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172Pacific Worldphists and a few Indian Brahmans continue to maintain that Tibet is theresidence of a superior class of religious personages, avatars of the new age,as I have occasionally been told. Those of us who know Tibet have few suchillusions, but to those who have never been to the roof of the world, theesoteric sanctity of the hidden masters in the secret abode survives.
Davidson: Hidden Realms and Pure Abodes 173NOTES1. For the Northwest contribution, see Richard Salomon, “‘Gåndhår∆ HybridSanskrit’: New Sources for the Study of the Sanskritization of BuddhistLiterature,” Indo-Iranian Journal 44 (2001): pp. 241–252; for examples ofKuchean Sanskrit, see articles by Heinrich Lüders, “Zur Geschichte undGeographie Ostturestans,” Sitzungsberichte der Preussischen Akademieder Wissenschaften (1922): pp. 243–261; and “Weitere Beiträge zurGeschichte und Geographie von Ostturkestan,” Sitzungsberichte derPreussischen Akademie der Wissenschaften (1930): pp. 7–64. On the largerproblem of the use of languages in Central Asia, see Jan Nattier, “ChurchLanguage and Vernacular Language in Central Asian Buddhism,” Numen37 (1990): pp. 195–219, and Richard N. Frye, The Heritage of Central Asia:From Antiquity to the Turkish Expansion (Princeton: Markus WienerPublishers, 1996), pp. 248–250. I find it likely that the Yogalehrbuchexamined by Dieter Schlingloff (Ein Buddhistisches Yogalehrbuch:Sanskrittexte aus den Turfanfunden, 2 vols. [Berlin: Akademie Verlag,1964]) was a Tarim production, possibly in Kucha.2. John Brough, “Comments on Third-Century Shan-Shan and the Historyof Buddhism,” Bulletin of the School of Oriental and African Studies 28(1965): p. 584.3. On this movement, see Robert C. Holub, Reception Theory: A CriticalIntroduction. (London & New York: Methuen, 1984).4. Good bibliographies on Kharo≈†h∆ and Gåndhår∆ are found in GérardFussman, “Gåndhår∆ écrite, Gåndhår∆ parlée,” in Colette Caillat, ed.,Dialectes dans les Littératures Indo-Aryennes, Publications de l’Institut deCivilixation Indienne, Fascicule 55 (Paris: Éditions e. de Boccard, 1989), pp.433–501; and Meicun Lin, “Kharo≈†h∆ Bibliography: The Collections fromChina (1897–1993),” Central Asiatic Journal 40 (1996): pp. 188–220; for theWest Bengal finds, see B. N. Mukherjee, “Kharo≈†h∆ and Kharo≈†h∆-Bråhm∆Inscriptions in West Bengal (India),” Indian Museum Bulletin 25 (1990).5. References in John E. Mitchiner’s “Introduction” to the Yuga-purå√a,critically edited, with an English translation and a detailed introduction byJohn E. Mitchiner, Bibliotheca Indica Series 312 (Calcutta: The AsiaticSociety, 1986), pp. 37–45.6. Translation mine; quoted in in Mitchiner’s “Introduction” to the Yugapurå√a,p. 11: mlecchå hi yavanås te≈u samyakΩåstram idaµ sthitam |.7. “Introduction,” in The Yavanajåtaka of Sphujidhvaja, David Pingree, ed.and trans., Harvard Oriental Series vol. 48 (Cambridge, MA: HarvardUniversity Press, 1978), pp. 23–41.
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6Pacific Worldconnectionist-dynamic
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8Pacific Worldconceptual constraint
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52Pacific WorldReward Anticipation
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94Pacific Worldstruggles among his
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98Pacific WorldWe need to remember
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100Pacific Worldscriptures. This sh
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104Pacific WorldSince 1965, we have
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106Pacific WorldNOTES1. Nalinaksha
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238Pacific Worldthat there are thre
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242Pacific Worldforms of not-knowin
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244Pacific WorldPrincipal Repentanc
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246Pacific WorldExtensive Repentanc
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248Pacific WorldIt is believed that
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250Pacific WorldShan-tao draws upon
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252Pacific Worldtsan. Hence, Shan-t
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254Pacific Worldmind, deep mind, an
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282Pacific World. . . the spiritual
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284Pacific World. . . gazes into un
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286Pacific Worldcontemporary observ
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288Pacific WorldThe Dzogchen Primer
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290Pacific Worldinspired by Gampopa
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292Pacific World“effortlessness
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294Pacific Worldaggregate, rather t
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296Pacific WorldAnd yet, Heisig rep
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298Pacific WorldThe next section of
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302Pacific WorldNext, Heisig examin
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304Pacific WorldToward the end of t
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308Pacific Worldwarranted. But it i
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310Pacific Worldthe point about the
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312Pacific WorldJaffe argues in the
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