Relevant bibliographies by topics / Monastic and religious life Buddhist nuns

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Monastic and religious life Buddhist nuns'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Monastic and religious life Buddhist nuns.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Monastic and religious life Buddhist nuns"

1

Eichman, Jennifer. "Zhuhong’s Communal Rules for the Late Ming Nunnery Filiality and Righteousness Unobstructed." NAN Nü 21, no. 2 (December 11, 2019): 224–75. http://dx.doi.org/10.1163/15685268-00212p03.

Full text
Abstract:
AbstractThis article presents a single detailed case study of communal life at a small private Buddhist nunnery governed by strict rules and inhabited by religiously active nuns. The first half of this article focuses on why the nunnery was constructed, how it was funded, where it was built, its architectural design, and its residents. The second half examines the daily ritual activities of the nuns, their education, disciplinary procedures, fundraising, and community relations. In bringing to life how the culture of monastic discipline shaped the daily rhythms of these nuns’ lives, this article further sheds light not only on monastic culture in Hangzhou at the end of the Ming, but also demonstrates the contrast between that culture and other Buddhist and contemporary religious competitors in the surrounding religious landscape. In so doing, this article shifts our attention from the study of hagiography to the broader context of female monastic culture exhibited in the genres of communal rules (guiyue) and vinaya texts.
APA, Harvard, Vancouver, ISO, and other styles
2

Kim, Hwansoo. "Two Incarnations, One Person: The Complexity of Kim Iryŏp’s Life." Journal of Korean Studies 26, no. 1 (March 1, 2021): 51–71. http://dx.doi.org/10.1215/07311613-8747707.

Full text
Abstract:
Abstract Kim Iryŏp (Kim Wŏnju, 1896‒1971) was a pioneering feminist and prolific writer who left lay life to become a Buddhist nun. The bifurcation of her life between the secular and religious has generated two separate narratives, with Korean feminist studies focusing on Iryŏp as a revolutionary thinker and Buddhist studies centering on Iryŏp as an influential Buddhist nun. When divided this way, the biography of each career reads more simply. However, by including two significant but unexplored pieces of her history that traverse the two halves of her narrative, Iryŏp emerges as a more complex figure. The first is her forty-five-year relationship with the Buddhist monk Paek Sŏng’uk (1897‒1981). The second is how she extended some of her early feminism into monastic life but said little about the marginalization of nuns in Buddhism’s highly patriarchal system. In both her relationship with Paek and her feminism, Iryŏp drew on the Buddhist teaching of nonself, in which the “big I” is beyond gender. Thus, Iryŏp repositions herself as having attained big I, while Paek remained stuck in “small I.” Yet, while she finds equality with monks through an androgynous big I, none of her writings contest Korean Buddhism’s androcentric institutional structure.
APA, Harvard, Vancouver, ISO, and other styles
3

Shono, Masanori. "Local Buddhist Monastic Agreements among the (M?la)sarv?stiv?dins." Buddhist Studies Review 34, no. 1 (September 11, 2017): 53–66. http://dx.doi.org/10.1558/bsrv.33779.

Full text
Abstract:
Recently, there have been an increasing number of studies on the Buddhist monastic community as a whole and on individual Buddhist monks and nuns in Vinaya literature. However, we do not know much about how a local Buddhist monastic community was administered. In order to consider just an aspect of the administration in a local monastic community, I will in this paper investigate descriptions of agreements (Skt kriy?k?ra-) that local monastic communities or local Buddhist monks conclude in Vinaya texts belonging to the (M?la)sarv?stiv?dins.
APA, Harvard, Vancouver, ISO, and other styles
4

Chiu, Tzu-Lung, and Ann Heirman. "The Gurudharmas in Buddhist Nunneries of Mainland China." Buddhist Studies Review 31, no. 2 (January 15, 2015): 241–72. http://dx.doi.org/10.1558/bsrv.v31i2.241.

