for augmenting the dirty stock of naturally existing talent, 177 00:18:26,020 --> 00:18:29,410 pleasing them and thereby hopefully increasing the supply of two. 178 00:18:31,030 --> 00:18:36,930 I think human made gifts of terror into the environment is therefore a regular and ubiquitous practice among many Tibetan communities. 179 00:18:37,770 --> 00:18:43,890 A senior lawyer describes such offer terrace. Ordinarily, a of wool was filled with auspicious substances buried in the earth, 180 00:18:44,220 --> 00:18:49,320 or laid beside a deities cairn, or for aquatic or territorial deities, or put into a lake or stream. 181 00:18:50,680 --> 00:18:55,450 Other items can also count as ten offerings, for example, the buried remains of important persons, 182 00:18:55,450 --> 00:18:59,980 or indeed almost anything auspicious and valuable according to legend. 183 00:19:00,010 --> 00:19:06,459 Some years ago, the modern Tibetan poet Jungwoo and his colleagues made an offering of their fine verses at Koko, 184 00:19:06,460 --> 00:19:09,610 near the home of a particularly famous territorial deity, 185 00:19:09,610 --> 00:19:15,580 a vast dominion with aspirations that this offering might renew and re-energize the Tibetan literary tradition. 186 00:19:17,170 --> 00:19:23,200 Lambchop adds they had a further plan to bury at treasure a tear of poetry at a very sacred mountain. 187 00:19:23,620 --> 00:19:26,800 But they couldn't carry out their plan to completion because of many obstacles. 188 00:19:27,730 --> 00:19:35,650 In other cases, offerings of terror into the environment are apparently not directed at particular territorial deities, but may need to auspiciously, 189 00:19:35,650 --> 00:19:44,230 mainly to auspiciously activate tendril, a term which in everyday Tibetan parlance signifies a cosmic principle of causation and interconnectivity. 190 00:19:44,590 --> 00:19:48,250 Loosely identifiable with a Buddhist technical term. Petite, somewhat polar. 191 00:19:49,350 --> 00:19:56,340 First Lamar Jobs uncle offered a tear to a line shaped mountain slope near his home in the hope of increasing his own heroism. 192 00:19:57,240 --> 00:20:01,860 But this is complicated by the animistic modality in Tibetan territorial deity cosmology. 193 00:20:02,280 --> 00:20:08,220 The deity can be understood as a landscape feature itself. What can be understood as a deity inhabiting the landscape feature. 194 00:20:10,100 --> 00:20:15,590 One such humanly made chair have been offered to territorial deities, just like the naturally occurring terror. 195 00:20:15,620 --> 00:20:18,890 They should never be removed and for identical reasons. 196 00:20:19,280 --> 00:20:25,100 Removal would be a form of theft. Anger angered the deities and reduce the tune upon which the entire community depends. 197 00:20:26,190 --> 00:20:31,930 And with this we come to my main point. The sacred textual tear famously hidden by pediment. 198 00:20:31,980 --> 00:20:35,160 Some of us seems to write upon this very same cosmology. 199 00:20:36,380 --> 00:20:41,390 Lima tells us that back in the eighth century, when he was visiting Tibet as a guest of emperor treason, 200 00:20:41,390 --> 00:20:46,730 that's an idea symbol for sore difficulties in the transmission of his teachings in future centuries, 201 00:20:47,000 --> 00:20:51,950 and thus understood the need for very many sacred texts. The intention that they should be discovered. 202 00:20:53,160 --> 00:20:57,660 By future reincarnations of his closest students for the invocation of future generations. 203 00:21:00,090 --> 00:21:00,810 Accordingly, 204 00:21:01,260 --> 00:21:11,489 having a sum of attained numerous territorial deities across Tibet and entrusted caskets containing sacred text for them to God in general. 205 00:21:11,490 --> 00:21:19,110 Many hundreds of years intervened between the burial of these two bipedalism, and they rediscovery by the reincarnated students who known as Tenten, 206 00:21:19,260 --> 00:21:23,250 literally revealing so excavated of terror for all that time, 207 00:21:23,520 --> 00:21:28,680 these sacred terror caskets not only bless the Tibetan landscape through the generalised power of tendril. 