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Buddhist Canon Law on the Performance and Consumption of Music in Tibet”, Revue D’Etudes Tibétaines, No
Regulating the Performing Arts: Buddhist Canon Law on the Performance and Consump- tion of Music in Tibet Cuilan Liu uddhist canon law prohibits its lay and monastic adherents from performing, teaching, or watching song (Skt. gīta; Ch. B ge 歌; Tib. glu), dance (Skt. nṛta; Ch.wu 舞; Tib. gar), or instru- mental music (Skt. vādita; Ch. jiyue 伎樂; Tib. rol mo) to varying de- 1 grees. Yet, renowned Buddhist masters and high-ranking monks in Tibet regularly ‘violated’ this prohibition. For the Tibetan yogin Mi la ras pa (1040-1123) and the Dge lugs pa monk abbot Shar Skal ldan rgya mtsho (1607-1677), composing and performing songs of spiritual realization (mgur glu) were a means of sharing experiences that were acquired through solitary religious practice. In A Happy Feast for the Eyes, Mind, and Ears (Mig yid rna ba'i dga' ston), a late seventeenth century songbook with notes on melodies whose compilation was attributed to the Tibetan regent (Sde srid) Sangs rgyas rgya mtsho (1653-1705), two local regents from western Tibet (Gtsang)—Phun tshogs rnam rgyal (1586? -1621) and Bstan skyong dbang po (1606- 1642)—were said to have established a form of court music (gar glu) under their regime in the early seventeenth century.2 After that re- gime collapsed in 1641, this form of music was brought to the court of the Fifth Dalai Lama Ngag dbang Blo bzang rgya mtsho (1617- I thank the Fairbank Center, South Asia Institute, the Graduate School of Arts and Sciences at Harvard University, as well as the Matsushita International Foundation, China Times Cultural Foundation, and Sheng Yen Education Founda- tion for supporting the development of this research at Harvard University from 2006 to 2014. -
Notes and Topics: Synopsis of Taranatha's History
SYNOPSIS OF TARANATHA'S HISTORY Synopsis of chapters I - XIII was published in Vol. V, NO.3. Diacritical marks are not used; a standard transcription is followed. MRT CHAPTER XIV Events of the time of Brahmana Rahula King Chandrapala was the ruler of Aparantaka. He gave offerings to the Chaityas and the Sangha. A friend of the king, Indradhruva wrote the Aindra-vyakarana. During the reign of Chandrapala, Acharya Brahmana Rahulabhadra came to Nalanda. He took ordination from Venerable Krishna and stu died the Sravakapitaka. Some state that he was ordained by Rahula prabha and that Krishna was his teacher. He learnt the Sutras and the Tantras of Mahayana and preached the Madhyamika doctrines. There were at that time eight Madhyamika teachers, viz., Bhadantas Rahula garbha, Ghanasa and others. The Tantras were divided into three sections, Kriya (rites and rituals), Charya (practices) and Yoga (medi tation). The Tantric texts were Guhyasamaja, Buddhasamayayoga and Mayajala. Bhadanta Srilabha of Kashmir was a Hinayaist and propagated the Sautrantika doctrines. At this time appeared in Saketa Bhikshu Maha virya and in Varanasi Vaibhashika Mahabhadanta Buddhadeva. There were four other Bhandanta Dharmatrata, Ghoshaka, Vasumitra and Bu dhadeva. This Dharmatrata should not be confused with the author of Udanavarga, Dharmatrata; similarly this Vasumitra with two other Vasumitras, one being thr author of the Sastra-prakarana and the other of the Samayabhedoparachanachakra. [Translated into English by J. Masuda in Asia Major 1] In the eastern countries Odivisa and Bengal appeared Mantrayana along with many Vidyadharas. One of them was Sri Saraha or Mahabrahmana Rahula Brahmachari. At that time were composed the Mahayana Sutras except the Satasahasrika Prajnaparamita. -
Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's Preaching Was Orally Compiled Into Many
Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. The Agam Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. Traditionally these sutras were orally pass on from teachers (acharyas or gurus) to the disciples for several centuries. Also, during the course of time many learned acharyas (elder monks) compiled commentaries on the various subjects of the Agam literature. In olden times, the books were hand-written and rare. Also the religious books and scriptures were considered possessions and attachments for ascetics. Therefore Agam sutras were rarely documented and not widely distributed for or by ascetics. During the course of time, it became extremely difficult to keep memorizing the entire Jain literature (Agam sutras and Commentary literature) compiled by the many Ächäryas. Also there occurred a twelve years of famine around 350 BC. It was extremely difficult for the Jain ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. In fact, a significant number of Agam sutras were already forgotten and lost after the famine. Later, when the Jain congregation relaxed the vow of non-possession with regards to religious scriptures for ascetics, they had already forgotten much of the oldest canonical literature such as twelfth Ang-agam known as Drastiwad, which included fourteen Purvas. The rest of agams were polluted with some modifications and errors. -
