Arts and Sciences. a Personal Perspective of Tibetan Painting
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Chenrezig Practice
1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan. -
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. -
Sacred Arts of Tibet: Art from the Roof of the World
Sacred Arts of Tibet Art from the Roof of the World An Educator Workshop presented by the Asian Art Museum Chong-Moon Lee Center for Asian Art and Culture April 21, 2001 Prepared and edited by Deborah Clearwaters and Robert W. Clark, Ph.D. based on research by Terese Tse Bartholomew and other authors. We owe a debt of gratitude to Lama Ajia Lousang Tubten Jumai Gyatso, and Tenzin N. Tethong for their help in planning and presenting the workshop. Thanks to Terese Tse Bartholomew, Brian Hogarth, Alina Collier, Stephanie Kao, Elly Wong, and Jason Jose for their help with the packet and the workshop, and to Lisa Kristine, Migration Photography for her pictures. 1 Sacred Arts of Tibet Table of Contents Background Reading About this Packet The Land of Tibet The People of Tibet Nomads ~ Farmers ~ Monks and Nuns (the monastic community) Religious Practice in Tibet Buddhism in Tibet The Development of Buddhism in India Enlightenment and the Buddha’s Teachings Three Paths to Salvation The Bodhisattva Vajrayana Buddhism Bön, Tibet’s Indigenous Belief History The Age of Kings: The "First Transmission" of Buddhism to Tibet (approx. 400 BCE- 850 CE) Songtsen Gambo (618-650), the First King of a Unified Tibet Empress Wen Cheng and Empress Bhrikuti Help Establish Buddhism in Tibet Tibet’s Important Ties with India Expansion of Emperor Songtsen Gambo’s Empire Padmasambhava, the “Lotus Born,” Confronts the Bön Deities Establishment of the First Buddhist Monastery in Tibet Religious Rule: The “Second Transmission” of Buddhism to Tibet (Approx. 850-1000) -
Christie's Presents the Doris Wiener Collection on March 20
For Immediate Release March 1, 2012 Contact: Sung-Hee Park [email protected] tel +1 212 636 2680 CHRISTIE’S PRESENTS THE DORIS WIENER COLLECTION ON MARCH 20 New York – On March 20, Christie’s is proud to present The Doris Wiener Collection, a sale of nearly 400 lots of sculpture and paintings from Gandhara, the Himalayas, India and Southeast Asia, assembled by the renowned gallerist and collector. As a leading figure in the field, she placed important works in top collections and institutions throughout the world. This outstanding group of exceptionally rare and beautiful works is a testament to Ms. Wiener’s discerning eye. The sale will present connoisseurs with the opportunity to acquire masterpieces handpicked by one of the most distinguished tastemakers in this collecting category. Over the five decades since her first show in 1961, Doris Wiener became a well-known and passionate collector and dealer of Indian and Southeast Asian art in New York. She visited the region early on and fell in love with its arts, developing her eye and expertise well before others became aware of their existence. From her gallery across from the Metropolitan Museum of Art on Fifth Avenue, she introduced both students and connoisseurs to the vast wealth of paintings, sculpture and textiles from this part of the world. Leading the sale is an important bronze group of Somaskanda from South India of the Chola period, circa 11th century (pictured on page 1, estimate: $800,000–1,200,000). Somaskanda means “Shiva with Uma and Skanda,” Skanda being their son who in the present example, stands between them; often he is lost from surviving sculptures. -
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib. -
Full Diss Reformatted II
“NEWS THAT STAYS NEWS”: TRANSFORMATIONS OF LITERATURE, GOSSIP, AND COMMUNITY IN MODERNITY Lindsay Rebecca Starck A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2016 Approved by: Gregory Flaxman Erin Carlston Eric Downing Andrew Perrin Pamela Cooper © 2016 Lindsay Rebecca Starck ALL RIGHTS RESERVED ii ABSTRACT Lindsay Rebecca Starck: “News that stays news”: Transformations of Literature, Gossip, and Community in Modernity (Under the direction of Gregory Flaxman and Erin Carlston) Recent decades have demonstrated a renewed interest in gossip research from scholars in psychology, sociology, and anthropology who argue that gossip—despite its popular reputation as trivial, superficial “women’s talk”—actually serves crucial social and political functions such as establishing codes of conduct and managing reputations. My dissertation draws from and builds upon this contemporary interdisciplinary scholarship by demonstrating how the modernists incorporated and transformed