208 00:21:29,010 --> 00:21:33,720 In addition, they continuously enriched the domains of the local deities who protected them, 209 00:21:34,110 --> 00:21:38,820 who in turn were further empowered to facilitate facilitate the local supply of two. 210 00:21:40,550 --> 00:21:41,690 Pen with some of a pleasing. 211 00:21:41,690 --> 00:21:47,270 The territorial deities with such extraordinary terror offerings might in itself have been understood as a means of taming them. 212 00:21:49,520 --> 00:21:51,860 In short, the Buddhist terror buried by Padma. 213 00:21:51,890 --> 00:21:57,080 Some of her behaved in many ways, much like any other terror, although with additional spiritual benefits. 214 00:21:58,480 --> 00:22:05,799 This is explicitly recognised by the name of tradition. The function of environmental enrichment is considered such an important aspect of Padma. 215 00:22:05,800 --> 00:22:13,210 So it was ten burials. That is believed she hid something solely for this purpose, with no intention of it ever being recovered by intention. 216 00:22:14,800 --> 00:22:20,170 As talk, he turned up explains. It is not necessary that all the concealed terminals are destined for discovery, 217 00:22:20,590 --> 00:22:25,480 but it is said that there are some that were concealed for the suspicious of the land, and these are not for discovery. 218 00:22:27,900 --> 00:22:33,330 But most of the Buddhist buried by Padma Samura were destined for eventual recovery by Professor Turton. 219 00:22:33,840 --> 00:22:37,950 And here we see an interesting divergence of interest between Buddhism and local communities. 220 00:22:38,790 --> 00:22:44,670 As I've just described, removal of terror greatly upsets the territorial deities and can provoke them to violence. 221 00:22:46,100 --> 00:22:49,520 Sometimes even innocent bystanders might become collateral damage. 222 00:22:49,580 --> 00:22:56,330 Unwitting victims of a he made mad by the removal of it and lashing out at the local human community in fury. 223 00:22:59,750 --> 00:23:02,810 Accordingly across all of Tibet and across many centuries. 224 00:23:03,910 --> 00:23:10,470 We repeatedly read of local populations desperately opposing attempts on this country with his or her distant third. 225 00:23:12,010 --> 00:23:20,050 In Groucho Wong's poetry, for example, a whole village turns out to dissuade him from extracting an important textual care from their local landscape. 226 00:23:21,920 --> 00:23:27,410 They complain that if he does remove it, the two or the neighbourhood will be reduced and their livelihood threatened. 227 00:23:29,030 --> 00:23:36,170 And in fact some villages are subsequently harmed, both by the disturbances caused by children's tear removal and by their attempted interventions. 228 00:23:38,430 --> 00:23:45,330 We find similar accounts in the biographies of permalink. But in 15th century Bhutan, where a villager actually died, according to Michael Error's. 229 00:23:46,800 --> 00:23:56,670 As a biography. Jackson Nepo in 16th century Congo had to evade armed local men who tried to prevent him from extracting history and detailing, 230 00:23:56,670 --> 00:24:02,430 but in 19th century Gerlach had to overcome a posse of armed locals who demanded he replace it. 231 00:24:02,730 --> 00:24:11,830 It already removed. This is a stock theme which neatly illustrates the potential for conflict between the universal salvific goals of most Buddhist. 232 00:24:13,610 --> 00:24:17,090 And then narrow. More material interests are better for the local community. 233 00:24:17,600 --> 00:24:22,360 These stories occur across Tibetan literature. Again and again. 234 00:24:25,000 --> 00:24:31,990 To mitigate this eventuality. It is therefore mandatory for a third time to immediately offer a worthy substitute known as a top. 235 00:24:33,440 --> 00:24:39,020 But the treasure he has just removed. As soon as he takes out the scripture buried by pragmatism work, 236 00:24:39,740 --> 00:24:46,490 he must replace it with an alternative terror offering that is hopefully of equal value to the territorial deity. 