Note to Users

Total Page:16

File Type:pdf, Size:1020Kb

Note to Users NOTE TO USERS This reproduction is the best copy available. ® UMI • Saraha's Adamantine Songs: Texts, Contexts, Translations and Traditions of the Great Seal Lara E. Braitstein Faculty of Religious Studies McGiII University, Montreal October,2004 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor ofPhilosophy. • © Lara E. Braitstein, 2004 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 0-494-12812-7 Our file Notre référence ISBN: 0-494-12812-7 NOTICE: AVIS: The author has granted a non­ L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. reproduced without the author's permission. ln compliance with the Canadian Conformément à la loi canadienne Privacy Act some supporting sur la protection de la vie privée, forms may have been removed quelques formulaires secondaires from this thesis. ont été enlevés de cette thèse. While these forms may be included Bien que ces formulaires in the document page cou nt, aient inclus dans la pagination, their removal does not represent il n'y aura aucun contenu manquant. any loss of content from the thesis. ••• Canada Abstract • My dissertation is focused on a cycle of Saraha's Adamantine Songs and their relationship to the Great Seal. Belonging to a genre known as 'Adamantine Songs' - Vajra Gïti in Sanskrit, or rDo rje'i gLu in Tibetan - their titles are: "A Body Treaswy called the Immortal Adamantine Song"~ "A Speech Treaswy called the Maiijugho~a Adamantine Song" and "A Mind Treaswy called the Unbom Adamantine Song". The dissertation is divided into two parts: the tirst is the contextualization of a Great Seal (Sanskrit: mahiimudriï~ Tibetan: phyag rgya chenpo) root text by the adept Saraha~ and the second is a critical edition of the Tibetan text along with the tirst full translation of the text into English. The critical edition of the Tibetan is based on versions of the poems drawn from five different Tibetan sources - four scriptural (the sDe dge, Co ne, sNar thang and 'Peking' bsTan 'gyurs) and one literary (Mipham Rinpoche's 19th centwy collection 'phags yul grub dbang dam pa rnams kyi zab mo'i do ha rnams las kho la byung mu fig phreng ba or "Pearl Garland of the Profound Dohiis of the Noble Great Siddhas of India"). The first chapters of the dissertation explore the contexts of this song cycle, its author and traditions that relate to it, in particular the Karma Kagyü (karma bka' brgyud) school of Tibetan Buddhism. The tirst chapter is a discussion of the author, Saraha, the tales of whose many 'lives' pervade Tibetan Buddhist traditions to this day. Chapter 2 explores the broader context of South Asian siddha traditions, while Chapters 3 and 4 provide an analysis of the Great Seal both as it emerges through Saraha's work and as it exists as a living tradition in the Tibetan Buddhist context. As mentioned above, particular emphasis is given to the Karma Kagyü school. Finally, Chapter 5 provides an introduction to Tibetan poetics and the Sanskrit traditions that influence it. • • Résumé Le point central de ma dissertation se porte sur un cycle des Chansons adamantines de Saraha et de leur rapport avec le Grand Sceau. Appartenant à un genre connu sous le nom des «Chansons adamantines» - Vajra Gïti en sanskrit, ou rDo rje 'i gLu en tibétain - leurs titres sont: «Un trésor du corps surnommé Chanson adamantine immortelle» , «Un trésor de la parole nommé Chanson adamantine Maîijugho~», et «Un trésor de l'esprit connu sous le nom de Chanson adamantine qui est inaissable». Cette dissertation se compose largement de deux parties: la première est la contextualisation d'un texte de base «Grand sceau» (Sanskrit mahiimudrii; Tibetan: phyag rgya chenpo) par l'adepte Saraha; et la seconde est une édition critique du texte tibétain avec la première traduction complète du texte en anglais. L'édition critique tibétaine est basée sur des versions de poèmes issus de cinq sources tibétaines différentes - quatre scripturales (les bsTan­ 'gyurs du sDe dge, Co ne, sNar thang et Pékin) et une littéraire (la collection du 1ge siècle de Mipham Rinpoche 'phags yul gruh dbang dam pa rnams kyi zah mo 'i do ha rnams las kho la hyung