By Toshihiko Izutsu

ISBN-10: 8834007867

ISBN-13: 9788834007860

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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 construction in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object relatives idea 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
Ð Paul G. Hackett
Contributors 327

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Everywhere they are conceived in terms of humanity. The same is also the case with the most important among these spirits . . , the lord of the soil, who deserves a special place. His cult, and the particular relationship he has with the collectivity which offers him the cult, would characterize, better perhaps than anything else, the form of religion which I believe to have been common at one time to the various parts of monsoon Asia. 13 When I first read these words, I actually dismissed his claim as the by-product of an earlier idealistic academic generation, a romantic European penchant for ascertaining the presence of universal patterns of religion at the expense of the rich textures of cultural specificity grounded in historical experience.

My sense is that, historically, the phi cults of the Lao cultural regions of Laos and northeastern Thailand have remained relatively less encompassed or acculturated (“sanskritized” or “buddhacized”), that is until recently in northeast Thailand. Consequently, what we do not see in play within Lao religious culture, as we do see very clearly in the Sinhala Buddhist religious culture of Sri Lanka, is a thoroughly Buddhist rationalization that serves to interpret various aspects of popular religion, including the cult of phi.

They went to walk in the forest of the Himalayas where they captured a small lion which they called Sing Keo Sing Kham—Crystal Lion, Gold Lion. They tamed it and brought it along. Returning home they conquered a dangerous beast—a lion—[which they put] in an iron cage which they placed in their paddy field by the pond of S’va—the dwelling place of the King Naga (dragon) Thao K’am Leng. Suffering from injuries caused by the wild lion of Sangk’alok, the old couple died shortly afterwards. Before passing away they told men to make masks to represent them and their adopted son, Sing Keo Sing Kham.

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La filosofia del buddhismo zen by Toshihiko Izutsu


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