Full text
Abstract:
According to tradition, when the Buddha’s aunt and stepmother Mah?praj?pat? was allowed to join the Buddhist monastic community, she accepted eight ‘fundamental rules’ (gurudharmas) that made the nuns’ order dependent upon the monks’ order. This story has given rise to much debate, in the past as well as in the present, and this is no less the case in Mainland China, where nunneries have started to re-emerge in recent decades. This article first presents new insight into Mainland Chinese monastic practitioners’ common perspectives and voices regarding the gurudharmas, which are rarely touched upon in scholarly work. Next, each of the rules is discussed in detail, allowing us to analyse various issues, until now understudied, regarding the applicability of the gurudharmas in Mainland Chinese contexts. This research thus provides a detailed overview of nuns’ perceptions of how traditional vinaya rules and procedures can be applied in contemporary Mainland Chinese monastic communities based on a cross-regional empirical study.
APA, Harvard, Vancouver, ISO, and other styles
5

Salgado, Nirmala S. "On the Question of “Discipline” (Vinaya) and Nuns in Theravāda Buddhism." Religions 10, no. 2 (February 4, 2019): 98. http://dx.doi.org/10.3390/rel10020098.

Full text
Abstract:
This article centers on the relationship of rules (nīti) to the monastic form of life of contemporary Buddhist nuns in Sri Lanka. A genealogy of scholarship focusing on the rules of Buddhist monks and nuns led scholars to affirm a clear-cut distinction between nuns who have the higher ordination (bhikkhunῑs) and those who do not have it. However, that distinction is not self-evident, because bhikkhunῑs and other nuns lead lives that do not foreground a juridical notion of rules. The lives of nuns focus on disciplinary practices of self-restraint within a tradition of debate about their recent higher ordinations. Whether or not they are bhikkhunῑs, nuns today refer to rules in ways that are different from that which dominant Vinaya scholarship assumes. This article proposes that it is misleading to differentiate Buddhist nuns based on an enumeration of their rules and argues that nuns’ attitudes to rules say more about attempts to authorize claims to power in current debates about their ordination than about their disciplinary practice as a communal form of life.
APA, Harvard, Vancouver, ISO, and other styles
6

ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.

Full text
Abstract:
The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
APA, Harvard, Vancouver, ISO, and other styles
7

Anderson, Carol S., and Nirmala S. Salgado. "Introduction to papers on Women’s Leadership Roles in Therav?da Buddhist Traditions." Buddhist Studies Review 27, no. 1 (September 7, 2010): 15–16. http://dx.doi.org/10.1558/bsrv.v27i1.15.

Full text
Abstract:
These papers were presented at a panel, organized by us and chaired by Liz Wilson, on ‘Women’s Leadership and Monastic Organizations in Therav?da Buddhist Traditions’, at the 2008 American Academy of Religion meeting, Chicago. Here, we bring together articles that examine the roots of the teachings on nuns in P?li literature with others which investigate issues relating to contemporary Therav?da nuns, as well as an analysis of relevant debates in ancient China. The objective of these papers is to contribute to discussion of the multiple ways in which professionally celibate women are represented, organized and empowered in the textual and contemporary traditions of P?li and Therav?da Buddhism, to study how representations of female monasticism are related to organizational structures of leadership and agency, and explore how debates over the need for ‘dual ordination’ have occurred in traditions other than the Therav?da.
APA, Harvard, Vancouver, ISO, and other styles
8

Tsomo, Karma Lekshe. "Lao Buddhist Women: Quietly Negotiating Religious Authority." Buddhist Studies Review 27, no. 1 (September 7, 2010): 85–106. http://dx.doi.org/10.1558/bsrv.v27i1.85.

Full text
Abstract:
Throughout years of war and political upheaval, Buddhist women in Laos have devotedly upheld traditional values and maintained the practice of offering alms and other necessities to monks as an act of merit. In a religious landscape overwhelmingly dominated by bhikkhus (fully ordained monks), a small number have renounced household life and become maekhaos, celibate women who live as nuns and pursue contemplative practices on the periphery of the religious mainstream. Patriarchal ecclesiastical structures and the absence of a lineage of full ordination for women have combined to render the religious roles of Buddhist nuns and laywomen virtually invisible throughout most of Lao history. With limited access to Buddhist learning, maekhaos live at the margins of Lao society, both spatially and economically. Based on interviews gathered during fieldwork in Laos and at a Lao temple in California, this paper examines the lives of Lao Buddhist women, their relationship to religious authority, and ways they might move from the margins to full inclusion in Lao religious life.
APA, Harvard, Vancouver, ISO, and other styles
9

Jonveaux, Isabelle. "Facebook as a monastic place? The new use of internet by Catholic monks." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 99–109. http://dx.doi.org/10.30674/scripta.67435.

Full text
Abstract:
Although Catholic monasteries are theoretically out of the world, monks and nuns more and more use the internet, both for religious and non-religious reasons. While society at large often takes it for granted that monks are out of modernity, monastic communities have been adopted media from relatively early on, and we cannot say that they have come late to its use. The internet can offer monasteries a lot of advantages because it allows monks to be in the world without going out of the cloister. Nevertheless, the introduction of this new media in monasteries also raises a lot of questions about the potential contradictions it poses with other aspects of monastic life. The paper seeks to research the use of the medium by monks and nuns even in their daily lives, and attempts especially to investigate the potential changes it brings to monastic life.
APA, Harvard, Vancouver, ISO, and other styles
10

Yuet, Keung Lo. "Conversion to Chastity: A Buddhist Catalyst in Early Imperial China." NAN NÜ 10, no. 1 (2008): 22–56. http://dx.doi.org/10.1163/138768008x273700.

Full text
Abstract:
AbstractThis paper traces the history of the notion of female chastity (zhen) in China from pre-Qin to the mid-imperial era and argues that, prior to the arrival of Buddhism in China, the idea of female “chastity” was concerned not so much with physical virginity as the dutiful fulfillment of wifely obligations as stipulated by the Confucian marriage rites. A woman's chastity was determined by her moral rectitude rather than by her biological condition. The understanding of the physical body as a sacrosanct entity that must be defended against defilement and violation emerged under the influence of Buddhist notions of the uncontaminated body, the pious observance of the Buddhist monastic code, and the performance of religious charity that became popular in early imperial China. Based on a critical analysis of a wide array of Confucian canonical texts, dynastic histories, Indian Buddhist scriptures, biographies of Chinese monks and nuns, the monastic code, and Chinese Buddhist encyclopedias, this paper delineates the gradual process by which the Buddhist concept of the “pure body” became fully assimilated into the indigenous Chinese notion of female “rectitude” and the notion of female chastity finally acquired an ontological identity around the end of the sixth century.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Monastic and religious life Buddhist nuns"

1

Burbee, Carolynn. "Catherine and the convents : the 1764 secularization of the church lands and its effect on the lives of Russian nuns /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9988715.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Quinn, Barbara E. "Gathering for holy conversation a spirituality of communal discernment /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Diener, Laura Michele. "Gendered Lessons: Advice Literature for Holy Women in the Twelfth Century." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1204677363.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Sullivan, Rebecca. "Revolution in the convent : women religious and American popular culture, 1950-1971." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0020/NQ55383.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Kluitmann, Katharina. ""Die Letzte macht das Licht an?" : eine psychologische Untersuchung zur Situation junger Frauen in apostolisch-tätigen Ordensgemeinschaften in Deutschland /." Münster : Dialogverlag, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016289270&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Jones, Elizabeth A. "Convent Spaces and Religious Women: A Look at a Seventeenth-Century Dichotomy." Ohio : Ohio University, 2008. http://www.ohiolink.edu/etd/view.cgi?ohiou1197995026.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Chen, Pi-Yen. "Morning and evening service : the practice of ritual, music, and doctrine in the Chinese Buddhist monastic community /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934032.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Monastic and religious life Buddhist nuns"

1

Barua, Subhra. Monastic life of the early Buddhist nuns. Calcutta: Atisha Memorial Pub. House, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Women living Zen: Japanese Sōtō Buddhist nuns. New York: Oxford University Press, 1998.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Cho, Eunsu. Korean Buddhist nuns and laywomen: Hidden histories, enduring vitality. Albany: State University of New York Press, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Korean Buddhist nuns and laywomen: Hidden histories, enduring vitality. Albany: State University of New York Press, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Meditation in modern Buddhism: Renunciation and change in Thai monastic life. Cambridge: Cambridge University Press, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Renunciation and empowerment of Buddhist nuns in Myanmar-Burma: Building a community of female faithful. Leiden: Brill, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

