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Preparing-For-Ordination.Pdf
Preparing for Ordination: Reflections for Westerners Considering Monastic Ordination in the Western Buddhist Tradition Edited by Ven. Thubten Chodron Originally published by: Life as a Western Buddhist Nun For free distribution. Write to Sravasti Abbey, 692 Country Lane, Newport Wa 99156, USA. The decision to take monastic ordination is an important one, and to make it wisely, one needs information. In addition, one needs to reflect over a period of time on many diverse aspects of one's life, habits, aspirations, and expectations. The better prepared one is before ordaining, the easier the transition from lay to monastic life will be, and the more comfortable and joyous one will be as a monastic. This booklet, with articles by Asian and Western monastics, is designed to inform and to spark that reflection in non-Tibetans who are considering monastic ordination in the Tibetan Buddhist tradition. Thich Nhat Hanh's article and materials in this booklet have been edited and reprinted with his kind permission. Gendun Rinpoche's article first appeared in "Karme Gendun," the newsletter of Kundreul Ling, and has been reprinted here with his kind permission. This booklet as a whole is copyright by Bhikshuni Thubten Chodron. For permission to reprint the entire booklet, please contact her. For permission to reprint any of the articles separately, please contact the individual author. Addresses may be found with the biographies of the contributors. Contents Foreword His Holiness the Dalai Lama Introduction Bhikshuni Thubten Chodron The Benefits and Motivation for Monastic Ordination Bhikshuni Thubten Chodron and Bhikshuni Tenzin Kacho Being a Monastic in the West Bhikshu Thich Nhat Hanh If We Want to Work for the Good of All Beings, What Should We Do? Bhikshu Gendun Rinpoche H. -
Buddhist Nuns' Ordination in the Tibetan Canon
Buddhist Nuns’ Ordination in the Tibetan Canon Online Bibliography in Connection with the DFG Project compiled by Carola Roloff and Birte Plutat Part I: Author List February 2021 gefördert durch Gleichstellungsfonds des Asien-Afrika-Instituts der Universität Hamburg Nuns‘ Ordination in Buddhism – Bibliography. Part 1: Author / Title list February 2021 Abeysekara, Ananda (1999): Politics of Higher Ordination, Buddhist Monastic Identity, and Leadership in Sri Lanka. In Journal of the International Association of Buddhist Studies 22 (2), pp. 255–280. Abeysekara, Ananda (2002): Colors of the Robe. Religion, Identity, and Difference. Columbia: University of South Carolina Press. Adams, Vincanne; Dovchin, Dashima (2000): Women's Health in Tibetan Medicine and Tibet's "First" Female Doctor. In Ellison Banks Findly (Ed.): Women’s Buddhism, Buddhism’s Women. Tradition, Revision, Renewal. Boston: Wisdom Publications, pp. 433–450. Agrawala, V. S. (1966): Some Obscure Words in the Divyāvadāna. In Journal of the American Oriental Society 86 (2), pp. 67–75. Alatekara, Anata Sadāśiva; Radhakrishnan, Sarvepalli (Eds.) (1957): Felicitation Volume Presented to Professor Sripad Krishna Belvalkar. Banaras: Motilal Banarsidass. Ali, Daud (1998): Technologies of the Self. Courtly Artifice and Monastic Discipline in Early India. In Journal of the Economic and Social History of the Orient (Journal d'Histoire Economique et Sociale de l'Orient) 41 (2), pp. 159–184. Ali, Daud (2000): From Nāyikā to Bhakta. A Genealogy of Female Subjectivity in Early Medieval India. In Julia Leslie, Mary McGee (Eds.): Invented Identities. The Interplay of Gender, Religion, and Politics in India. New Delhi, New York: Oxford University Press, pp. 157–180. Ali, Daud (2003): Gardens in Early Indian Court Life. -
White Tara Puja and Long Life Ceremony for Venerable Abbess Bhikshuni Thubten Chodron on the Occasion of Her 70Th Birthday
White Tara Puja and Long Life Ceremony For Venerable Abbess Bhikshuni Thubten Chodron On the Occasion of her 70th Birthday Refuge and Bodhicitta I take refuge until I have awakened in the Buddhas, the Dharma and the Sangha. By the merit I create by engaging in generosity and the other far-reaching practices, I will attain Buddhahood in order to benefit all sentient beings. (x3) May all sentient beings have happiness and its causes. May all sentient beings be free of suffering and its causes. May all sentient beings not be separated from sorrowless bliss. May all sentient beings abide in equanimity, free of bias, attachment, and anger. Invitation to Tara From the supreme abode of Potala, You are born of a syllable TAM. Adorned with Amitabha upon your crown, You are the enlightened activity of the Buddhas of three times. Oh Tara, together with your assembly, I request your presence here. Gods and demi-gods Bow their crowns to your lotus feet, You who rescue from all poverty Mother Tara to you I prostrate. (x3) Chant Leader: Visualize that Venerable Arya Tara dissolves into the White Tara image in the space in front. Seven-Limb Offering to Tara To the Exalted Ārya, the Noble Lady Tārā, And to all the victorious ones and their heirs 1 Dwelling in all directions of the universe, through past, present and future, Sincerely and enthusiastically I pay homage! I make offerings of flowers, incense, lamps, fragrant scents, And food, and music, and the like — Both physical and imaginary, created by the mind. Assembly of Noble Deities, please accept them all! All my negative deeds throughout beginningless time until today, The ten non-virtues and the five with immediate reckoning — Sprung from this mind that is driven by destructive emotions, I confess them all, each and every one. -
BUDDHISM One Teacher, Many Traditions )))!1))) Bhiksu Tenzin Gyatso, the Fourteenth˙ Dalai Lama and Bhiksunı¯ Thubten Chodron ˙ ˙ Foreword by Bhante Gunaratana
Selections from BUDDHISM One Teacher, Many Traditions )))!1))) Bhiksu Tenzin Gyatso, the fourteenth˙ dalai lama and Bhiksunı¯ Thubten Chodron ˙ ˙ Foreword by Bhante Gunaratana Wisdom Publications • Boston Aquired at wisdompubs.org Contents Foreword by Bhante Gunaratana xi Prologue by His Holiness the Dalai Lama xvii Preface by Venerable Thubten Chodron xix Abbreviations xxiii 1. Origin and Spread of the Buddha’s Doctrine 1 Ȇ The Buddha’s Life 1 Ȇ Buddhist Canons and the Spread of the Dharma 2 Ȇ Pāli Tradition 4 Ȇ Buddhism in China 7 Ȇ Buddhism in Tibet 11 Ȇ Our Commonalities and Diversity 13 2. Refuge in the Three Jewels 17 Ȇ Existence of the Three Jewels 18 Ȇ The Tathāgata’s Qualities 19 Ȇ Three Jewels: Pāli Tradition 24 Ȇ Three Jewels: Sanskrit Tradition 28 Ȇ Buddha’s Awakening, Parinirvāṇa, and Omniscience 31 Ȇ Taking Refuge and Maintaining Proper Refuge 35 3. Sixteen Attributes of the Four Truths 39 Ȇ Sanskrit Tradition 39 Ȇ Pāli Tradition 49 Aquired at wisdompubs.org vi | buddhism: one teacher, many traditions 4. The Higher Training in Ethical Conduct 61 Ȇ The Importance of Ethical Conduct 61 Ȇ Prātimokṣa Ethical Restraints 62 Ȇ Why Celibacy? 65 Ȇ The Vinaya Schools 66 Ȇ The Value of the Monastic Community 70 Ȇ Fulfilling the Purpose of Monastic Life 72 Ȇ Monastics, Priests, and Lay Teachers 74 Ȇ Tibetan Monastics and Monastic Institutions 75 Ȇ Challenges for Western Monastics 76 Ȇ Full Ordination for Women 77 Ȇ Advice for Monastics 79 Ȇ The Joy of Monastic Discipline 80 Ȇ Bodhisattva and Tantric Ethical Restraints 81 5. -
Sakyadhita International Association of Buddhist Women
Winter 2018 Volume 27 Sakyadhita International Association of Buddhist Women TAB LE OF CONTENTS Inspiring Nuns in Arunachal Pradesh by Dominique Butet, with Kate Bennett Visakha: The Chief Female Benefactor of the Buddha by Asoka Bandarage From Rape Texts to Bro Buddhism: Critical Canonical and Contemporary Perspectives on the Sex Abuse Scandals in Western Buddhism by Sarah H. Jacoby Disability, Illness, and Dharma: A Tale of Three Lives by Lynn Merrill Weyman Women in Mongolian Buddhist Culture by Altantsetseg Jadamba Buddhist Prevention of Mental Disorders by Geshe Tenzin Kunsel Buddhist-Christian Dialogue: “Multiple Belonging” by Eleanor Pontoriero INSPIRING NUNS IN ARUNACHAL PRADESH News from the Garden by Dominique Butet, with Kate Bennett by Jetsunma Tenzin Palmo Sakyadhita Germany Meets Again Beyond the snow-covered passes, the far-off places of Arunachal Pradesh felt like jewels hidden by Rotraut (Jampa) Wurst in golden boxes. As we moved beyond the Brahmaputra riverscape, we slowly left behind the warmth of rice paddies. Gradually, banana and palm trees disappeared from view. We reached A Nuns’ Leadership Program the Sela Pass after a twelve-hour drive. At the top the pass, 13,700 feet high, a path stretched before by Khenmo Drolma us along a glistening frozen lake that led to a wonderful land nestled between Tibet and Bhutan. Living Vinaya in the West: Taiwanese In this land, the region of Tawang, green slopes mingled with deep forests and pristine streams Vinaya Master Teaches plunged down steep gorges into turbulent rivers. at Sravasti Abbey Located in the western region of Arunachal Pradesh in the northeast of India, Tawang is home by Bhiksuni Thubten Chonyi to the distinctive Monpa people and their culture. -
Dalai Lama Urges Introduction of Bhikshuni Vows Into Tibetan Tradition a Mandala Special Report
BUDDHIST WOMEN Dalai Lama Urges Introduction of Bhikshuni Vows into Tibetan Tradition A Mandala special report Holiness the Fourteenth Dalai Lama has vinaya lineage known as Dharmaguptaka, many Western spoken out strongly in favor of introducing full nuns practicing Tibetan Buddhism have taken bhikshuni his ordination for women in Tibetan Buddhism. vows from these lineages. The Dharmaguptaka lineage of Addressing a packed audience of 1,200 people in July in the vinaya is distinct from the Mulasarvastivada lineage Hamburg, Germany, His Holiness said, "I am 100% sure that was transmitted to Tibet. if Buddha were here today, he would certainly give us Until now, His Holiness's position on this matter was permission for bhikshuni vows." not clear to the wider public, and some senior Tibetan In his statement, His Holiness the Dalai Lama said, monks and lamas have hesitated to encourage nuns to "The four-fold Buddhist community (of bhikshus, receive bhikshuni vows from the Dharmaguptaka lineage or bhikshunis, upasakas and upasikas') is incomplete in the to attend such bhikshuni ordination ceremonies them- Tibetan tradition. If we can introduce the bhikshuni selves. Others actively discourage nuns from taking such ordination, that would be excellent in order to have the higher vows. four-fold Buddhist community complete. ...Given that There could be a gradual change now: at the same women are fully capable of achieving the ultimate goal of conference, His Holiness officially recognized the bhikshuni the Buddha's teachings, in harmony with the spirit of the ordination of women practicing Tibetan Buddhism who modern age, the means and opportunity to achieve this goal have already received their vows from the Dharmagupta should be completely accessible to them." nuns' lineage. -
14Th Sakyadhita International Conference on Buddhist Women Karma Lekshe Tsomo University of San Diego, [email protected]
University of San Diego Digital USD Theology and Religious Studies: Faculty Department of Theology and Religious Studies Scholarship 6-2015 Compassion & Social Justice: 14th Sakyadhita International Conference on Buddhist Women Karma Lekshe Tsomo University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe, "Compassion & Social Justice: 14th Sakyadhita International Conference on Buddhist Women" (2015). Theology and Religious Studies: Faculty Scholarship. 5. https://digital.sandiego.edu/thrs-faculty/5 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Sakyadhita 14th International Conference on Buddhist Women “Compassion and Social Justice” Yogyakarta, Indonesia June 23 to 30, 2015 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, -
To Download a PDF Timeline of the First
