Ethics In Tibetan Religion

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Ethics In Tibetan Religion Bibliography from the THL Bibliographies

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A Clear Differentiation of the Three Codes: Essentila Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems. By Sakaya Pandita Kunga Gyaltshen, trnaslated by Jared Douglas Rhoton. State Univeristy of New York Press.

Perfecdt Conduct: Ascertaining the Three Vows by Ngari Panchen, Pema Wangyi Gyalpo. With Commentary by His Holidness Dudjom Rinpoche, Translated by Khenpo Gyurme Samdrub and Sangye Khandro. Boston: Wisdom publications.

Buddhist Ethics: Jamgon Kongtrul Lodro Taye, translated and edited by The Intenrational Translation Committee founded by the V. V. Kalu Rinpoche, Snow Lion Publicatio;ns

Tantric Ethics: An Explanation of the PRecepts for Buddhist Vajray─üna Practice. By Tsongkhapa. Translated by Gareth Sparham. Boston: Wisdom Publications (2005).

Jan-Ulrich Sobisch (2002) Three-Vow Theories in Tibetan Buddhism: A Comparative Study of Major Traditions from the Twelfth through Nineteenth Centuries. (Contributions to Tibetan Studies 1). David P. Jackson (ed.). 596 pp., hardcover. Reichert Verlag, Wiesbaden. (3-89500-263-1) (external link:

While the moral views of conventional Buddhism insists on strict avoidance of evil deeds, in the Mahayana, which puts first the welfare of others, moral rules may be annulled on occasion. In the Vajrayana practiced in Tibet, some texts mention even an obligation to transgress a given moral code. The attempts since the twelfth century to harmonize the different vows of Pratimoksha, Mahayana, and Vajrayana frequently led to harsh controversies. Some strategies for solving the conflict between vows were attempts to derive from the postulated superiority of Vajrayana either an automatic "upward transformation" of the "lower vows," or a complete "outshining" of conventional moral codes. Others explained particulars of the Vajrayana, such as "sexual yoga," as an exception in the practice of a few, exceedingly accomplished yogis, while in general passages of the Tantras referring to such practices were to be interpreted conforming with convention. The present study investigates Tibetan theories concerning the vows in their initial state as well as their subsequent interpretation. One of its results is the realization that the same term may be used by different authors in quite different ways and that positions that seem contrary originate from a differing appraisal of merely some aspects. The latter, however, appears to be the main cause for the different attitudes in the practice of Mantra. The book contains, apart from an introduction, biographical notes on all authors whose works were utilized, topical summaries of themost important works with detailed annotation, a chapter analysing the history of ideas of some key terms, documentation and translation of Tibetan texts on 227 pages, and detailed indices. Works of mainly the following authors are presented: The Indian pandita Vibhuticandra, the Tibetan masters Go-rams-pa (Sa-skya-pa), sGam-po-pa (bKa'-brgyud-pa), Karma-'phrin-las-pa and Karma-nges-don (Karma bKa'-brgyud-pa), Kong-sprul (Ris-med), 'Jig-rten-mgon-po and rDo-rje-shes-rab ('Bri-gung bKa'-brgyud-pa) as well as mNga'-ris Pan-chen and Lo-chen Dharmashri (rNying-ma-pa).

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