mu fig phreng ha ou <<Rosaire de perles du profond Dohas du grand noble Siddhas des Indes»). Les premiers chapitres de la dissertation explorent les contextes de ce cycle de chansons, leur auteur et les traditions qui s'y rapportent, en particulier l'école de bouddhisme tibétain Karma Kagyü (karma hka' brgyud). Le premier chapitre est une discussion sur l'auteur, Saraba, dont les histoires de ses nombreuses vies imprègne les traditions bouddhistes tibétaines à ce jour. Le chapitre 2 explore le contexte plus large des traditions siddha de l'Asie du sud, tandis que les chapitres 3 et 4 offrent une analyse du «Grand sceau» non seulement tel qu'il apparaît dans le travail de Saraha, mais aussi comme une tradition vivante dans le contexte du bouddhisme tibétain. Tel que mentionné plus haut, un accent particulier est donné à l'école Karma Kagyü. Finalement, le chapitre 5 donne une introduction à la poétique tibétaine et aux traditions sanscrites qui l'influencent. • TABLE OF CONTENTS • ACKN"OWLEDGEMENTS ...................................... '" ................................ .i IN1'RODUCTION ................................................................................... 1 Outline .....................................................................................4 Methodological Issues ................................................................... 9 Sources ................................................................................... 14 A Note on Transliteration .............................................................. 14 PART 1: CONTEXTS CHAPTER 1: LOCATING SARAHA ........................................................... 16 Pasts .......................................................................................... 16 Presence ..................................................................................... 27 Conclusion .................................................................................. 39 CHAPTER 2: SIDDHA TRADITIONS ......................................................... .40 Non-Buddhist South Asian Siddha Traditions .......................................... 58 The Importance of the Indian Siddhas in the Tibetan Context ....................... 64 Conclusion .................................................................................. 66 CHAPTER 3: SARAHA AND THE GREAT SEAL .......................................... 68 Form ......................................................................................... 68 Formless ................................................................. , ................... 73 Çonclusion .................................................................................. 82 CHAPTER 4: TIBETAN TRADITIONS OF THE GREAT SEAL .......................... 83 The Nyingma and the Great Seal ............................ , ............................ 83 The Geluk Great Seal. ..................................................................... 85 Sakya and Kagyü: Great Seal, Great Controversy ..................................... 87 Kagyü: Path Mahamudra i. Introduction ..................................................................... 96 ii. The Four Yogas ................................................................ 99 Mahamudra / Phyag rgya Chen po: What's in a Name? i. Ground and Fruition Great Seal.. .......................................... 104 ii. Sütra, Tantra, Essence ...................................................... 110 View, Meditation and Conduct.. ....................................................... 113 • Conclusion .................................. , .............................................. 116 CHAPTER 5: GENRE AND POETICS: UNDERSTANDING ADAMANTINE SONGS Transmission and Tradition ............................ , ...... , '" ...................... 118 Tibetan Poetic Genres: an introduction ................................................ 124 • South Asian Literary Context of the Siddhas .. ....................................... 130 i. DoM ...... .................................................................. '" 131 .. C - _. 132 11. aryagztz ........................... '" ... '" ........................... '" ..
