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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 id 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 creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object family 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 collage of Virginia
Ð Paul G. Hackett
Contributors 327

Extra resources for Tantric Buddhist Apologetics, Or Antinomianism As a Norm

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Asvagho~a even com posed an en ti re kavya, the Saundarananda, on the subject of Nanda's love and longing for his wife, and how that \vas transformed into religious piety Nanda's story is ho\vever different from the development in Tantric Buddhism of a homeopathic approach, eradicating the passions by means of [he same. The main feature here is learning [he lesson through shame, as well as, more controversially, the Buddha's telling of \vhar mighr be called a lie, a verbal carrot. hakatthii (i.

For that later tradition is interpreted and attacked as being a religion of pleasure of the senses, and has as its self-proclaimed goal or fruit Great Bliss (Mahiisukha). On the other hand, in European eyes [Theravada] Buddhism has been interpreted and even attacked as being a world-denying religion, the opposite of life-affirming. Its nirvarza has been explained as an unappealing annihilation, a million miles from the baroque culture of Tantra which many have seen as totally dissolute. Earlier Buddhism has been painted so white as to be bland and uninteresting, slightly miserable even.

WALSHE 1987:85). 36-38; [ransl. ibid . ). Together these make up the five ways of proclaiming the possibility of enlightenment in the present and in the world, which is judged false. ). hadhamma is a term with too much of a secular and indeed sensual connotation, as evinced in the first of the five wrong views. The remaining Tantric B'4ddhist Apologetirr four are testament to the position that the jhanas are also finally secular, including the fourth, and enlightenment is only reached thereafter and beyond.

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Tantric Buddhist Apologetics, Or Antinomianism As a Norm by Isabelle Onians

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