By E. Gene Smith
Between Tibetan Texts is a part of Wisdom‘s acclaimed reports in Indian and Tibetan Buddhism sequence. for 3 a long time, E. Gene Smith ran the Library of Congress‘s Tibetan textual content booklet undertaking (PL480)-an attempt to salvage and reprint the Tibetan literature that have been amassed by means of groups and exiles of Sikkim, Bhutan, India, and Nepal. Smith wrote prefaces to those reprinted books to assist make clear and contextualize the actual Tibetan texts: the prefaces served as tough orientations to a poorly understood physique of overseas literature. initially produced in print amounts of 20, those prefaces quick turned mythical, and shortly photocopied collections have been passed from student to student, attaining a nearly cult prestige. those essays are accrued the following for the 1st time. The effect of Smith‘s study at the educational examine of Tibetan literature has been large, either for his notable skill to synthesize diversified fabrics into coherent debts of Tibetan literature, historical past, and non secular proposal, and for the exemplary severe scholarship he dropped at this box.
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After this reordering, the Rnying rna pa again fell into a mood of quiescence, a period of defense. The predominant theme was polemic; the most important works of these three and a half centuries, from 1350 to about 1700, are concerned with answering attacks that were mounted by the advocates of other schools. ' and Sog zlog paBlo gros rgyal mtshan (1552-1624) stand out among the great Rnying rna pa names. 'Gos Lo tsa ba was one of the most interesting scholars to appear in the Tibetan tradition.
The Rnying mapa are often criticized for their neglect of exoteric studies, the vinaya in panicular. For the followers of Tibetan Buddhism the apparent con8icts between Mahayana and Theravada cease to exist when one properly understands the concepts of the three vows (lrisamvara): the discipline of the monk (pratimolt[a), the enlightened discipline of the bodhisattva, and the transcendental morality of the tantric practitioner. sum rab dby~). tun khyab). Gzhan phan mtha' yas stressed the strict observance of the vinaya rules externally while practicing the higher esoteric teaching internally.
The center of the nonsectarian movement was Sde dge, the intellectual and artistic heart of eastern Tibet. One of the primary factors in the movement's development at that particular time and place seems to have been the tragedy in the Sde dge ruling family produced by sectarian hatred. These Sde dge princes, like the majority of the Khams pa aristocracy, were patrons of almost any meritorious activity. The vast majority were without pronounced sectarian conviction, although certain sects came to enjoy the recognized patronage of a particular princely family for several successive generations.
Among Tibetan Texts: History and Literature of the Himalayan Plateau by E. Gene Smith