By Mostafa Vaziri (auth.)

ISBN-10: 1137022949

ISBN-13: 9781137022943

ISBN-10: 1349437999

ISBN-13: 9781349437993

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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 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 JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kinfolk idea Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

Extra resources for Buddhism in Iran: An Anthropological Approach to Traces and Influences

Example text

The linguistic changes under the influence of Sanskrit occurred at the same time that the Buddhist jātakas were transferred into Persian literature. F. Mojtabai provides numerous insights showing how Sanskrit, and definitely not Greek, heavily influenced local languages in pre-Islamic Khurāsān and later influenced the imported Arabic in the literary works produced in that region.

He changed the focus by lifting it away from the body and putting it instead on the practice of attending to the emerging moments at hand, without wasting thoughts on the future of the decaying physical body and its aftermath. In letting go of all grasping and attachments, including the attachment to life and rebirth, he spoke of his own experience of nīrvāna and death: “Knowledge and insight arose in me; unshakable is my freedom. ”27 In sum, the Buddha perceived that the thinking mind has separated human beings from the reality of nature, and thus mind and natural life tend to clash.

Through Muslim encounters with existing Buddhist art and culture, the tendency to blend the old with the new cultural elements continued into the Islamic period, although not openly permissible. 126 In spite of the prohibition on making human images according to hadīth quoting the Prophet,127 the Islamic ban on pictorial or human representation was disregarded by the Shi‘ites in Iran. This is probably why the Shi‘ites, influenced by the powerful Buddhist and Manichaean iconography, 28 Buddhism in Iran eventually simulated and replaced images of the Buddha or Mānī with the images and paintings of the Prophet and their Imams.

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Buddhism in Iran: An Anthropological Approach to Traces and Influences by Mostafa Vaziri (auth.)


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