The journey of one Buddhist nun: Even against the wind. Albany: State University of New York Press, 2001.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Ba zhi shi shi ji Dunhuang ni seng yan jiu. Beijing: Ren min chu ban she, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Grant, Beata. Eminent nuns: Women Chan masters of seventeenth-century China. Honolulu: University of Hawai'i Press, 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Eminent nuns: Women Chan masters of seventeenth-century China. Honolulu: University of Hawai'i Press, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Monastic and religious life Buddhist nuns"

1

Childs, Geoff, and Namgyal Choedup. "Becoming Nuns." In From a Trickle to a Torrent, 89–99. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299511.003.0006.

Full text
Abstract:
Chapter 6 begins with the life story of a village-based nun to demonstrate how a woman’s path to religious attainment can be strewn with obstacles rooted in gender roles and ideologies. The chapter then explores the motives parents have for making their daughters nuns, the advantages young women perceive in pursuing a religious vocation, and gendered notions of virtue that affect life opportunities for nuns. The main theme of the chapter centers on how the modernizing of Buddhist institutions and educational migration are transforming the nun’s role from a servant in her parents’ village household to a disciple of the Buddha’s teachings who resides in an urban institution.
APA, Harvard, Vancouver, ISO, and other styles
2

Davis, Stephen J. "3. Rules, social organization, and gender." In Monasticism: A Very Short Introduction, 37–56. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198717645.003.0004.

Full text
Abstract:
‘Rules, social organization, and gender’ considers the social organization of community-based monasticism and the function of rules for the shaping of monastic identity and practice, using both Buddhist and Christian case studies. The study of Buddhist monastic codes draws on different versions of the Vinaya, while the investigation of Christian monastic codes delves into two late ancient Egyptian examples from Upper Egypt. These sources are used to explore how monastic lifestyles and identities replaced conventional civic and familial models, and how gendered forms of monastic life were regulated and sometimes crucially differentiated from each other in practice. Two helpful concepts for understanding how monastic rules function for monks and nuns are ‘resocialization’ and ‘form-of-life’.
APA, Harvard, Vancouver, ISO, and other styles
3

Davis, Stephen J. "4. Saints and spirituality." In Monasticism: A Very Short Introduction, 57–80. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198717645.003.0005.

Full text
Abstract:
Monastic rules constitute a ‘form-of-life’ for monks and nuns seeking to pursue a life of withdrawal and renunciation. But when it comes to the cultivation of specific virtues—holiness, purity, or perfection—Christian, Jain, and Buddhist monastics have also had other cultural and ethical models to draw on, including charismatic ascetic virtuosi who inspire acts of imitation and veneration. ‘Saints and spirituality’ considers the privileged role that saints and their stories play in the shaping of monastic spirituality. It first defines sainthood in different traditions and then looks at the lives of monastic saints—including Francis of Assisi, Mahāvīra, Gautama Buddha, Anthony, and Milarepa—and the ethics of imitation.
APA, Harvard, Vancouver, ISO, and other styles
4

Lux-Sterritt, Laurence. "The contemplative ideal of dying to the world." In English Benedictine Nuns in Exile in the Seventeenth Century. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526110022.003.0002.

Full text
Abstract:
Through the textual analysis of clerical prescriptive writings and of the notes compiled by the nuns themselves, this chapter examines the contemplative ideal and the idea of social death at its very core. By dedicating themselves to the monastic life, encosed and in exile, postulants embraced a lifestyle that required great determination to die to the world, to others and to themselves, in order to exist for and in Christ only. The manuscripts of their spiritual guides, their superiors, and the few personal notes left by the nuns themselves show how these ideals form the infrastructure of religious life; spiritual progress appeared impossible without absolute abandonment and self-denial.
APA, Harvard, Vancouver, ISO, and other styles
5

Vera, Alejandro. "Convents and Monasteries." In The Sweet Penance of Music, 101–56. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190940218.003.0003.