the popular gossip of mass culture into literature, imbuing it with a new power and purpose. The foundational assumption of my dissertation is that as the nature of community changed at the turn of the twentieth century, so too did gossip. Although usually considered to be a socially conservative force that serves to keep social outliers in line, I argue that modernist writers transformed gossip into a potent, revolutionary tool with which modern individuals could advance and promote the progressive ideologies of social, political, and artistic movements. Ultimately, the gossip of key American expatriates (Henry James, Djuna Barnes, Janet Flanner, and Ezra Pound) became a mode of exchanging and redefining creative and critical values for the artists and critics who would follow them. -
Inner Mongolia
Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN30730 Country: China Date: 13 October 2006 Keywords: CHN30730 – Tibetan Buddhism – Government Treatment – Inner Mongolia This response was prepared by the Country Research Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Questions 1. Please provide some background information on this Huang Jiao group. 2. Please provide information on the Chinese government’s treatment of this group, especially in Mongolia. RESPONSE 1. Please provide some background information on this Huang Jiao group. The file indicates that the applicant is from Tongliao, Inner Mongolia Autonomous Region. The applicant claims to practice a religion from Tibet similar to Buddhism. According to the US Department of State, most ethnic Mongolians practice Tibetan Buddhism (US Department of State 2006, International Religious Freedom Report 2006 – China, 15 September, Section 1 – Attachment 1). Huang Jiao means yellow religion in Chinese. One reference to huang jiao was found amongst the sources consulted. The article published in The Drama Review in 1989 reports that huang jiao is the yellow sect of Tibetan Buddhism (Liuyi, Qu et al 1989, ‘The Yi: Human Evolution Theatre’, The Drama Review, Vol 33, No 3, Autumn, p.105 – Attachment 2). The yellow sect of Tibetan Buddhism is more commonly known as Gelug but is also known as Geluk, Gelugpa, Gelukpa, Gelug pa, Geluk pa and the Yellow Hat sect. -
Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia
Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia Uranchimeg Tsultem ___________________________________________________________________________________ This is the author’s manuscript of the article published in the final edited form as: Tsultem, U. (2015). Zanabazar (1635–1723): Vajrayāna Art and the State in Medieval Mongolia. In Buddhism in Mongolian History, Culture, and Society (pp. 116–136). Introduction The First Jebtsundamba Khutukhtu (T. rJe btsun dam pa sprul sku) Öndör Gegeen Zanabazar is the most celebrated person in the history of Mongolian Buddhism, whose activities marked the important moments in the Mongolian politics, history, and cultural life, as they heralded the new era for the Mongols. His masterpieces of Buddhist sculptures exhibit a sophisticated accomplishment of the Buddhist iconometrical canon, a craftsmanship of the highest quality, and a refined, yet unfettered virtuosity. Zanabazar is believed to have single-handedly brought the tradition of Vajrayāna Buddhism to the late medieval Mongolia. Buddhist rituals, texts, temple construction, Buddhist art, and even designs for Mongolian monastic robes are all attributed to his genius. He also introduced to Mongolia the artistic forms of Buddhist deities, such as the Five Tath›gatas, Maitreya, Twenty-One T›r›s, Vajradhara, Vajrasattva, and others. They constitute a salient hallmark of his careful selection of the deities, their forms, and their representation. These deities and their forms of representation were unique to Zanabazar. Zanabazar is also accredited with building his main Buddhist settlement Urga (Örgöö), a mobile camp that was to reach out the nomadic communities in various areas of Mongolia and spread Buddhism among them. In the course of time, Urga was strategically developed into the main Khalkha monastery, Ikh Khüree, while maintaining its mobility until 1855. -
“Little Tibet” with “Little Mecca”: Religion, Ethnicity and Social Change on the Sino-Tibetan Borderland (China)
“LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Yinong Zhang August 2009 © 2009 Yinong Zhang “LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) Yinong Zhang, Ph. D. Cornell University 2009 This dissertation examines the complexity of religious and ethnic diversity in the context of contemporary China. Based on my two years of ethnographic fieldwork in Taktsang Lhamo (Ch: Langmusi) of southern Gansu province, I investigate the ethnic and religious revival since the Chinese political relaxation in the 1980s in two local communities: one is the salient Tibetan Buddhist revival represented by the rebuilding of the local monastery, the revitalization of religious and folk ceremonies, and the rising attention from the tourists; the other is the almost invisible Islamic revival among the Chinese Muslims (Hui) who have inhabited in this Tibetan land for centuries. Distinctive when compared to their Tibetan counterpart, the most noticeable phenomenon in the local Hui revival is a revitalization of Hui entrepreneurship, which is represented by the dominant Hui restaurants, shops, hotels, and bus lines. As I show in my dissertation both the Tibetan monastic ceremonies and Hui entrepreneurship are the intrinsic part of local ethnoreligious revival. Moreover these seemingly unrelated phenomena are in fact closely related and reflect the modern Chinese nation-building as well as the influences from an increasingly globalized and government directed Chinese market. -
Buddhist Philosophy in Depth, Part 3
WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools. -
§¨ ¨ Úf' Ú 7 ºú9º Ú
Restricted text. Please do not distribute. §¨¨ÚFÚ7ºÚ9ºÚ º¬ Rangjung Peme Nyingtik His Holiness Dilgo Khyentse Rinpoche Restricted text. Please do not distribute. Introduction Ask anyone who ever met His Holiness Dilgo Khyentse Rinpoche about his qualities and you will probably get a similar description. He had a most unusual physical presence. His body was grand and stable like a mountain, yet a soft, yielding, and vibrant energy seemed to flow through him unobstructedly, like a river. Most striking was the unceasing quality of his teaching. There was no break in his speech: as he inhaled he taught and as he exhaled he taught. An unending stream of people came to see him each day, yet his compas- sionate activities and his longing to serve others never diminished. How does someone with so many people under his care generate such deep reservoirs of energy? For us to truly understand the wonder and mystery of his activity we will have to study and practice the Dharma. His Holiness, without a doubt, embodied all the great tradi- tions of the rime, or non-sectarian, movement and demonstrated this as a living experience, manifesting an example of enlightened activity for all to see. He has, with great kindness, passed many of these teachings on to us either directly or through our own teachers. Now is the time to put them to use. The prayers in this book have been compiled for the cenntenial celebrations of His Holiness’ birth in the United States. This year Rinpoche graciously returns to us as a promising young man of 17 years. -
Tibetan Timeline
Information provided by James B. Robinson, associate professor, world religions, University of Northern Iowa Events (Tibetan Calendar Date) 17 Dec 1933 - Thirteenth Dalai Lama Passes Away in Lhasa at the age of 57 (Water-Bird Year, 10th month, 30th day) 6 July 1935 - Future 14th DL born in Taktser, Amdo, Tibet (Wood-Pig Year, 5th month, 5th day) 17 Nov 1950 - Assumes full temporal (political) power after China's invasion of Tibet in 1949 (Iron-Tiger Year, 10th month, 11th day) 23 May 1951 - 17-Point Agreement signed by Tibetan delegation in Peking under duress 1954 Confers 1st Kalachakra Initiation in Norbulingka Palace, Lhasa July 1954 to June 1955 - Visits China for peace talks, meets with Mao Zedong and other Chinese leaders, including Chou En-Lai and Deng Xiaoping 10 March 1959 - Tens of thousands of Tibetans gathered in front of Norbulingka Palace, Lhasa, to prevent His Holiness from going to a performance at the Chinese Army Camp in Lhasa. Tibetan People's Uprising begins in Lhasa March 1959 - Tibetan Government formally reestablished at Lhudup Dzong. 17-Point Agreement formally repudiated by Tibetan Government 17 March 1959 - DL escapes at night from Norbulingka Palace in Lhasa 30 March 1959 - Enters India from Tibet after a harrowing 14-day escape 1963 - Presents a draft democratic constitution for Tibet. First exile Tibetan Parliament (assembly of Tibetan People’s Deputies) established in Dharamsala. 21 Sept 1987 - Delivers historic Five Point Peace Plan for Tibet in Washington, D.C. to members of the U.S. Congress 10 Dec 1989 - Awarded Nobel Prize for Peace in Oslo, Norway 1992 - Initiates a number of additional major democratic steps, including direct election of Kalons (Ministers) by the Assembly of Tibetan People’s Deputies and establishment of a judiciary branch.