Recommended publications
  • Guenther's Saraha: a Detailed Review of Ecstatic Spontaneity 111 ROGER JACKSON
    J ournal of the international Association of Buddhist Studies Volume 17 • Number 1 • Summer 1994 HUGH B. URBAN and PAUL J. GRIFFITHS What Else Remains in Sunyata? An Investigation of Terms for Mental Imagery in the Madhyantavibhaga-Corpus 1 BROOK ZIPORYN Anti-Chan Polemics in Post Tang Tiantai 26 DING-HWA EVELYN HSIEH Yuan-wu K'o-ch'in's (1063-1135) Teaching of Ch'an Kung-an Practice: A Transition from the Literary Study of Ch'an Kung-an to the Practical JCan-hua Ch'an 66 ALLAN A. ANDREWS Honen and Popular Pure Land Piety: Assimilation and Transformation 96 ROGER JACKSON Guenther's Saraha: A Detailed Review of Ecstatic Spontaneity 111 ROGER JACKSON Guenther's Saraha: A Detailed Review of Ecstatic Spontaneity Herbert Guenther. Ecstatic Spontaneity: Saraha's Three Cycles of Doha. Nanzan Studies in Asian Religions 4. Berkeley: Asian Humani­ ties Press, 1993. xvi + 241 pages. Saraha and His Scholars Saraha is one of the great figures in the history of Indian Mahayana Buddhism. As one of the earliest and certainly the most important of the eighty-four eccentric yogis known as the "great adepts" (mahasiddhas), he is as seminal and radical a figure in the tantric tradition as Nagarjuna is in the tradition of sutra-based Mahayana philosophy.l His corpus of what might (with a nod to Blake) be called "songs of experience," in such forms as the doha, caryagiti and vajragiti, profoundly influenced generations of Indian, and then Tibetan, tantric practitioners and poets, above all those who concerned themselves with experience of Maha- mudra, the "Great Seal," or "Great Symbol," about which Saraha wrote so much.
    [Show full text]
  • By Saraha; Study, Translation, and Tibetan Critical Edition by Lara Braitstein
    H-Buddhism NEW BOOK> The Adamantine Songs (Vajragīti), by Saraha; Study, Translation, and Tibetan Critical Edition by Lara Braitstein. Discussion published by Thomas Yarnall on Wednesday, January 21, 2015 Dear Colleagues - The American Institute of Buddhist Studies (AIBS) at Columbia University is very pleased to announce the publication of the following title: The Adamantine Songs (Vajragīti) -- by Saraha -- Study, Translation, and Tibetan Critical Edition by Lara Braitstein Treasury of the Buddhist Sciences series New York: The American Institute of Buddhist Studies, 2014. ISBN 978-1-935011-17-0 (cloth) • 256 pp. • $45.00 http://cup.columbia.edu/book/the-adamantine-songs-vajragiti/9781935011170 Presented here in English for the first time is a set of three of Saraha’s “Adamantine Songs” (Skt. Vajragīti; Tib. rdo rje’i glu), poetic works that play a central role in the Great Seal mahāmudrā( ) Tantric tradition of both India and Tibet. The Tantric adept siddha( ) Saraha was among the most notable figures from India’s late first millennium, a time of rich religious and literary activity. His influence on Buddhist practice and poetry extended beyond the Indian subcontinent into Tibet, where it continues to affect every tradition that engages the practice and philosophy of the esoteric Great Seal. In these songs, Saraha’s views on the nature of mind are presented as both evocative poetry and theoretical exegesis. These songs offer a new perspective on the religious life of Buddhist India and the figure of one of its most famous adepts. Braitstein opens the door to this important set of texts by Saraha through her elegant translation, critical edition of the Tibetan texts, and in-depth analysis of the three poems.
    [Show full text]
  • The Siddha Who Tamed Tibet: a Genealogy of Padmasambhava's
    The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar By Joshua Shelton A thesis submitted to the Faculty of the Graduate School of the University of Colorado Boulder In partial fulfillment of the requirements for the degree of Master of Arts Department of Religious Studies 2019 ÓJoshua Shelton, 2019 Shelton ii This thesis entitled: The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar Written by Joshua Shelton has been approved for the Department of Religious Studies Holly Gayley, Ph.D. Loriliai Biernacki, Ph.D. Jules Levinson, Ph.D. Date The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the discipline of Religious Studies Shelton iii Abstract Shelton, Joshua Brallier (M.A., Religious Studies) The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar Thesis advised by Associate Professor Holly Gayley. The eighth-century Indian tantric master Padmasambhava, famed siddha (!བ་ཐོབ།) of the Nyingma school of Tibetan Buddhism, has been the subject of decades of Western scholarship seeking to understand his place in the matrix of Tibetan history, culture, religion, and literature. This thesis contributes to that body of work by thematizing Padmasambhava’s gender as a key component in the development of his early myth in two formative narratives: Nyangrel Nyima Öser’s Copper Island Biography of Padmasambhava and Orgyen Lingpa’s The Testament of Padmasambhava. I draw upon Raewyn Connell’s concept of hegemonic masculinity to trace Padmasambhava’s gendered positionality in these early texts vis-à-vis his interactions and contestations with kings.