237 00:24:47,620 --> 00:24:54,400 In this way, the fury of a deity should be appeased, their stock of terror maintained in the production of two undiminished. 238 00:24:57,250 --> 00:25:03,550 Children contributes a lengthy and extremely graphic autobiographical cautionary tale of what happens if a substitute is not offered. 239 00:25:04,360 --> 00:25:11,560 It reads like a horror movie. When discovering his first her children was naive enough not to bother with a substitute treasure. 240 00:25:12,430 --> 00:25:18,310 As a result, an infuriated territorial deity laid siege to his home, terrorising and very nearly killing everyone in it. 241 00:25:20,280 --> 00:25:27,210 For several days, it seemed that no amount of mantra or ritual could placate or overcome the increasingly furious spirit and everyone expected to die. 242 00:25:28,960 --> 00:25:33,940 The situation was only resolved and Shabangu recalled, quote, Buddhist values of selflessness and altruism. 243 00:25:35,410 --> 00:25:40,300 And offered to take his own life with a prayer that his family and the innocent guests and retainers might be spared. 244 00:25:41,380 --> 00:25:47,050 It was only this act of supreme Buddhist selflessness that finally satisfy the deity, causing it to lift the siege. 245 00:25:52,770 --> 00:25:57,570 This introduces another important aspect of children's understanding of the territorial deity. 246 00:25:58,670 --> 00:26:03,590 It is not unique to Japan. It's not unique to Tibet and has already been excellent. 247 00:26:03,590 --> 00:26:09,800 Described by Robert currently in the context of Indian Buddhist monastic relationships with India's territorial deities, 248 00:26:10,790 --> 00:26:15,860 I'm referring to children's understanding that a proportion of the potentially dangerous territorial deities, 249 00:26:16,370 --> 00:26:21,260 especially some of their leaders, were to varying degrees, timber on to become Buddhist protectors, 250 00:26:21,590 --> 00:26:25,640 and that these converted deities could sometimes act to moderate the behaviour of the unconverted kin. 251 00:26:27,670 --> 00:26:32,979 As the currently explained in Indian Buddhism, Nargis annexes with the most important Indian territorial deities, 252 00:26:32,980 --> 00:26:37,420 control of the weather and rainfall of utility and ultimate owners of all environmental wealth. 253 00:26:38,440 --> 00:26:42,040 As such, they were a major concern for all Indian Buddhist monastic establishments. 254 00:26:42,820 --> 00:26:49,450 Those among the Nargis, anxious who had been converted to Buddhism, were propitiate regularly by the monks at shrines within their monasteries. 255 00:26:50,200 --> 00:26:52,690 They acted as Buddhist protectors, and more than that, 256 00:26:53,170 --> 00:26:57,940 as crucial and source of wealth for the local communities who supported the monks with their offerings. 257 00:26:59,020 --> 00:26:59,440 Buddhism. 258 00:26:59,440 --> 00:27:07,090 Success in India will have depended on the perceived ability of monks to mediate between human communities and their local reactions in August, 259 00:27:07,690 --> 00:27:16,250 in such a way as to promote wealth and avert destitution. However, Nargis infectious also had the power of reading the thoughts of humans. 260 00:27:16,790 --> 00:27:20,779 The more vicious among them were prone to abuse this ability to attack any monks they might come 261 00:27:20,780 --> 00:27:26,440 across who had impure thoughts or behaviour they could not so easily attack monks with pure morality, 262 00:27:26,450 --> 00:27:32,240 since a sufficiently virtuous thought, speech, and conduct rendered a monk and least a saleable to their attacks. 263 00:27:33,980 --> 00:27:37,190 But monks with impure morality were vulnerable and tended to be attacked. 264 00:27:37,610 --> 00:27:42,890 In such circumstances, those in August, anxious, who had been converted to Buddhism and were shaken by the monks, 265 00:27:43,160 --> 00:27:49,070 might eventually intervene, dissuading the aggressors so as to protect the bad monks from being excessively damaged. 266 00:27:49,850 --> 00:27:50,389 In this way, 267 00:27:50,390 --> 00:27:59,120 the Naga and Yorkshire populations as a whole acted towards promoting good monastic morality to the currently described as domestic police forces. 