The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk (review)

2005 ◽  
Vol 25 (1) ◽  
pp. 192-196
Author(s):  
Christian P. B. Haskett
Keyword(s):  
Tibetan Buddhist ◽  
Buddhist Monk

scholarly journals The science of sensual pleasure according to a Buddhist monk: Ju Mipam's contribution to kāmaśāstra literature in Tibet

2017 ◽  
Vol 80 (2) ◽  
pp. 319-337
Author(s):  
Sarah H. Jacoby
Keyword(s):  
Nineteenth Century ◽  
Tibetan Buddhist ◽  
Late Medieval ◽  
Indian Science ◽  
Buddhist Monk ◽  
Sensual Pleasure ◽  
Literary Output

AbstractOf all the myriad aspects of Indian learning to be incorporated into Tibetan Buddhist scholarship, one of the least likely would seem to be the Indian science of sensual pleasure, kāmaśāstra. Even so, we do find traces of Sanskrit kāmaśāstra transposed into Tibetan Buddhist idiom. The most innovative example is the Treatise on Passion (’Dod pa'i bstan bcos) written by Ju Mipam Jamyang Namgyel Gyatso (1846–1912). This article investigates the reasons why the polymath monastic scholar Ju Mipam included kāmaśāstra in his expansive literary output, as well as his sources and influences for doing so. It argues that Mipam's work builds on an intertextuality already apparent in late medieval Sanskrit tantric and kāmaśāstric works, but one that took on new importance in the context of the non-biased outlook (Tib. ris med) that characterized Ju Mipam's nineteenth-century eastern Tibetan milieu.

scholarly journals Fostering Respectful and Productive Conversations: Lessons Learned From Debating Courtyards in Tibetan Buddhist Monasteries

2021 ◽  
Vol 6 ◽  
Author(s):  
Lodoe Sangpo ◽  
Manan Dhuldhoya ◽  
Niyati Dhuldhoya ◽  
Brian G Dias
Keyword(s):  
Lessons Learned ◽  
Tibetan Buddhist ◽  
Buddhist Monk ◽  
Human Interactions ◽  
The Media ◽  
Monastic Communities ◽  
Modes Of Interaction

A suspicion for perspectives that differ from one’s own is not new to human interactions. What is new, however, is the disregard and the resultant disrespect that colours mainstream discourse across the globe today, whether in the media or in person. This creates barriers to healthy interaction and hence to learning from collaboration. Our team comprises a Tibetan Buddhist monk, a writer, an editor, and a neuroscientist, and we hope this paper, guided and crafted by a regard for the diversity of our experiences across two continents, can demonstrate how respectful and productive conversations can be achieved. We begin by stating the need for forms of communication that are very different from prevailing modes of interaction. We then examine the mechanics of debate that form the foundations of communication and learning in Buddhist monastic communities and discuss how this form of debate can help us arrive at harmonious interactions. Finally, we propose a format for respectfully initiating, maintaining, and ending conversations that take place anywhere from the classroom to the boardroom and newsroom.

Contemplative Principles of a Non-dual Praxis: the Unmediated Practices of the Tibetan ‘Heart Essence’ (sNying thig) Tradition

2015 ◽  
Vol 31 (2) ◽  
pp. 215-240
Author(s):  
Eran Laish
Keyword(s):  
Contemplative Practice ◽  
Tibetan Buddhist ◽  
Buddhist Tradition ◽  
The Common

This article focuses on the main contemplative principles of the ‘Heart Essence’ (sNying thig), a Tibetan Buddhist tradition that is characterized by a vision of non-duality and primordial wholeness. Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate concentration and gradual purification, the ‘Heart Essence’ affirms four contemplative principles of non-objectiveness, openness, spontaneity and singleness. As these principles transcend intentionality, temporality, and multiplicity, they are seen to directly disclose the nature of primordial awareness, in which the meanings of knowing and being are radically transformed. Therefore, the article will also consider the role of these non-dual contemplative principles in deeply changing our understanding of being and knowing alike.

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