    [Show full text]
  • Social Manifestations of XIV Shamar Rinpoche Posthumous Activity
    International Proceedings of Economics Development and Research IPEDR vol.83 (2015) © (2015) IACSIT Press, Singapore Social manifestations of XIV Shamar Rinpoche posthumous activity Malwina Krajewska Nicolaus Copernicus University, Torun, Poland Abstract. This paper analyze and present social phenomena which appeared after the sudden death of Tibetan Lama- XIV Kunzig Shamar Rinpoche Mipham Chokyi Lodro. It contain ethnographic descriptions and reflections made during anthropological fieldwork in Germany as well in Nepal. It shows how Buddhist teacher can influence his practitioners even after death. What is more this paper provide reliable information about the role of Shamarpa in Kagyu tradition. Keywords: Anthropology, Buddhism, Fieldwork, Cremation. 1. Introduction Information and reflections published in this paper are an attempt to present anthropological approach to current and global situation of one specific tradition within Tibetan Buddhism. The sudden death of Kagyu tradition Lineage Holder- Shamarpa influenced many people from America, Asia, Australia and Europe and Russia. In following section of this article you will find examples of social phenomena connected to this situation, as well basic information about Kagyu tradition. 2. Cremation at Shar Minub Monastery 31 of July 2014 was very hot and sunny day (more than 30 degrees) in Kathmandu, Nepal. Thousands of people gathered at Shar Minub Monastery and in its surroundings. On the rooftop of unfinished (still under construction) main building you could see a crowd of high Tibetan Buddhist Rinpoches and Lamas - representing different Tibetan Buddhist traditions. All of them were simultaneously leading pujas and various rituals. Among them Shamarpa family members as well as other noble guests were also present.
    [Show full text]
  • Curriculum Vitae 2
    Matthew T. Kapstein [email protected] Directeur d’études émérite, Religions tibétaines ÉCOLE PRATIQUE DES HAUTES ÉTUDES, SORBONNE Vème Section 4-14 rue Férrus 75014 Paris, France Numata Visiting Professor of Buddhist Studies THE DIVINITY SCHOOL, THE UNIVERSITY OF CHICAGO Swift Hall, 1025 E. 58th St. Chicago IL 60637, USA DEGREES H.S. Diploma, Elisabeth Irwin H.S., New York City, 1968. A.B. (Sanskrit), University of California, Berkeley, 1981. Ph.D. (Philosophy), Brown University, Providence. 1987. Dissertation Topic: “Self and Personal Identity in Indian Buddhist Scholasticism: A Philosophical Investigation.” Director: Prof. James Van Cleve. ACADEMIC APPOINTMENTS 2018-present, Directeur d’études émérite (Professor emeritus), École Pratique des Hautes Études, Paris 2002-present, Numata Visiting Professor, The Divinity School, The University of Chicago, and Directeur d’études, Vème Section, École Pratique des Hautes Études, Paris (retired, Oct. 2018). 2002. Promotion to Full Professor, The University of Chicago. 1998-2002. Associate Professor, Department of South Asian Languages and Civilizations, and the College; and Numata Professor of Buddhist Studies, The Divinity School, The University of Chicago. 1996-1998. Visiting Associate Professor, Department of South Asian Languages and Civilizations, and Numata Professor of Buddhist Studies, The Divinity School, The University of Chicago. 1994-1995. Member, School of Historical Study, Institute for Advanced Study. 1994-1996. Associate Professor of the Philosophy of Religion, Department of Religion, Columbia University. 1989-1994. Assistant Professor of the Philosophy of Religion, Department of Religion, Columbia University. 1987-1989. Assistant Professor of Sanskrit, Department of South Asian Languages and Civilizations, The University of Chicago. 1986-1987. Visiting Assistant Professor of Sanskrit, Department of South Asian Languages and Civilizations, The University of Chicago.
