By Doboom; Mullin, Glenn Tulku

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kin thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

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Example text

The mental consciousness we live with at the moment is very coarse. Afilicted by distraction and agitation, it is unable to grasp higher vision~ Deeper truth cannot be perceived in its actual mode. Therefore we must develop one-pointed concentration and refine the mind. The concentrated mind is the mind of samadhi. To gain the mind of samadhi, which is free from even subtle mental agitation, we must first gain control over our activities of body and speech. When body and speech are controlled, the higher qualities of mind are easily cultivated.

One rhay ga:in countless samadhis And accomplish the meditative absorptions Of the four realms of form and formlessness, Yet this will not give one the strength With which to cross samsara's ocean. 35. Relying on the bodhimind as one's carriage, Constantly prod the horses With the iron whip of mindfulness of death. accomplish fearless Buddhahood. 36. Abiding in thoughts of refuge, Higher discipline and spiritual aspiration, Take upon yourself the oath of a Bodhisattva And gradually work in accordance with your capacity Through all the Bodhisattva practices.

34 4. Abandon hesitant attitudes And apply yourself·boldly in practice.. Lessen sleep, apathy and laziness And apply. yourself with zealous energy. 5. Guard the doorways of experience With mindfulness, alertness and vigilance. Three times each day and night Formally observe the streams of your thoughts. 6. Be like an eye always seeing your own faults But be like a blind person toward the faults of others. Be without arrogance and pride, Meditating constantly on the meaning of emptiness and non-self.

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Atisha and Buddhism in Tibet by Doboom; Mullin, Glenn Tulku


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