Philadelphia Buddhist Association Philadelphia, PA Brief History and Timeline The First Ten Years 1986 to 1996 Introduction In the early 1980’s there was no functioning American Buddhist group meeting on a regular basis in the Philadelphia Area. The previous Zen Society had stopped meeting. The Philadelphia Buddhist Association began in 1986. It developed a regular program of sitting meditation, twice a week with monthly all day sittings. Monthly lectures on basic Buddhist teaching was added. This core program has continued this program for at least 50 weeks of each year since it began. The following timeline records the additional events beyond the basic program Someone notes as to significant events during the first 10 years of operation are included Now in April 2013, which is our 28th year of programing, we expect a completion of this timeline in the near future. 1986 June 17 – A group of 12 American lay Buddhists who had been meeting occasionally to meditate met to organize the Philadelphia Buddhist Association in the home of Edward Leitz at 97 E. Bells Mills Rd. in Chestnut Hill, Philadelphia, PA. This was the first formal meeting of the Association, which established it as a non-profit corporation in the State of Pennsylvania, USA. Regular meditation meetings each Sunday then began in a private home at 123 Pelham. Road in Germantown, Philadelphia, PA. Aug. 17 – A talk by Rev. Soho Machida was held on the subject, “Practicing Zen as a Layperson”. 1987 Basic Program: Meditation sessions - Sunday. Tuesday and Wednesday evenings. 7:30 to 9:10 pm All Day Retreat - 3rd Saturday of each month, 9 am to 4 pm. -
Herefore, Prajfiabecomeseven on the Research Are Professionally the Mind May Have Been Made Perceive
PRAJNA: Sharp, Illuminating, and Rationale for the Compassionate Inquisitiveness Establishment of a Network of Contemplative Observatories by KARL BRUNNHOLZL by B. ALAN WALLACE This excerpt is taken from SINCE IHH I URN OF THE CENTURY, Karl Brunnholzl's The Heart a rapidly growing number of sci- Attack Sutra, a practical and entific studies have revealed the clear explanation of The health benefits of various kinds Heart Sutra, perhaps the of mindfulness-based meditation. most well-known of the core Brain scans, EEG measurements, Buddhist texts. behavioral studies, and question- naires have shown the influence of meditation on the brain and As .the basic inquisitiveness behavior, which in the minds of and curiosity of our mind, prajna many people lends some degree is both precise and playful at the ,«****■ of credibility to the practice of same time. Iconographically it is meditation. In the overwhelm- often depicted as a double-blad- ing majority of such studies, ed, flaming sword which is ex- those who conduct and report B. Alan Wallace with Mathieu Ricard tremely sharp. Such a sword ob- (Courtesy of Mind & Life Institute, viously needs to be handled with ...a worldwide network photo by Raphaele Demandre) great care, and mav even seem of contemplative ob- somewhat threatening. servatories linked by tion, and all discoveries pertain- Prajna is indeed threatening to way of the internet, and our ego and to our cherished be- ing to meditation are claimed by ; collaborating with each lief systems since it undermines our very solid-looking objective selves. Prajna means being found- the scientists, who in many cases our verv notion of reality and reality, but it also cuts through out bv ourselves, which first of all other, modeled after the have little or no meditative expe- the reference points upon which the subjective experiencer of such requires taking an honest look at Human Genome Project. -
Jays Complete Cv at 0621
Curriculum Vitae of Jay L Garfield FAHA Present Appointment Doris Silbert Professor in the Humanities and Professor of Philosophy, Logic and Buddhist Studies, Smith College Visiting Professor of Buddhist Philosophy, Harvard Divinity School Professor of Philosophy, University of Melbourne Adjunct Professor of Philosophy, Central Institute of Higher Tibetan Studies Contact Details Address: Department of Philosophy Smith College Northampton, MA 01063 E-mail: [email protected] Website: jaygarfield.org Phone: +1 413 585 3649 (o) +1 413 695 8660 (m) Personal Details Date of Birth: November 13, 1955 Marital Status: Married, four children Citizenship: USA, Australia Home Address (USA): 105 January Hills Road Amherst, MA 