    [Show full text]
  • Hartmann Dissertation 5.5.20
    To See a Mountain: Writing, Place, and Vision in Tibetan Pilgrimage Literature The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Hartmann, Catherine Anne. 2020. To See a Mountain: Writing, Place, and Vision in Tibetan Pilgrimage Literature. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37365929 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA © 2020 Catherine Anne Hartmann All rights reserved. Dissertation Advisor: Janet Gyatso Catherine Anne Hartmann To See a Mountain: Writing, Place, and Vision in Tibetan Pilgrimage Literature Abstract Buddhist thought diagnoses human suffering as the result of a fundamental misperception of reality. As such, Buddhists have developed practices that aim to replace or improve ordinary ways of seeing the world. In Tibet, one such practice is pilgrimage to holy mountains. This dissertation explores this application of the Buddhist project to restructure perceptual experience. Tibetan pilgrimage is structured around the idea that the holy mountain is actually a wondrous palace for an enlightened deity. Of course, most people do not typically see it in that way, but the goal for pilgrims is to learn to see the mountain as a sacred palace through the transformation of their perception. This project asks how Tibetan texts attempted to transform perception, and explores the role of poetic language, as well as the physical landscape itself, in doing so.
    [Show full text]
  • Chapter II * Place of Hevajra Tantraj in Tantric Literature
    Chapter II * Place of Hevajra Tantraj in Tantric Literature 4 1. Buddhist Tantric Literature Lama Anagarik Govinda wrote: “the word ‘Tantrd is related to the concept of weaving and its derivatives (thread, web, fabric, etc.), hinting at the interwovenness of things and actions, the interdependence of all that exists, the continuity in the interaction of cause and effect, as well as in spiritual and'traditional development, which like a thread weaves its way through the fabric of history and of individual lives. The scriptures which in Buddhism go under the name of Tantra (Tib.: rgyud) are invariably of a mystic nature, i.e., trying to establish the inner relationship of things: the parallelism of microcosm and macrocosm, mind and universe, ritual and reality, the world of matter and the world of the spirit.”99 Scholars like N.N. Bhattacharyya and also Pranabananda Jash, regard Tantra as a religious system or science (Sastra) dealing with the means (sadhana) of attaining success (siddhi) in secular or religious efforts.100 N.N. Bhattacharyya mentions that “Tantra came to mean the essentials of any religious system and, subsequently, special doctrines and rituals found only in certain forms of various religious systems. This change in the meaning, significance, and character of the word ‘Tantra' is quite striking and is likely to reveal many hitherto unnoticed elements that have characterised the social fabric of India through the ages.”101 It is must be noted that the Tantrika tradition is not the work of a day, it has a long history behind it. Creation, maintenance and dissolution, 99 Lama Anagarika Govinda, Foundations of Tibetan Myticism (Maine: Samuel Weiser, Inc., 1969), p.93.