Full text
Abstract:
This chapter studies musical life in convents and monasteries during the colonial period. Among other aspects, it shows how music represented for the nuns both a tool for entering the convent and an authentic vocation. It explores the musical links between monastic institutions, and between them and the cathedral, explaining how these frequent contacts facilitated the circulation of musicians and sacred music throughout the city. It also studies the prevailing instruments, repertoires, and musical genres, including music performed by drummers and trumpeters during the main fiestas. Finally, it also analyzes some pieces preserved in the cathedral, but linkable to religious orders, such as three lessons for the Dead by the Franciscan Cristóbal de Ajuria, some villancicos composed for the profession of nuns, and a villancico entitled “Qué hará Perote pasmado,” possibly composed for a monastery in the early 19th century. All of this contributes to situating monastic music in Santiago’s soundscape.
APA, Harvard, Vancouver, ISO, and other styles
6

Pacey, Scott. "Decline and Revitalization." In Buddhist Responses to Christianity in Postwar Taiwan. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463724111_ch04.

Full text
Abstract:
The General who Awakens the World had, by the 1960s, left the military and resumed his monastic life as Shengyan. Like Yinshun, he would become one of the most significant Chinese Buddhists of the twentieth century. Shengyan’s scholarship on religious history aimed to show how belief systems fit into a scheme of religious evolution, according to which Buddhism— using academic evidence—was judged as more “advanced” than other traditions, including Christianity. Using two of Shengyan’s academic works, this chapter shows how his Buddhist apologetics represented an elaboration of Yinshun’s scholarly approach to upholding notions of Buddhist superiority. Buddhists had lamented what they saw as the decline of their tradition in the twentieth century; Shengyan’s scholarship was also an attempt to restore “true” Buddhism, which would be seen as thoroughly compatible with the modern world.
APA, Harvard, Vancouver, ISO, and other styles
7

Lehfeldt, Elizabeth A. "Uneven conversions: how did laywomen become nuns in the early modern world?" In Conversions. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9780719099151.003.0007.

Full text
Abstract:
Accustomed as we are to the presence of nuns in the religious landscape of early modern Europe, we imagine a straightforward trajectory by which secular women who entered a convent took vows and donned a veil. This chapter interrogates the seemingly simple process by which laywomen were “converted” into nuns. Upon entering convents, women crossed a border that separated the profane from the sacred. The cloister setting, in turn, required them to adapt to a very different type of existence. They were expected to adhere to monastic principles, many of which were distinctly gendered. Using evidence from English and Spanish convents between 1450 and 1650, this paper will analyze the mechanisms, and the material considerations, that shaped this transformation. How did religious rules, convent architecture, male ecclesiastical oversight, material culture, the rhythms of daily life within the convent, and other factors shape the process by which secular women became nuns? Ultimately, the chapter argues, these conversions were uneven or incomplete. The mechanisms listed above that conditioned this conversion permitted and sometimes even encouraged a complicated identity that blurred the distinction between sacred and secular worlds.
APA, Harvard, Vancouver, ISO, and other styles
8

Gorvine, William M. "Teaching, Writing, Travel, and Dialogue." In Envisioning a Tibetan Luminary, 95–125. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199362349.003.0005.

Full text
Abstract:
Chapter 4 examines the mid-career activities of this minority Bönpo living beyond the framework of an institutionally based monastic life. These developments include his emergence as a sought-after teacher; his contemplative approach to the writing process; his myriad experiences and responsibilities as an itinerant lama; his burgeoning relationships with influential patrons; and his connections with cosmopolitan figures beyond the Bön tradition. During his journeys Shardza typically presided over rituals, offered and occasionally received teachings and initiations, attracted students and patrons, and raised funds for religious purposes. He also engaged in in-depth conversations with other respected teachers he encountered, both Bönpo and Buddhist, often on the basis of his written works. Tenpé Gyaltsen reports that these ecumenical relations attest to his broadmindedness and freedom from narrow sectarian bias.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Monastic and religious life Buddhist nuns' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography