By Sarah Jacoby and Antonio Terrone (eds)
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Desk of Contents
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 course 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 construction in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object relatives concept 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 college of Virginia
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Additional resources for Buddhism Beyond the Monastery: Tantric Practices and their Performers in Tibet and the Himalayas: PIATS 2003: Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford, 2003
TO BE OR NOT TO BE CELIBATE 41 many altercations she recounts between herself and those in her communities who doubted her intentions for not being a nun, as well as the negative gossip she repeatedly mentions swirling around her and her activities in and around monasteries and monks, highlights that her social position as “neither a nun nor a laywoman” (jo min nag min) was at times a controversial one. Though monks can technically engage in sexual intercourse as a part of meditation practice as long as it is unstained by desire according to Bdud ’joms rin po che’s interpretation of Mnga’ ri pan chen’s Three Vow (dom gsum) literature, Se ra mkha’ ’gro most often recounts being solicited by monks not for the purpose of their spiritual enlightenment but for the sake of removing obstacles to their health and longevity.
However, ākinīs and male ecclesiastic hierarchs whose voices interweave with her own had other ideas about the relative balance between maintaining monks’ celibacy and gathering the auspicious connections necessary for Se ra mkha’ ’gro’s successful Treasure revelation. We can read this dual motion in Se ra mkha’ ’gro’s autobiography between her adamant refusals to have consort relationships with monks and the repeated prophecies that seem to call for just that as Se ra mkha’ ’gro’s way of striking a careful balance between representing herself as morally virtuous and as a woman who engaged in the esoteric consort practices to which Bdud ’joms rin po che’s commentary alludes.
Thus over the last millennium both practices have become highly supportive of each other within the great eclectic tradition of Vajrayana Buddhism in Tibet. BIBLIOGRAPHY Sources in Tibetan and Chinese Languages Aryadeva. Dam chos bdud kyi gcod yul, ‘Fifty Small Treaties by Aryadeva’. Bde chen ’gyur med (1540–1615). Thang stong rgyal po’i rnam thar (composed 1609). Chengdu: Si khron mi rigs dpe skrun khang, 1982. Bsod nams dbang ’dus. Lho rgyud kyi mi rigs gna’ rdzas rtog zhib, Nanfang minzu kaogu, Southern Ethnology and Archaeology.
Buddhism Beyond the Monastery: Tantric Practices and their Performers in Tibet and the Himalayas: PIATS 2003: Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford, 2003 by Sarah Jacoby and Antonio Terrone (eds)