    [Show full text]
  • What Is Mahāmudrā Traleg Rinpoche
    What is Mahāmudrā Traleg Rinpoche The Mahāmudrā tradition encompasses many key Buddhist terms and presents them in a unique light. The Sanskrit word mahāmudrā literally translates as “great seal,’’ or “great symbol,’’ which suggests that all that exists in the conditioned world is stamped with the same seal, the seal of ultimate reality. Ultimate reality is synonymous with the quintessential Buddhist term emptiness (śūnyatā), which describes the insubstantiality of all things—the underlying groundlessness, spaciousness, and indeterminacy that imbues all of our experiences of the subjective and objective world. In the Kagyü tradition of Tibetan Buddhism, the word mahāmudrā is also used to refer to the nature of the mind. The nature of the mind is a pivotal concept in this tradition. The essential quality of the mind is emptiness, but it is described as a luminous emptiness, for the mind has the inherent capacity to know, or to cognize. When spiritual fulfillment is attained, this lumi- nous emptiness is experienced as pervasively and profoundly blissful, and enlightenment is characterized as luminous bliss. The Tibetan term for Mahāmudrā is chag gya chen po. The word chag denotes wisdom; gya implies that this wisdom transcends mental defilement; and chen po verifies that together they express a sense of unity. At a more profound level of interpretation, chag gya suggests that <4> our natural state of being has no origin, because we cannot posit a particular time when it came into being, nor can we say what caused it to conic into existence or what it is dependent upon. Our natural state of being is self-sustaining, self- existing, and not dependent upon anything.
    [Show full text]
  • An Exhibition of Rare Thankas By
    An Exhibition of Rare Thankas by Central Institute of Buddhist Studies 2nd Feb. 2001 - 14th Feb. 2001 Matighar, IGNCA Contents Message of His Holiness the Dalai Lama Foreword Preface Introduction Bodh Kala: Udhbhav aur Vikas (Hindi) Catalogue and Plates Thanka No. 01: Lord Sakyamuni Buddha Thanka No. 02: Arya Manjusri Thanka No. 03: Arya Maitreya Thanka No. 04: Padmasambhava Thanka No. 05: Atisa Thanka No. 06: Guhyasamaja Thanka No. 07: Cakrasamvara Thanka No. 08: Vajrabhairava Thanka No. 09: Mandala Thanka No. 10: Sarahapa Thanka No. 11: Luipa Thanka No. 12: Naropa Thanka No. 13: Melerepa Thanka No. 14: Sachen Kung sNyingpo Thanka No. 15: Klong chen rab byam pa Thanka No. 16: Tsongkhapa The Details of the Thankas Credits Message of His Holiness the Dalai Lama The Dalai Lama MESSAGE When so much of the Tibetan cultural heritage has been destroyed in its own land, related works of art are being preserved and created anew elsewhere in the Himalayan region. These Buddhist paintings are an expression of an ancient civilization. I am therefore very happy to know that the Central Institute of Buddhist Studies, Leh, Ladakh is organizing a series of Thanka exhibitions in New Delhi, Samath (U.P.) and Hyderabad (A.P.). We Buddhists of the Himalayan region regard most of these artifacts as sacred. They represent various aspects of Buddhas and Bodhisattvas. All of them are a source of inspiration. Appreciation of this kind of art has long been the preserve of experts. However, I trust that people visiting these series of exhibitions and reading the catalogues will come to a better understanding of the Buddhism of the Himalayas and a greater appreciation of its timeless values.
    [Show full text]
  • The Karmapa Controversy
    The Karmapa controversy A compilation of information 1 Foreword This work fills a requirement: to provide all meaningful information for a good understanding about the Karmapa controversy which, since 1992, shakes up the Karma Kagyu lineage. While web surfing, one can notice the huge information unbalance between the two differing sides: on Situ Rinpoche's side, there is plenty of documentation, while that on Shamar Rinpoche's side is sparse. On Situ Rinpoche's side, many websites give out information, with some, dedicated to this task, having almost daily updates. By comparison, Shamar Rinpoche side does not even provide the minimum information sufficient to understand its point of view. Now, complete information easily found is essential for everyone to make up one's opinion. To limit oneself to only one version of the facts does not allow for a full understanding and leads to all extremes, which we have sorely witnessed since 1992. Studying this controversy, one is surprised by the distressing level of disinformation and ignorance surrounding it. Few people know truly the circumstances and the unfolding of all these events which profoundly shook our lineage. Most contented themselves with adopting the view point of their entourage, siding either way, bringing up real quarrels and polemics between disciples of the same masters. It even came up to murders and monasteries attacks ! And yet, without going for any debate or confrontation, simply acquainting oneself with information provided by each side, allows us to stand back, to grasp the ins and outs in a more objective way and finally to reach a valid opinion in this matter.