01002 Education A.B., Oberlin College, 1975 MA, University of Pittsburgh, 1976 PhD, University of Pittsburgh, 1986 Areas of Professional Interest Philosophy of Psychology, Cognitive Science, Philosophy of Mind, Philosophy of Language, Metaphysics, Epistemology, Buddhist Philosophy, Applied and Theoretical Ethics, Hermeneutics Academic Honours Fellow of the Australian Academy of the Humanities, 2016 onwards Fellow of the Academy of Finland, 1986-1987 Michael Bennett Memorial Philosophical Essay Prize, 1980 Teaching Fellow in Philosophy, 1976-1980 Andrew Mellon Predoctoral Fellow in Philosophy, 1975-1976 Phi Beta Kappa Sigma Xi High Honors in Philosophy, Oberlin College High Honors in Psychology, Oberlin College June 2021 Jay L Garfield page 2 Grants and Fellowships National Endowment of Humanities Summer Institute Grant (with -
Swanepoel, Blossoms of the Dharma
Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 21, 2014 Blossoms of the Dharma: The Contribution of Western Nuns in Transforming Gender Bias in Tibetan Buddhism Elizabeth Swanepoel University of Pretoria Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All en- quiries to: [email protected]. Blossoms of the Dharma: The Contribution of Western Nuns in Transforming Gender Bias in Tibetan Buddhism1 Elizabeth Swanepoel2 Abstract This article investigates the nature of gender imbalance in Tibetan Buddhism, particularly pertaining to the unavail- ability of bhikṣuṇī ordination, and the specific role West- ern nuns have played in contributing to transforming this imbalance. The article postulates that male privilege con- tinues to dominate the institutional cultures of religious life in Tibetan Buddhism. However, fertile tensions have of late emerged between an underground tradition of highly accomplished female practitioners and the institu- tional preference for male practitioners. A revalorization process has been initiated in recent years by a number of Western female Buddhologists, some of whom are also ful- 1 Title borrowed from Chödron 1999 (ed.), Blossoms of the Dharma: Living as a Buddhist Nun. 2 Department of Biblical and Religious Studies, University of Pretoria. Email: swa- [email protected] 570 Swanepoel, Blossoms of the Dharma ly ordained Tibetan Buddhist nuns. The article highlights the efforts of these accomplished nuns as well as a num- ber of other prominent Western Tibetan Buddhist nuns. -
The Seven Types of Awareness 1
The Seven Types of Awareness The Seven Types of Awareness (sources: Mind in Tibetan Buddhism by Lati Rinpoche and Elizabeth Napper, Mind and Its Functions by Geshe Rabten, Chapter Four of The Gelug/Kagyu Tradition of Mahamudra) A. DEFINITION A definition of awareness ( blo) is: (mere) clarity and knowing. ོ་/ * “Clarity/clear” ( / gsal) གསལ་ • One meaning: “clarity refers to the non-material, space-like nature of consciousness, i.e. its being completely devoid of color, shape, form, or material dimension.” Geshe Rabten • Another meaning: “giving rise to”– the mind always gives rise to something (its object), and is clear about it, i.e. makes it clear. Alex Berzin • Mind is like a mirror in that it takes on an aspect/reflection of its object. * “Knowing/knower” ( / rig pa) རིག་པ་ • Mind always has an object. • Mind knows/experiences/is aware of/engages with its object. • But that does not mean it is always fully conscious, nor that it understands its object. * ”Mere” • Mind is merely a cognitive event: giving rise to an object and experiencing it. • “Mere” can exclude the need for attentiveness, understanding, evaluation, etc. • It also excludes (1) the mind being like a machine that sees, thinks, etc., and (2) a solid “I” that uses the mind to see, think, etc. “Mind in Buddhism refers to experience, namely the mere arising and cognitive engaging with the contents of experience. The continuity of experience is known as the mind-stream, or ‘mental-continuum.’ “It is always individual, with each moment of experience following from previous moments of experience according to the karmic laws of behavioral cause and effect.” Alex Berzin B.