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 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 Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object kin 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
Read or Download Changing Minds, Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins PDF
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Extra info for Changing Minds, Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins
In general, therefore, same and different, as well as singular and plural, preclude any further alternative because the unaccompanied and the accompanied are [respectively] singular and plural. Ask a Farmer 53 Accompanied and unaccompanied are A and not-A. Since what is unaccompanied is singular and self-same, or non-diverse, and what is accompanied is plural and diverse, the basic principle that anything that exists must be either A or not-A is extended to imply that anything that exists must be either single or plural, must be either self-identical or diverse.
16 And Gunga Tsering learned one more thing: Some time ago, this monk Kunga went back to Tibet on a visit to his remote birthplace, and the local people, treating him as a visiting celebrity, gave him various holy objects they had collected among themselves. Not to put too fine a point on it, but one might expect such objects to be of dubious provenance. In the twilight of the seminar room, we were coming to the end of Jeffrey’s search for the remains of the Self among the trash. He had worried at, picked at, and pointed to almost every bit of trash on the table, considering each—the Self as apple core, the Self as used tea bag, as term paper draft, as paper clip, as newspaper— and eliminating each, one by one, he’d put each one back in the 42 Changing Minds trash can.
Notes 1. Thanks to Tseten Wangchuk and Nadine Leavitt, who helped me with the Chinese-language sources. Concerning the rendering of Tibetan personal names in this article, since many of the contemporary Tibetan persons referred to in this article have previously established romanized forms for their names either legally or in print, I have utilized established romanized forms for the names of such Tibetan scholars and authors as they appear in Library of Congress bibliographic citations. Other Tibetan names and terms appear in standard Wylie transliterations.