Women in Buddhism Glimpses of Space

Total Page：16

File Type：pdf, Size：1020Kb

Women in Buddhism Glimpses of Space: The Feminine Principle and EVAM. in Glimpses of the Profound. Chöygam Trungpa Rinpoche. (Boston MA: Shambhala Publications, 2016) Yasodharā, The Wife of the Bōdhisattva: the Sinhala Yasodharāvata (The Story of Yasodharā) and the Sinhala Yasodharāpadānaya (The Sacred Biography of Yasodharā). trans. Ranjini Obeyesekere. (Albany NY: State University of New York Press, 2009) When a Woman Becomes a Religious Dynasty: The Samding Dorje Phagmo of Tibet. Hildegard Diemberger. (New York NY: Columbia University Press, 2007) The Lives and Liberation of Princess Mandarava: The Indian Consort of Padmasambhava. trans. Lama Chonam and Sangye Khandro. (Somerville MA: Wisdom Publications, 1998) Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro. Sarah H. Jacoby. (New York NY: Columbia University Press, 2014) The Elders’ Verses II: Therīgāthā. trans. K.R. Norman. (Oxford: Pali Text Society, 1995) Women of Wisdom. Tsultrim Allione. (New York NY: Routledge & Kegan Paul Inc., 1984‐ 1987) Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Judith Simmer‐ Brown. (Boston MA: Shambhala Publications, Inc., 2001) Machig Labdrön and the Foundations of Chöd. Jérôme Edou. (Ithaca, NY: Snow Lion Publications, 1996) Meeting the Great Bliss Queen: Buddhists, Feminists, & the Art of the Self. Anne Carolyn Klein. (Ithaca NY: Snow Lion Publications, 1995‐2008) Therigatha: Poems of the First Buddhist Women. Charles Hallisey. (Boston MA: Harvard University Press, 2015) The Lotus‐Born: the Life Story of Padmasambhava. Yeshe Tsogyal. trans. Erik Pema Kunsang. (Hong Kong: Rangjung Yeshe Publications, 1993) Sky Dancer: The Secret Life and Songs of Yeshe Tsogyel. trans. Keith Dowman. (Ithaca NY: Snow Lion, 1984‐1996) Restricted to Vajrayana Students: Niguma, Lady of Illusion. Sarah Harding. (Ithaca NY: Snow Lion Publications, 2010) Refining Our Perception of Reality: Sera Khandro’s Commentary on Dudjom Lingpa’s Account of His Visionary Journey. trans. Ngawang Zangpo. (Boston MA: Snow Lion an Imprint of Shambhala Publications, Inc., 2013) .

Copy Link

Recommended publications

JACEK TRZEBUNIAK* Analysis of Development of the Tibetan Tulku
The Polish Journal of the Arts and Culture Nr 10 (2/2014) / ARTICLE JACEK TRZEBUNIAK* (Uniwersytet Jagielloński) Analysis of Development of the Tibetan Tulku System in Western Culture ABSTRACT With the development of Tibetan Buddhism in Europe and America, from the second half of the twentieth century, the phenomenon of recognising a person as a reincarnation of Bud- dhist teachers appeared in this part of the world. Tibetan masters expected that the identified person will serve important social and religious functions for Buddhist communities. How- ever, after several decades since the first recognitions, the Western tulkus do not play the same important role in the development of Buddhism, as tulkus in China, and the Tibetan communities in exile. The article analyses the cultural and social causes of the different functioning of tulku institution in Western societies. The article shows that a different un- derstanding of identity, power and hierarchy mean that tulkus do not play significant roles in the development of Buddhism in this part of the world. KEY WORDS religious studies, Tibetan Buddhism, tulku, West INTRODUCTION Tulku (Tib. sprul sku) is a person in Tibetan Buddhism tradition who is recog- nised as a reincarnation of a famous Buddhist master. The tradition originated in the 13th century in the Kagyu (Tib. bka’ brgyud) sect when students of the Dusum Khyenpa (Tib. dus gsum mkhyen pa), after his death, found a boy and * Wydział Filozoficzny, Katedra Porównawczych Studiów Cywilizacji Uniwersytet Jagielloński w Krakowie, Polska e-mail: [email protected] 116 Jacek Trzebuniak recognised him as a reincarnation of their master1.
