Iain Sinclair. 2016. ‘The appearance of tantric monasticism in Nepal: a history of the public image and fasting ritual of Newar Buddhism, 980-1380’. Monash University, Melbourne: PhD diss. 418 pp., 90 illustrations, 27 tables. DOI:10.4225/03/58ab8cadcf152
Sugiki, Tsunehiko 杉木 恒彦. 2017. ‘Perfect Realization (Sādhana) of Vajraḍāka and His Four Magical Females ― Critical Editions of the Sanskrit Vajraḍākamahātantra, Chapters 12 and 13’. WIAS [Waseda Institute for Advanced Study] Research Bulletin 早稲田大学高等研究所紀要 9, 14–31. [PDF]
Sugiki, Tsunehiko 杉木 恒彦. 2016. ‘A Maṇḍala and Sādhana Practices of Mundane Deities in the Vajraḍākatantra ― A Critical Edition of the Vajraḍākatantra Chapter 19’. 智山勧学会(編) 『小峰彌彦先生・小山典勇先生古希記念 転法輪の歩み』 (Chisan Kangakukai ed., KOMINE Michihiko Sensei KOYAMA Norio Sensei Koki Kinen Tenporin no Ayumi) Tokyo: 青史出版 (Seishi Publisher), 283–342. OCLC: 6329551899
Bühnemann, Gudrun. 2017. ‘Churned from the Milk Ocean, Invoked into a Skull-Cup: The Goddess Vāruṇī in Nepal’. Berliner Indologische Studien/Berlin Indological Studies 23 pp. 215–264. [academia.edu]
What the śrāvakas aren’t supposed to sing to the bride on the happy day:
nagnā nadī anodikā nagnaṃ rāṣṭram arājakam |
istrī 'pi vidhavā nagnā sacesyā daśa bhrātaraḥ || [sic]
This and other abhivinaya jocularity to be found in:
Seishi KARASHIMA unter Mitwirkung von Oskar von Hinüber. Die Abhisamācārikā Dharmāḥ Verhaltensregeln für buddhistische Mönche der Mahāsāṃghika-Lokottaravādins
herausgegeben, mit der chinesischen Parallelversion verglichen, übersetzt und kommentiert. Bibliotheca Philologica et Philosophica Buddhica Volume XIII.1, 2, 3 (Grammatik und Glossar). Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2012. ISBN 978-4-904234-05-1 [PDF flyer fixed]
Nancy Grace Lin. ‘Adapting the Buddha’s Biographies: A Cultural History of the Wish-Fulfilling Vine in Tibet, Seventeenth to Eighteenth Centuries’. PhD diss., University of California at Berkeley, 2011. 319 pp. ISBN 9781267228482, ProQuest ID 928450843.
From the Abstract
The Wish-Fulfilling Vine of Bodhisattva Avadānas (Skt. Bodhisattvāvadānakalpalatā, Tb. Byang chub sems dpa’i rtogs pa brjod pa dpag bsam gyi ’khri shing) by Kṣemendra is an eleventh-century Sanskrit anthology of stories about the previous existences of the Buddha and his disciples, along with events from the Buddha’s final life. Translated into Tibetan circa 1270 and incorporated into the Tibetan Buddhist canon, by the seventeenth century the Vine occupied a place of high prestige in Tibet. I argue that adaptations of the Vine—condensed literary digests, paintings, and woodcuts—constitute sophisticated forms of commentary that reveal the ingenuity and concerns of their producers. […]
In Chapter One I trace how the Fifth Dalai Lama (1617-1682) and his court popularized the Vine through public instruction, paintings, and literary activities. These conspicuously cultured displays promoted renewed interest in Sanskrit and the Indic origins of Buddhism, while contributing to broader projects of knowledge production and state-building. In Chapter Two I demonstrate how the lay Pho lha dynasty (r. 1728-1750) appropriated the Vine, sponsoring two large-scale multimedia productions while developing models for lay kingship and patronage. In Chapter Three I argue that Si tu Paṇ chen Chos kyi ’byung gnas (1700-1774), an influential monk of Sde dge in eastern Tibet, articulated his vision of the ideal monastic through the design of Vine paintings and other literary and visual productions on the Buddha’s life. In Chapter Four I study Zhu chen Tshul khrims rin chen (1697-1774), court chaplain of Sde dge, and his work on the Vine as commentaries on cultural production.
Fan, Muyou. Advayasamatāvijaya: A Study Based upon the Sanskrit Manuscript Found in Tibet. Series of Sanskrit Manuscripts & Buddhist Literature 2. Shanghai: Zhongxi Book Company. 10+356+13 pp. 2011. ISBN 978-7-5475-0303-4. [English introduction]
Nice to see this new publication. Pardon me, though, if part of it seems just a little too familiar. Compare page 4ff of the front matter, on the parallels between the opening of the Advayasamatāvijaya (missing in Fan’s Sanskrit MS) and the STTS, presented as the author’s own work:
with the beginning of a document prepared for Dr. Fan in 2008:
Sincerely flattered, I am.
Amy K. Donahue. ‘Exclusion, violence, and reference: A poststructuralist reading of the classical Nyāya and Buddhist pramāṇa debates’. PhD diss., University of Hawai‘i at Mānoa, 2011. 172 pp. UMI Number: 3485454.
From the Abstract
The dissertation draws on the work of contemporary poststructuralist queer, feminist, and postcolonial theorists to set the ground for a poststructuralist reading of the classical Nyāya and Buddhist Pramāna debates.
Karen Maria Muldoon-Hules. ‘Brides of the Buddha and Other Stories: Reading the Women’s Stories of the 8th “Varga” of the “Avadānaśataka” in Context’. PhD dissertation, University of California at Los Angeles, 2011. 455 pages. ISBN: 9781124885032; ProQuest document ID 2462477631.
From the Abstract
There has been little in the way of systematic examinations of the evidence on marriage customs among Buddhists, and our understanding of the lives of early Buddhist women is still quite limited. Much of what has been published on early Buddhist women is based on Pali texts from Sri Lanka. Fortunately, ten stories or avadanas about women in the Avadānaśataka, a north Indian text probably compiled 2nd-4th century C.E., offer a chance to nuance [sic] that understanding. These stories provide evidence for marital customs among north Indian Buddhists during this period, customs that show significant Brahmanical influence. In addition, these ten avadānas hint at a changing position for Buddhist nuns that may have been related to an increasingly conservative view of women emerging in the Brahmanical tradition and a revamping of the asrama system into sequential life-stages for men.
Light of the Valley: The 15th Renovation of Swayambhu. 2011. 30 minutes. Directed by Pema Gellek. [press release]
A short documentary of the 2008–2010 renovation of the Kathmandu Valley’s most sacred Buddhist site, generously sponsored by Tarthang Tulku Rinpoche and coordinated by his daughter, Tsering Gellek. I, and other readers, had the good fortune to witness this monumental undertaking at various stages.
There’s also a book (no publication information available yet).