268 00:28:01,110 --> 00:28:08,820 Likewise in Tibet, fears territorial deities, including critter protectors, can have a more generalised role as Buddhist protectors. 269 00:28:11,040 --> 00:28:12,510 And there is a widespread idea. 270 00:28:14,170 --> 00:28:19,690 That once the leaders of the local deities are converted, they will act to moderate the dangerous behaviours of their followers. 271 00:28:20,770 --> 00:28:26,589 I have not studied children's autobiography closely enough to know if a deity who attacked his home was envisaged as already a Buddhist, 272 00:28:26,590 --> 00:28:32,979 protected to some degree. This is not impossible because the angry deity eventually responded positively to Jones, 273 00:28:32,980 --> 00:28:40,360 but his epic gesture of self-sacrifice and even forgave during his brazen theft of the deities ten by not leaving a substitute. 274 00:28:42,050 --> 00:28:47,570 Alternatively, the deity's eventual pacification might have been the result of an authoritative command from another, 275 00:28:47,570 --> 00:28:53,420 more senior deity of his clan, or simply a paralysis caused by the intensity of one selfless virtue. 276 00:28:55,560 --> 00:29:01,890 It's all contingent, Rinpoche told me. Such entities might behave like territorial deities, might look like territorial deities, 277 00:29:02,310 --> 00:29:05,430 and will certainly have the nature and appetites of territorial deities. 278 00:29:05,790 --> 00:29:10,560 And so we undoubtedly have to propitiate them exactly as we would propitiate territorial deities, 279 00:29:10,770 --> 00:29:15,750 possibly with alcohol or red offerings and any non Buddhist rites to which they are accustomed. 280 00:29:16,320 --> 00:29:19,680 Yet in truth they might be the Buddha manifesting as territorial deities. 281 00:29:21,380 --> 00:29:28,520 Like many other tetrapods in future centuries, Chong alludes to the Indian category of Nagas in his narrative about the first great care discovery. 282 00:29:30,040 --> 00:29:34,740 The terror came to him in a casket shaped like a nine headed snake with voyager crest, 283 00:29:34,930 --> 00:29:39,100 an unmistakeable reference to the new decoding Nagas so famed in Indian texts. 284 00:29:40,080 --> 00:29:43,559 Such symbolism serve to connect Tibetan totems with Indian precedents. 285 00:29:43,560 --> 00:29:51,780 For example, Nagarjuna, the deified Indian sage who is believed to have received numerous scriptural traces from the custody of the Nagas and who 286 00:29:51,780 --> 00:29:57,690 served as a symbol and role model for an immense quantity of subsequent scriptural revelation across all of Mahayana Asia. 287 00:30:00,380 --> 00:30:07,700 More broadly, Christine Scheiber has argued that the prime function of analogous in the Pali Buddhism of Sri Lanka was gorging in the Naga lucre, 288 00:30:08,300 --> 00:30:10,370 various categories of sacred relics of the Buddha. 289 00:30:11,300 --> 00:30:15,860 It was believed these relics had mainly been hidden, inaugurated during the Buddha's own time on earth, 290 00:30:15,860 --> 00:30:23,630 to be guarded by the novice until they were needed by humans, at which point a suitably qualified human would have to visit locally to retrieve them. 291 00:30:24,810 --> 00:30:31,890 She suggests this credit card function was the main reason for the great prominence of Nargis in early politics from Sri Lanka. 292 00:30:33,660 --> 00:30:41,040 In Mahayana sutras, the role of Nagas is similar, except that otherwise forgotten Mahayana sacred texts could also count among such relics. 293 00:30:41,610 --> 00:30:48,450 For example, the prelude has some capacity to samadhi that was translated into Chinese in 179 C.E. 294 00:30:49,800 --> 00:30:52,230 Talks of the Buddha causing his Mahayana sermons, 295 00:30:52,230 --> 00:30:57,840 including that very secret self to be hidden with the Nagas as a protection that would enable their future recovery. 296 00:30:57,960 --> 00:31:00,270 By spirit he authorised and prophesied humans. 297 00:31:02,150 --> 00:31:07,400 This is necessary because the Buddha could foresee that many of his sermons would otherwise become lost to the careless human race. 298 00:31:09,680 --> 00:31:14,990 Again, children's use of the nog or do symbolism can be read in two ways, neither of which contradict one another. 299 00:31:16,990 --> 00:31:22,420 In Indian text novels were understood to be highly varied, for example in size and colour or according to caste. 300 00:31:23,450 --> 00:31:27,380 They were also quite often classified by Buddhist scholasticism as a species of animal, 301 00:31:27,740 --> 00:31:35,030 presumably in relation to the age old identification of Nagas with actual physical reptilian snakes, which of course come in many different species. 302 00:31:36,820 --> 00:31:43,960 Such an acceptance of diversity could also explain why invisible spirits took such a variety of forms in the different regions, 303 00:31:44,230 --> 00:31:49,330 not only of India, but also across much of Asia, for example in Southeast Asia, Indonesia and China. 304 00:31:51,770 --> 00:31:58,490 Interpret the category naga as described in Buddhist texts, was very early on assimilated with the equivalent indigenous Tibetan category of blue. 305 00:31:59,180 --> 00:32:05,030 We can see such an assimilation already apparent in such early texts as the pre 11th century born album. 306 00:32:06,860 --> 00:32:07,470 For children. 307 00:32:07,480 --> 00:32:14,180 Blue were therefore easily understood as the native Tibetan version of a creature that was known to exist in various forms over much of Asia. 308 00:32:15,500 --> 00:32:19,070 Hence, Cherokee describes the nine headed snake with to Christ as a new dude. 309 00:32:19,760 --> 00:32:23,270 Perhaps understanding this is one of the several species of Naga specific to Tibet. 310 00:32:25,810 --> 00:32:30,670 If the association of largely aquatic Tibetan blue with Indian August is already well known, 311 00:32:31,480 --> 00:32:38,770 intriguing indications of the association of terrestrial Tibetan Sheepdog with Indian spiritual reactions has not so far been considered. 312 00:32:39,930 --> 00:32:43,259 It is striking that the Buddhist terror offering rituals as a type described by 313 00:32:43,260 --> 00:32:47,670 anything a little bit to the seminar last month and in a publication in Vienna, 314 00:32:48,450 --> 00:32:52,050 very prominently reference Indian territorial deities and their cosmology. 315 00:32:55,980 --> 00:32:59,700 These offerings to the Tibetan territorial deities make frequent reference to vice 316 00:32:59,700 --> 00:33:04,290 revenue to Loki or this worldly Indian extraterritorial deity who serves Buddhism. 317 00:33:06,510 --> 00:33:07,460 Also to jambalaya, 318 00:33:07,650 --> 00:33:16,320 the Lakota Indian or transcendent Indian wealth bodhisattva who takes the form of a yakuza when he sits on the two needles or care of lotus and conch. 319 00:33:19,070 --> 00:33:22,340 What we find the 12 yakuza generals of the Medicine Buddha mandala. 320 00:33:22,700 --> 00:33:31,220 Who are this worldly, territorial spirits? And even Padma Samara can take the form of Nora in these contexts. 321 00:33:33,820 --> 00:33:40,809 Additionally, Indian Buddhist meditational deities who control Indian territorial deities and their wealth can be referenced, such as the Yellow Tara, 322 00:33:40,810 --> 00:33:46,629 who dispenses wealth by controlling the territorial deities of India or other awakened Dharma polar deities, 323 00:33:46,630 --> 00:33:52,300 whose role was likewise to control India's territorial deities Mama Kala, Sri David, and so on. 324 00:33:55,090 --> 00:34:01,450 So Tibetan lamas clearly believed India to have had a cosmology of territorial deities who controlled treasure similar to their own, 325 00:34:01,810 --> 00:34:06,040 with which they sought to identify. How accurate was this belief? 326 00:34:06,610 --> 00:34:10,960 Well, there's no time to really go into it today, but I think the Tibetans were not so far from the truth. 327 00:34:13,660 --> 00:34:21,430 In general, academic studies are woefully thin, but we have already learned from Kristin Sigler about the role of noggins in guiding creators. 328 00:34:22,470 --> 00:34:25,770 Other scholars have looked at the parallel role as roles of reactions. 329 00:34:26,790 --> 00:34:32,310 While textual scholarship has barely begun, art historians have opened some doors. 330 00:34:33,480 --> 00:34:37,090 Notably, John Guy has a good article on it. 331 00:34:37,140 --> 00:34:44,730 He's coming up. And Tesla's influence, actions and actions in Brill's Encyclopaedia of Hinduism at least gives us a pointer. 332 00:34:45,510 --> 00:34:58,190 She begins her article by saying that. Actions are a source of demigods regarded as attendants of Cobra, the Lord of wealth. 333 00:34:58,970 --> 00:35:02,959 The widely documented association of actions and actions with water and trees, 334 00:35:02,960 --> 00:35:06,920 and wealth in general points to their significance for concepts of prosperity. 335 00:35:07,550 --> 00:35:12,950 They are most often associated with a specific territory that they guard as local gods or goddesses. 336 00:35:13,520 --> 00:35:19,580 They are assigned the role of gatekeepers for a whole region, or guardians of a pond or lake, and particularly of Kerberos treasure. 337 00:35:20,390 --> 00:35:28,400 Even today, some villages, for example in the region of Matura, bear the name of, or actually an August designation of a certain territory. 338 00:35:30,640 --> 00:35:35,950 Elsewhere, we often read of Indian territorial deities as ancestors reminiscent of the ancestral galaxy. 339 00:35:35,980 --> 00:35:40,030 Doug mentioned biting a cylinder similar to this seminar on May the 12th. 340 00:35:41,070 --> 00:35:46,530 As Laurie Ann Cozadd puts it in a, uh, you know, article on the next please. 341 00:35:47,130 --> 00:35:53,420 The matrimonial. The matrimonial union between a mortal and a nagi crosses the line from the mythological. 342 00:35:53,430 --> 00:35:59,880 Historical, as a large number of royal dynasties claim that there is a Nogi ancestor somewhere in their lineage, 343 00:36:01,290 --> 00:36:06,600 having a nagi in one's genealogy in one's genealogical history is seen as exceptionally desirable. 344 00:36:06,990 --> 00:36:10,890 It conveys not only a sense of sovereignty, but also a promise of perpetual progeny. 345 00:36:11,760 --> 00:36:20,670 Thus, as chronicled by J.P. Vogel, the kings of the Swat Valley, Indiana, Kashmir, Padova, Soto, Nagpur and Manipur all the icons the Bastar, 346 00:36:20,940 --> 00:36:21,540 the Toulouse, 347 00:36:21,540 --> 00:36:29,340 the pelvis and also kings from as far afield as Cambodia and China all claim that there is a Nagi princess somewhere in their family tree. 348 00:36:30,450 --> 00:36:36,120 In fact, as noted by Julia Shaw, evidence of various clan affiliations and organs can be found on coins. 349 00:36:38,050 --> 00:36:41,020 A huge amount of work remains to be done in this neglected field, 350 00:36:41,440 --> 00:36:47,890 but I believe that Tibetan claims of a parallel territorial deity cosmology existing in India were not wholly imaginary. 351 00:36:49,570 --> 00:36:56,080 I mentioned in the abstract to this talk, the children wrote not a word about any origins of traditions in ancient tombs, 352 00:36:56,800 --> 00:37:00,879 and it ancient tombs don't seem to be mentioned in intelligent general, nor, 353 00:37:00,880 --> 00:37:04,210 as far as I know, to any similar works, such as the writings of Rhett and Link. 354 00:37:04,480 --> 00:37:09,460 Or do you think indicate ancient funerary cults as a source for the Ten Traditions? 355 00:37:11,580 --> 00:37:16,050 Many academic scholars might ask, is this simply because these Buddhist authors are in denial, 356 00:37:16,380 --> 00:37:24,180 attempting to conceal a pagan origins of terror in a burial cult that had been widely prescribed Buddhism because of its associated animal sacrifices. 357 00:37:26,850 --> 00:37:32,690 Quantum hazards. Meticulous documenting of ancient burial tumulus in central Tibet has shown us beyond doubt 358 00:37:32,690 --> 00:37:37,210 that the banks were typically located in close relation to territorial deity shrines, 359 00:37:37,480 --> 00:37:39,790 with which they sometimes shared ancestral themes. 360 00:37:40,690 --> 00:37:45,640 Quite likely, as we can nowadays see from the ritual burials of the bones of prominent persons in contemporary Colac. 361 00:37:46,270 --> 00:37:51,219 As I mentioned, a little bit has published in Vienna the grave goods in the bungalow and the buried 362 00:37:51,220 --> 00:37:55,870 persons themselves were understood as a kind of terror of value to the territorial deity, 363 00:37:56,290 --> 00:38:00,490 who was often an ancestor themself, thus doubly connected to the persons purging the accumulated. 364 00:38:02,460 --> 00:38:07,080 While I wholly agree that the role of the widespread opening up the non Buddhist burial 365 00:38:07,080 --> 00:38:11,130 tumour after the collapse of the imperial order is much as good as it has presented it, 366 00:38:11,700 --> 00:38:19,760 a major socio historical catalyst. I don't see the burial traditions as a primary cause of turmoil, as other scholars have suggested. 367 00:38:21,960 --> 00:38:28,530 And my current impression is that an attempted denial of any connection with pagan sacrificial burials need not be the sole, 368 00:38:28,560 --> 00:38:33,030 even main reason why children and the other Buddhist altars fail to mention tombs. 369 00:38:34,920 --> 00:38:37,049 For in their eyes the grave goods, the tombs, 370 00:38:37,050 --> 00:38:43,350 and the buried vipers themselves were probably not the primary source of terror, as so many Western authors have supposed. 371 00:38:45,520 --> 00:38:51,280 On the contrary, they more likely saw the burial traditions as participating in a wider and more fundamental 372 00:38:51,730 --> 00:38:57,340 territorial density cosmology to which the building of tumulus was understood as a specific response. 373 00:38:59,120 --> 00:39:04,340 Certainly in the eyes of Buddhists. Pagan burial tumour lie was seen as entirely optional and of dubious value. 374 00:39:05,590 --> 00:39:09,670 Get the territorial deity cosmology per se. Always remained as a given. 375 00:39:10,850 --> 00:39:13,550 A naturally occurring reality that no one could deny. 376 00:39:15,810 --> 00:39:21,750 So my current hunch is the chairman believes the terror must be explained in terms of its actual cosmological nature, 377 00:39:22,140 --> 00:39:29,580 not in terms of some subsequent and unnecessary cultural response to that cosmology in the form of burial traditions. 378 00:39:31,290 --> 00:39:34,950 It is this that causes him to ignore Bantu as the origins of the tradition. 379 00:39:35,550 --> 00:39:41,490 They simply weren't that for children. Tear is not simply a cultural tradition, on the contrary. 380 00:39:41,700 --> 00:39:47,700 He saw it as integral to the earth itself, an inherent quality of the world and its soil, 381 00:39:47,700 --> 00:39:52,260 a cosmological given through the lens of his Buddhism burial team. 382 00:39:52,650 --> 00:39:56,790 By contrast, more along the lines of an optional cultural response to that cosmology, 383 00:39:57,120 --> 00:40:00,960 however elaborate, influential and entangled with local deities and emphasis this. 384 00:40:04,640 --> 00:40:07,880 Today, I've only dealt with a small part of the protectors traditions. 385 00:40:08,030 --> 00:40:11,390 For example, there's also another class of powerful and potentially violent. 386 00:40:11,510 --> 00:40:16,880 Protectors who are not territorial deities at all. But we are universal, enlightened Buddhist protectors. 387 00:40:18,150 --> 00:40:25,460 Once a tradition has become established. Its transmission and purity needs to be guarded by special groups of protectors. 388 00:40:26,480 --> 00:40:29,960 These are perhaps most often appointed from among the enlightened Buddhist protectors. 389 00:40:31,490 --> 00:40:37,310 That they can also sometimes include. A territorial date is recorded here in the long centuries of its concealment. 390 00:40:38,510 --> 00:40:42,020 In such cases, the territorial deities are no longer strictly speaking, 391 00:40:42,020 --> 00:40:46,940 territorial because they can become perpetuated by anymore Buddhists all over the world. 392 00:40:47,480 --> 00:40:49,430 But that is for you to talk.