[Show full text]
The Dakini Project
UNLV Theses, Dissertations, Professional Papers, and Capstones 5-1-2014 The Dakini Project Kimberley Harris Idol University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/thesesdissertations Part of the American Literature Commons, and the Comparative Literature Commons Repository Citation Idol, Kimberley Harris, "The Dakini Project" (2014). UNLV Theses, Dissertations, Professional Papers, and Capstones. 2094. http://dx.doi.org/10.34917/5836113 This Dissertation is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Dissertation in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. This Dissertation has been accepted for inclusion in UNLV Theses, Dissertations, Professional Papers, and Capstones by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. THE DAKINI PROJECT: TRACKING THE “BUTTERFLY EFFECT” IN DETECTIVE FICTION By Kimberley Harris Idol Bachelor of Arts in Literature Mount Saint Mary’s College 1989 Master of Science in Education Mount Saint Mary’s College 1994 Master of Arts in Literature California State University, Northridge 2005 Master of Fine Arts University
[Show full text]
YESHE MELONG “Mirror of Wisdom” NEWSLETTER April 1998
YESHE MELONG “Mirror of Wisdom” NEWSLETTER April 1998 News and Advice from Gyatrul Rinpoche A Brief Prayer that Spontaneously Fulfills All Wishes EMAHO! KON CHOG TSA SUM DE SHEK KUN DÜ PAL NYIK DÜ DRO WA GON MED KYAB CHIG PU TÜK JE LÖG TAR NYUR WA’I TÖD TRENG TSAL MAHA GURU PEDMA HERUKAR MÖ GÜ DÜNG SHÜK DRAG PÖ SOL WA DEB DRA DON GEK DANG BAR CHED JAD PUR LOK MA RÜNG GYAL SEN JÜNG PO DAM LA TOK SAM PA LHÜN GYI DRÜB PAR CHIN GYI LOB EMAHO! O Guru Rinpoche, in your glory you embody Buddha, Dharma and Sangha; Lama, Yidam and Khandro; and all the Sugatas, the sole refuge of beings, who are without protection in this dark age. Your compassion is as swift as lightening, Töd Treng Tsal. Maha Guru, wrathful Pedma Heruka, with fervent longing and devotion, we pray to you. Avert enemies, obstructing forces, obstacle-makers, curses and spells. Bring all negative forces—gyalpo, senmo and jungpo demons—under your subjugation. Grant your blessings so that all our wishes be spontaneously fulfilled! Tashi Delek! The old Fire Ox has gone away. He’s wagging his tail at us, therefore we are getting lots of stormy weather from East to West. Hopefully we’ll make it out okay because now the golden Earth Tiger is here. So, I’d like to say to everyone, “Happy New Year!” I am in Hawaii now, everything is fine. My feet are getting better, but I still have a slight problem with my shoulder. Everyday I swim with the fish, and I have lots of friends—mostly around three-years-old—that I play with in the water.
