By Matthew Kapstein
Exploring the lengthy heritage of cultural trade among 'the Roof of the area' and 'the center Kingdom,' Buddhism among Tibet and China contains a number of noteworthy essays that probe the character in their dating, spanning from the Tang Dynasty (618 - 907 CE) to the current day. Annotated and contextualized by way of famous pupil Matthew Kapstein and others, the ancient money owed that contain this quantity show the wealthy discussion among Tibet and China within the components of scholarship, the fantastic arts, politics, philosophy, and faith. This considerate publication presents perception into the unusually complicated historical past at the back of the connection from numerous geographical regions.
Includes contributions from Rob Linrothe, Karl Debreczeny, Elliot Sperling, Paul Nietupski, Carmen Meinert, grey Tuttle, Zhihua Yao, Ester Bianchi, Fabienne Jagou, Abraham Zablocki, and Matthew Kapstein.
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Extra resources for Buddhism between Tibet and China
Sorcerers with headdresses of bird[-feathers] and belts of tiger[-skin] beat drums. Whoever entered was searched before he was allowed to go in. In the middle [of the camp] there was a raised platform, surrounded by a rich balustrade. The tsenpo was seated in his tent. [There, there were] dragons with and without horns, tigers, and panthers, all made of gold. 31 He wore a gold-inlayed sword. Pelchenpo32 was standing to his right. The ministers of State were stationed at the foot of the platform.
In his study of Tang relations with the Uighurs, Colin Mackerras summarizes the course of events leading up to the marriage-alliance: There was one faction at court which advised the emperor to grant the marriage in the interests of the state’s security. This clique was led by Li Jiang (764–830), chief minister from 811 to 814. Shortly after he resigned, he sent memorial to the emperor setting forth in detail the reasons for his view. He pointed out the inadequate defenses of the borders and believed that it would be inviting trouble under these circumstances to irritate the Uighurs.
For discussions of these materials, with further references to scholarship on Chinese apocrypha as known in Tibet, see my The Tibetan Assimilation, ch. 5; and “The Tibetan Yulanpen jing 佛說盂蘭盆經,” in Matthew T. , Contributions to the Cultural History of Early Tibet (Leiden: Brill, 2007), pp. 211–237. Rolf A. Stein, “Tibetica Antiqua I: Les deux vocabulaires des traductions Indo- tibétaine et Sino-tibétaine dans les Manuscrits de Touen-houang,” BEFEO 72 (1983): 149–236, esp. pp. 218–19. The Tibetan version is known as the Spang skong (= fangguang) phyag brgya pa and is said to have fallen from heaven to land on the palace of the ancient king Lha tho tho ri.