Chan, ‘The Dharmatrāta-Dhyāna Sūtra’ (2013)

Chan, Yiu-wing 陳耀榮. ‘An English translation of the Dharmatrāta-Dhyāna Sūtra (達摩多羅禪經 T15, no.618) — With Annotation and a Critical Introduction’. PhD diss., The University of Hong Kong, 2013. ix+548 pp. [official site]

From the Abstract

One of the early texts translated from Sanskrit into ancient Chinese in around 411 C.E. is called the Dharmatrāta-dhyāna-sūtra (T15, no.618) which was a detailed account of the meditational methods of Buddhasena and Dharmatrāta who were the two most renowned dhyāna teachers in Kaśmīra around 400C.E. They may be regarded as belonging to the tradition of the Sarvāstivāda Dārṣṭāntika masters who were characterized by their active interest in meditation and popular preaching in which they excelled in communicating through poems and allegories. […]
This sūtra essentially preserves the ancient Sarvāstivādin meditation teachniques. But it importantly incorporates Mahāyānistic-Tantric elements, such as the maṇḍala and visualization. […] As a result, it came to exert a great impact on the subsequent teaching and practice of Chinese Buddhism, particularly those of Buddhist meditation.

Jones, ‘Of offal & others: 2 works by David-Neel’ (2010)

Robert William Jones, II. ‘Of offal, corpses, and others: an examination of self, subjectivity, and authenticity in two works by Alexandra David-Neel’. Thesis (M.A.) Florida Atlantic University, 2010. [UMI / PDF]

From the Abstract

Kawaguchi & David-Neel, 1916This thesis examines two works (My Journey to Lhasa and Magic and Mystery in Tibet) by Alexandra David-Neel. […] Central to this study is an examination of a claim by His Holiness the XIV Dalai Lama that David-Neel creates an “authentic” picture of Tibet. In order to do this the first chapter establishes a working definition of authenticity based on both Western philosophy and Vajrayana Buddhism. This project argues that the advanced meditation techniques practiced by Alexandra David-Neel allow her to access a transcendent self that is able to overcome the self/other dichotomy. It also discusses the ways in which abjection and limit experiences enhance this breakdown. Finally, this thesis examines the roles that gender and a near absence of female Tibetan voice play in complicating the problems of self, subjectivity, and authenticity within these texts.