[Show full text]
VT Module6 Lineage Text Major Schools of Tibetan Buddhism
THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
[Show full text]
Compassion & Social Justice
COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying, recording, or otherwise without the prior permission in writing of the editor. CONTENTS PREFACE ix BUDDHIST WOMEN OF INDONESIA The New Space for Peranakan Chinese Woman in Late Colonial Indonesia: Tjoa Hin Hoaij in the Historiography of Buddhism 1 Yulianti Bhikkhuni Jinakumari and the Early Indonesian Buddhist Nuns 7 Medya Silvita Ibu Parvati: An Indonesian Buddhist Pioneer 13 Heru Suherman Lim Indonesian Women’s Roles in Buddhist Education 17 Bhiksuni Zong Kai Indonesian Women and Buddhist Social Service 22 Dian Pratiwi COMPASSION & INNER TRANSFORMATION The Rearranged Roles of Buddhist Nuns in the Modern Korean Sangha: A Case Study 2 of Practicing Compassion 25 Hyo Seok Sunim Vipassana and Pain: A Case Study of Taiwanese Female Buddhists Who Practice Vipassana 29 Shiou-Ding Shi Buddhist and Living with HIV: Two Life Stories from Taiwan 34 Wei-yi Cheng Teaching Dharma in Prison 43 Robina Courtin iii INDONESIAN BUDDHIST WOMEN IN HISTORICAL PERSPECTIVE Light of the Kilis: Our Javanese Bhikkhuni Foremothers 47 Bhikkhuni Tathaaloka Buddhist Women of Indonesia: Diversity and Social Justice 57 Karma Lekshe Tsomo Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and
[Show full text]
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives His Eminence Chöje Ayang Rinpoche was born into a nomadic family in Eastern Tibet (Kham). At his birth special signs appeared. His mother dreamed of a Buddha- like being who emanated a golden vajra that merged into the crown of her head. During another dream a bright light appeared, like a shooting star from the west. It dissolved into her body, filling the whole earth and sky with red light. The young boy was recognised by a delegation of high lamas, including His Holiness The 16th Gyalwang Karmapa, Ayang Drubchen Tenpai Nyinpa, Nelong Drubchen, Traleg Kyagbon, and the tutor of His Holiness Drikung Kyobgon Chabra Rinpoche, as the mind (wisdom) emanation of Terton Rigzin Chögyal Dorje and the seventh incarnation of the founder of the Ayang Monastery in Eastern Tibet (Kham), which was built around 1580 C.E. as a branch of the main Drikung monastery. He took his monk's vows and received his early training at Drikung Thil Changchub Ling, the main Drikung Kagyu monastery in central Tibet. From 1951 to 1955 he studied at Drikung Nyima Changra Philosophical College in central Tibet. From Khenpo Tsense Sangpo he received all the Nyingthig initiations and teachings as well as his first Phowa teaching according to the Nyingma tradition. From the great Drikung lama Nyizong Tripa he received all the initiations of Rinchen Ter Dzod and Kagyu Nag Dzod. From his own monastery, Ayang Thupten Rinpoche, who was also the tutor of the head of the Drikung lineage, bestowed on him teachings of the Six Yogas of Naropa and Mahamudra.
[Show full text]
Guru Padmasambhava of Odiyana (Odisha): the Founder of Lamaism in Tibet Bimalendu Mohanty*1And Varish Panigrahi
Guru Padmasambhava of Odiyana (Odisha): The Founder of Lamaism in Tibet Bimalendu Mohanty*1and Varish Panigrahi Introduction Guru Padmasambhava of Odiyana went to Tibet along with his wife Mandarva in 747 CE at the invitation of the King Trisong Detsen (755 CE to 797 CE) of Tibet and established a Buddhist order that was based upon Vajrayana practice developed in Odisha. He brought a synthesis among the Bon religion, which existed in Tibet along with Sahajagyana, and established Lamaism. From the biographical sketches available from the existing documents, it is known that Padmasambhava was the adopted son of King Indrabhuti, the King of Sambala in Odiyana. The second wife of Guru Padmasambhava, Dakini Yeshe Tsogyal, had written a biography titled The Lotus Born: The Life Story of Padmasambhava where the Guru has been described as the son of King Indrabhuti of Odiyana. It is believed that before reaching Tibet, he had visited Bhutan along with his wife, to settle disputes among warring neighbouring countries and to bring peace in the region. He also spent some time in Sikkim and Nepal while en-route to Tibet. Indrabhuti was a Tantric Sidhacharya and author of many Tantric works including Jnanasidhi, Kurukulla Sadhana, etc. Indrabhuti was a disciple of Kambalapada (683 CE) and Anangavajra (705 CE). He had to undergo various troubles and sufferings in his early life. His only son died a premature death and his territory was devastated by drought and famine. He and his subjects prayed to Lord Buddha for his grace. As a result Sakyamuni appeared as a boy resembling the Buddha at the centre of a lotus blossom on Lake Dhanakosha.