Solitude, Absorption and Letting-Be As Structural
DZOGCHEN PROJECT WORKSHOP VENUE Dzogchen is a Tibetan Buddhist contemplative tradition that emphasizes effort- Online conference via Zoom. lessness as a key feature of its doctrinal architecture and meditative programme. CONVENER Non-striving thus represents one of the central research questions examined in Dylan Esler | [email protected] the “Dzogchen” project, which is sponsored by the German Federal Ministry of Education and Research and is based at CERES (Center for Religious Studies) of ORGANIZATION the Ruhr-Universität Bochum. The present workshop seeks to explore this Center for Religious Studies, Ruhr-Universität Bochum theme in a broader framework, by looking at it comparatively from the view- Universitätsstr. 90a | 44789 Bochum | Germany | Tel: +49 234 32-28618 points of a number of religious traditions. FUNDING Many traditions of contemplative practice, whether they be Buddhist or of other Sponsored by the German Federal Ministry of Education and Research religious origin, emphasize the need to purify the tendencies towards outer and inner forms of distraction. This leads to a state of (outward) solitude, which can (but need not necessarily) be temporarily and spatially delimited. Solitude thus provides a framework for actual contemplation or absorption, the central task of the contemplative life (= inner solitude). Although contemplation is usually presented as the result of a strenuous process of gradual renunciation and effort, the higher stages of contemplative practice often underscore the fact that wilful llee_wu Tibet landscape Public 6776832664_8cf0113b84_k https://www.flickr.com/photos/13523064@N03/6776832664/in/photostream/ striving can be an obstacle to true contemplation. In such an optic, wilful striving eventually gives way to a suspension of effort and opens up to a state of inner letting-be. -
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. -
Shitro Empowerment and Bardo Teachings March 14Th – 17Th
Shitro Empowerment and Bardo Teachings March 14 th – 17 th Drikung Kyobpa Choling Monastery 1600 Sheridan Place Escondido CA 92027 Phone: 760-738-0089 or 909-625-5955 100 PEACEFUL AD WRATHFUL DEITIES This empowerment introduces the practitioner to experiences described in the Tibetan Book of the Dead (Bardo Thodol) and helps prepare one to recognize the true nature of mind encountered in the bardo (intermediate state) between death and rebirth. • This is a rare empowerment that will further develop the companion practice of Phowa. • Liberation can follow a single moment’s recognition at the time of death or in the bardo between lives. • This complete transmission includes teachings on the True Nature of Mind. This teaching of the Peaceful and Wrathful Deities is the supreme method for the practitioners who are entering into the practices of the Creation Stage, the Completion Stage, and the Great Perfection. It is the supreme method for them to amend all of their impairments of samaya that have become fragmented. It is the supreme method for them to purify the obscurations of conceptuality, and it is the supreme method for them to help all sentient beings, by pulling them up from the lower realms of samsara and establishing them in the karmic fortune of obtaining the supreme siddhi [enlightenment]. It is also said that merely hearing this teaching prevents birth in the lower realms; merely understanding it causes one to travel the path of great bliss; and bringing its meaning to mind causes one to accomplish the irreversible state of the spontaneously arisen awareness holder. -
(And Tantric?) Approaches of the Rim Gyis 'Jug