    [Show full text]
  • 2015-16 AR__ Rework__AP__Final.Cdr
    2014-15 Shamar Rinpoche's unwavering commitment to preserving the lineage was his clear priority, as 2013/14 evidenced by his response to the criticism he was receiving: “I understood very well that what was good for the Karma Kagyu tradition would not be very good for me as an individual under these circumstances. Yet, I sacrificed myself for the greater good in order to protect the lineage. The reason I chose to sacrifice myself was that I had already by that time taken on the role of leadership, in accord with my position as the Shamarpa. How could I ignore something so important in order to save myself from any hardship? I took this responsibility seriously, as is my duty. I tried to be a bulldozer, in order to build up the strength of the genuine Karma Kagyu tradition.” TRIBUTE TO THE 14TH SHAMARPA MIPHAM CHOKYI LODRO Presented on the one year commemoration ceremony KARMAPA INTERNATIONAL BUDDHIST SOCIETY B 19/20 Qutab Institutional Area, New Delhi -110016 INDIA +91-11-41087859 [email protected] Special Edition www.facebook.com/KIBSociety Editor: Sally J. Horne News Compiler: Khenpo Mriti Design and Layout: Sumant Chhetri, Lekshey Jorden Photography: Thule G. Jug, LeksheyJorden, Tokpa Korlo, Karmapa International Salva Magaz, Yvonne Wong and thanks to all the other Photographers Buddhist Society © Karmapa International Buddhist Society 2015 9 789383 027057 KIBS ANNUAL REPORT 2014-15 DEDICATED TO SHAMAR RINPOCHE 01 Estd. 2012 KARMAPA INTERNATIONAL BUDDHIST SOCIETY Karmapa International Buddhist Society is an international organisation for charity, cultural capital and Buddhist educational opportunities. (19th January, 2012 – Registrar of Societies District South West Govt.
    [Show full text]
  • Establishing Lineage Legitimacy and Building Labrang Monastery As “The Source of Dharma”: Jikmed Wangpo (1728–1791) Taking the Helm
    religions Article Establishing Lineage Legitimacy and Building Labrang Monastery as “the Source of Dharma”: Jikmed Wangpo (1728–1791) Taking the Helm Rinchen Dorje The Center for Research on Ethnic Minorities in Northwest China, The College of History and Culture, Lanzhou University, Lanzhou 730000, China; [email protected] Abstract: The eighteenth century witnessed the continuity of Geluk growth in Amdo from the preceding century. Geluk inspiration and legacy from Central Tibet and the accompanying political patronage emanating from the Manchus, Mongols, and local Tibetans figured prominently as the engine behind the Geluk influence that swept Amdo. The Geluk rise in the region resulted from contributions made by native Geluk Buddhists. Amdo native monks are, however, rarely treated with as much attention as they deserve for cultivating extensive networks of intellectual transmission, reorienting and shaping the school’s future. I therefore propose that we approach Geluk hegemony and their broad initiatives in the region with respect to the school’s intellectual and cultural order and native Amdo Buddhist monks’ role in shaping Geluk history in Amdo and beyond in Tibet. Such a focus highlights their impact in shaping the trajectory of Geluk history in Tibet and Amdo in particular. The historical and biographical literature dealing with the life of Jikmed Wangpo affords us a rare window into the pivotal time when every effort was made to cultivate a vast network of institutions and masters across Tibet. This further spurred an institutional growth of Citation: Dorje, Rinchen. 2021. Buddhist transmission, constructing authenticity and authority thereof, as they were closely tied to Establishing Lineage Legitimacy and reincarnation lineage, intellectual traditions, and monastic institutions.
    [Show full text]