[Show full text]
Wisdom Buddha Dorje Shugden Blog Al Jazeera Top Story
Wisdom Buddha Dorje Shugden Blog: Al Jazeera Top Story -- Revisits Court Case against the Dalai Lama 1/15/09 12:32 PM Wisdom Buddha Dorje Shugden Blog The official blog of the Wisdom Buddha Dorje Shugden Website, providing the latest news, videos, and updates on the Dorje Shugden controversy. WEDNESDAY, JANUARY 14, 2009 Subscribe Al Jazeera Top Story -- Revisits Court Case against Posts the Dalai Lama Comments Al Jazeera’s People and Power has named ‘The Dalai Lama: The Devil Within’ one of their top two stories of 2008. As a result, Al Jazeera is now Protector of Je featuring it again. Tsongkhapa's Tradition The reporter has added at the end of the updated report: "The case against the Dalai Lama is still with the courts. We hope to bring you an update later in the year." As the lawyer for the persecuted Shugden practitioners, Shree Sanjay Jain, explains: "It is certainly a case of religious discrimination in the sense that if within your sect of religion you say that this particular Deity ought not to be worshipped, and those persons who are willing to worship him you are trying to excommunicate them from the main stream of Buddhism, then it is a discrimination of worst kind." Al Jazeera adds: "No matter what the outcome of the court case, in a country Click on picture for Wisdom Buddha Dorje Shugden where millions of idols are worshipped, attempting to ban the Website Deity is an uphill battle. One in which many Buddhist monks have lost their faith in the spirit of the Dalai Lama." Search For a full transcript, see Al Jazeera News Documentary, October 2008.
[Show full text]
Red Lion-Face Dakini Feast Gathering on the 25Th Day of Each Lunar Month
NYINGMA KATHOK BUDDHIST CENTRE PRAYER TEXT RED LION-FACE DAKINI FEAST GATHERING ON THE 25TH DAY OF EACH LUNAR MONTH PAGE 1 VERSES OF SUPPLICATION TO THE EIGHT AUSPICIOUS ARYAS When commencing any activity, by reciting these verses of auspiciousness once at the start, the activity will be accomplished smoothly and in accordance with one’s wishes. Therefore these verses should be given attention to. OM NANG SID NAM DAG RANG ZHIN LHUN DRUB PI TA SHI CHHOG CHUI ZHING NA ZHUG PA YI SANG GYE CHHO TANG GEN DUN PHAG PI TSHOG KUN LA CHHAN TSHAL DAG CHAG TA SHI SHOG Om, To the Buddhas, the Dharmas and Sanghas, The aryan assembly dwelling in the auspicious realms in the ten directions Where apparent existences are pure and spontaneously existent, I prostrate to them all and thus may there be auspiciousness for us all. DRON MI GYAL PO TSAL TEN THON DRUB GONG JAM PI GYEN PAL GE THRAG PAL DAM PA KUN LA GONG PA GYA CHHER THRAG PA CHEN King Of The Lamp, Enlightened Mind Of Stable Power Accomplishing Aims, Glorious Adornment Of Love, Glorious Sacred One Whose Virtues Are Renowned, Vastly Renowned In Giving Attention To All, PAGE 2 LHUN PO TAR PHAG TSAL THRAG PAL TANG NI SEM CHEN THAM CHE LA GONG THRAG PI PAL YID TSHIM DZED PA TSAL RAB THRAG PAL TE TSHEN TSAM THO PE TA SHI PAL PHEL WA DE WAR SHEG PA GYED LA CHHAN TSHAL LO Glorious One Renowned As Strong And Exalted Like Sumeru, Glorious One Renowned In Giving Attention To All Sentient Beings, Glorious One Renowned As Strong And Exalted Who Satisfies Beings' Minds, Merely hearing your names increases auspiciousness and success, Homage to the eight Sugatas.
[Show full text]
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen.
[Show full text]
Eight Manifestations of Padmasambhava Essay
Mirrors of the Heart-Mind - Eight Manifestations of Padmasam... http://huntingtonarchive.osu.edu/Exhibitions/sama/Essays/AM9... Back to Exhibition Index Eight Manifestations of Padmasambhava (Image) Thangka, painting Cotton support with opaque mineral pigments in waterbased (collagen) binder exterior 27.5 x 49.75 inches interior 23.5 x 34.25 inches Ca. 19th century Folk tradition Museum #: 93.011 By Ariana P. Maki 2 June, 1998 Padmasambhava, also known as Guru Rinpoche, Padmakara, or Tsokey Dorje, was the guru predicted by the Buddha Shakyamuni to bring the Buddhist Dharma to Tibet. In the land of Uddiyana, King Indrabhuti had undergone many trials, including the loss of his young son and a widespread famine in his kingdom. The Bodhisattva Avalokiteshvara felt compassion for the king, and entreated the Buddha Amitabha, pictured directly above Padmasambhava, to help him. From his tongue, Amitabha emanated a light ray into the lake of Kosha, and a lotus grew, upon which sat an eight year old boy. The boy was taken into the kingdom of Uddiyana as the son of King Indrabhuti and named Padmasambhava, or Lotus Born One. Padmasambhava grew up to make realizations about the unsatisfactory nature of existence, which led to his renunciation of both kingdom and family in order to teach the Dharma to those entangled in samsara. Over the years, as he taught, other names were bestowed upon him in speciﬁc circumstances to represent his realization of a particular aspect of Buddhism. This thangka depicts Padmasambhava, in a form also called Tsokey Dorje, as a great guru and Buddha in the land of Tibet.
[Show full text]
Deconstructing Androcentrism in Buddhist Literature Through the Lens of Ethnography: a Case Study of Bhutanese Nuns
KEMANUSIAAN Vol. 25, Supp. 1, (2018), 143–165 Deconstructing Androcentrism in Buddhist Literature Through the Lens of Ethnography: A Case Study of Bhutanese Nuns *SONAM WANGMO JULI EDO KAMAL SOLHAIMI FADZIL Department of Anthropology and Sociology, Faculty of Arts and Social Sciences, University of Malaya, 50603 Kuala Lumpur, Malaysia *Corresponding author: [email protected] Published online: 20 December 2018 To cite this article: Wangmo, S., Edo, J. and Fadzil, K.S. 2018. Deconstructing androcentrism in Buddhist literature through the lens of ethnography: A case study of Bhutanese nuns. KEMANUSIAAN the Asian Journal of Humanities 25(Supp. 1): 143–165, https://doi.org/10.21315/ kajh2018.25.s1.8 To link to this article: https://doi.org/10.21315/kajh2018.25.s1.8 Abstract. Traditional androcentric sociology has reinforced biased views of women and portrayed women as silent research objects of minor importance that figure marginally in academic writing, thereby distorting the knowledge base. The same tendencies have been observed in Buddhist religious literature. The bone of contention in the feminist critique of Buddhism is the omission of women from religious literature. Although Buddhist women’s spiritual prowess was well documented in early Buddhism in religious literature such as the Therīgatha, later Buddhist literature began to demonstrate androcentric tendencies, in most instances completely ignoring the religious lives of women. Since women have been largely sidelined in Buddhist texts, it is important to go beyond textual dimensions to gain deeper insights into women’s religious lives. The feminist Buddhist scholar, Rita Gross (2009), in her monumental work, A Garland of Feminist Reflections, emphasised the need to explore various ways other than our own to think, live and practice religion to broaden our horizons to avoid a narrow-minded approach to academic research.
[Show full text]