The Sudden and Gradual Sū tric (and Tantric?) Approaches of the RiM GYis ’jUG Pa’i bsGOM DON aND CiG car ’jUG Pa rNaM Par Mi rTOG Pa’i bsGOM DON JOEL GRUbER According to the dates provided by the Great History of the Rdzogs chen snying thig (Rdzogs pa chen po snying thig gyi lo rgyus chen mo; hereafter Great History), the renowned saint named Vimalamitra was born in India around the latter half of the fifth century. We are told that he spent a majority of his early years studying Buddhism with some of the most esteemed Indian scholars of his generation, until his studies were interrupted by a visit from the bodhisattva Vajrasattva, who encour- aged Vimalamitra to cease practicing exoteric teachings in order to pur- sue a tantric education in China. After two decades of training with the elusive Śrī Siṃha in China, Vimalamitra returned to his homeland to meditate in India’s sacred charnel grounds. Over two hundred years later, word of Vimalamitra’s tantric proficiency reached the Tibetan king, Khri Srong lde brtsan (Trisong Detsen), who invited the Indian saint to assist with the dissemination of Buddhism throughout the Land of Snows. Though Vimalamitra was purportedly three hundred years of age when he journeyed across the Himalayas, his yogic powers were far from diminished. Shortly after departing India, rumors spread to the Tibetan court that Vimalamitra was a necromantic sorcerer rather than a Buddhist saint. Upon his arrival, Tibetan ministers questioned Vimalamitra’s saintly credentials, prompting the tantric master to disintegrate Tibet’s prized statue of Vairocana through the power of a single prostration. -
An Excursus on the Subtle Body in Tantric Buddhism. Notes
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M.Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, fapan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson FJRN->' Volume 6 1983 Number 2 CONTENTS I. ARTICLES A reconstruction of the Madhyamakdvatdra's Analysis of the Person, by Peter G. Fenner. 7 Cittaprakrti and Ayonisomanaskdra in the Ratnagolravi- bhdga: Precedent for the Hsin-Nien Distinction of The Awakening of Faith, by William Grosnick 35 An Excursus on the Subtle Body in Tantric Buddhism (Notes Contextualizing the Kalacakra)1, by Geshe Lhundup Sopa 48 Socio-Cultural Aspects of Theravada Buddhism in Ne pal, by Ramesh Chandra Tewari 67 The Yuktisas(ikakdrikd of Nagarjuna, by Fernando Tola and Carmen Dragonetti 94 The "Suicide" Problem in the Pali Canon, by Martin G. Wiltshire \ 24 II. BOOK REVIEWS 1. Buddhist and Western Philosophy, edited by Nathan Katz 141 2. A Meditators Diary, by Jane Hamilton-Merritt 144 3. The Roof Tile ofTempyo, by Yasushi Inoue 146 4. Les royaumes de I'Himalaya, histoire et civilisation: le La- dakh, le Bhoutan, le Sikkirn, le Nepal, under the direc tion of Alexander W. Macdonald 147 5. Wings of the White Crane: Poems of Tskangs dbyangs rgya mtsho (1683-1706), translated by G.W. Houston The Rain of Wisdom, translated by the Nalanda Transla tion Committee under the Direction of Chogyam Trungpa Songs of Spiritual Change, by the Seventh Dalai Lama, Gyalwa Kalzang Gyatso 149 III. -
5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1
5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1 Fall/Winter 2006 5 Pema Mandala Fall 06 11/21/06 12:03 PM Page 2 Volume 5, Fall/Winter 2006 features A Publication of 3 Letter from the Venerable Khenpos Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 4 New Home for Ancient Treasures A long-awaited reliquary stupa is now at home at Founding Directors Ven. Khenchen Palden Sherab Rinpoche Padma Samye Ling, with precious relics inside. Ven. Khenpo Tsewang Dongyal Rinpoche 8 Starting to Practice Dream Yoga Rita Frizzell, Editor/Art Director Ani Lorraine, Contributing Editor More than merely resting, we can use the time we Beth Gongde, Copy Editor spend sleeping to truly benefit ourselves and others. Ann Helm, Teachings Editor Michael Nott, Advertising Director 13 Found in Translation Debra Jean Lambert, Administrative Assistant A student relates how she first met the Khenpos and Pema Mandala Office her experience translating Khenchen’s teachings on For subscriptions, change of address or Mipham Rinpoche. editorial submissions, please contact: Pema Mandala Magazine 1716A Linden Avenue 15 Ten Aspirations of a Bodhisattva Nashville, TN 37212 Translated for the 2006 Dzogchen Intensive. (615) 463-2374 • [email protected] 16 PBC Schedule for Fall 2006 / Winter 2007 Pema Mandala welcomes all contributions submitted for consideration. All accepted submissions will be edited appropriately 18 Namo Buddhaya, Namo Dharmaya, for publication in a magazine represent- Nama Sanghaya ing the Padmasambhava Buddhist Center. Please send submissions to the above A student reflects on a photograph and finds that it address. The deadline for the next issue is evokes more symbols than meet the eye. -
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. -
The Nine Yanas
The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems. -
Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark.