A Seat Ot S Aky a Tib Etan B Uddhi Srr" SAKYA MONASTERY of TIBETAN

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A Seatot May theradiont flower of Saky a Tibetan B uddhi srr" TiberanTradition I InirertSrnrpi rf Ame.rica beDreseroxdfor the Foundedirt 1974 benefitof all bentgs. SAKYA MONASTERYOF TIBETAN BUDDHISM Iuly 27,2011 To Whom It May Concern, On behalf of SakyaMonastery of Tibetan Buddhism, I endorsethe 84000: Translating the Words of the Buddha. This project is important for the accessto and preservationof the Buddha'steachings. 84000: Translating the Words of the Buddha is a global nonprofit initiative to translatethe words of the Buddha and make them available to everyone.This initiative was startedby 7 Rinpochesand more than 50 of the world's foremost translatorswho met for a week in Bir, India, to discussthe stateof current Dharma translation and its needs.The long-term vision, basedon the consensusreached at this seminal gathering, is to translateand make available the entire Tibetan Buddhist canon (namely the Kangyur and Tengyur) within a hundred years,with the shorterterm goal of completing the Kangyur within 25 years. From January2010 till the presentday, 84000 has commissionedthe translation of close to 4,000 pagesof translation, and will start working on another4,000 pagesthis year. This would represent10% of the Kangyur. To ensurethe highest qualrty of translationsand full credibility, they have establisheda collaborative review system,made up of both Tibetan mastersand Western scholars.They will launch a free online reading room by the end of this year, with the publication of the first batch of translations.Everybody will then be able to accessthe actual words of the Buddha without chargewith the click of a button. In this way, modern technology will be usedto make the Buddha'swisdom available to wide audience. As the head lama in the only Tibetan Buddhist Monastery in North America, I understandhow crucial it is to provide Westemerswith quality translationsof the Buddha's teachings.I will pray to the Three Jewelsfor the successof this project. May the Triple Gem Bless You and Guide You, 108N.\Y. 83rd Street e Seattle,Vashington 98117 USA . (206)789-2573 or (206)789-62ll . Fax(206) 789-3994 http://www.Sakya.org. [email protected] .

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2018 Sakya Institute for Buddhist Studies Calendar.Xlsx
SAKYA INSTITUTE FOR BUDDHIST STUDIES 59 Church Street, Unit 3 Cambridge, MA 02138 sakya.net Registration is required by emaiL ([email protected]) Time Requirement Green Tara sadhana instruction and practice to accomplish mantra accumulation 26th; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 23rd, 30th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required. instruction on Vajrayogini Self-Initiation practice Mangalam Yantra Yoga Level 6 25th; 7 - 9 pm Complete Yantra Level 5; Registration required. January Prajnaparamita Weekend Retreat 14th; 12 - 4 pm Open to public; $50; Registration required. Lion Headed Dakini Simhamukha Weekend Retreat 21st; 12 - 4 pm Open to public; $50; Registration required. Sitatapatra (White Umbrella) Weekend Retreat 28th; 12 - 4 pm Open to public; $50; Registration required. Meditation and Tara Puja 7th, 14th, 21st, 28th; 10 am - 12 pm Open to public Green Tara sadhana instruction and practice to accomplish mantra accumulation 2nd, 9th, 16th, 23rd; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 6th, 13th, 20th, 27th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required. instruction on Vajrayogini Self-Initiation practice February Mangalam Yantra Yoga Level 6 1st, 8th, 15th, 22nd; 7 - 9 pm Complete Yantra Level 5; Registration required. Meditation and Tara Puja 4th, 11th, 18th, 25th; 10 am - 12 pm Open to public Green Tara sadhana instruction and practice to accomplish mantra accumulation 2nd, 9th, 16th, 23rd, 30th; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 6th, 13th, 20th, 27th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required.
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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.
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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.
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Harvard Buddhist Chaplaincy Welcomes H.H. the Karmapa and H.H
Harvard Buddhist Chaplaincy 59 Church Street, Unit 3, Cambridge, MA 02138 http://chaplains.harvard.edu/ PRESS RELEASE FOR IMMEDIATE RELEASE Harvard Buddhist Chaplaincy th March 13 , 2015 Harvard Buddhist Chaplaincy Welcomes H.H. the Karmapa and H.H. the Sakya Trizin to Boston. BOSTON—March 13th, 2015— Harvard Buddhist Chaplain, Lama Migmar announced today that two important Tibetan Buddhist leaders will be visiting Boston. H.H. the Karmapa, widely considered the third-highest lama in Tibetan Buddhism, will be giving a lecture at Harvard University on March 26th. The Lecture is on “Caring for Life on Earth in the Twenty-first Century.” More information can be found at: http://www.green.harvard.edu/events/caring-life-earth-twenty-first-century. Then, on April 11th and 12th, H.H. the Sakya Trizin, considered the second-highest lama in Tibetan Buddhism after the H.H. the Dalai Lama, will be visiting Boston to teach Buddhism. More information can be found at: http://www.sakya.net. “This is a rare opportunity for the people of Boston to experience the wisdom of two of Tibetan Buddhism’s most revered masters. These occasions are really something not to be missed by the Buddhist community of Boston,” said Lama Migmar, Harvard Buddhist Chaplain. About H.H. the Sakya Trizin His Holiness Sakya Trizin is the supreme head of the Khon Sakya lineage of Tibetan Buddhism. He ascended to the throne of Sakya at the young age of seven and is the 41st patriarch of the Khon lineage which dates back to 1073. About H.H. the Karmapa His Holiness the 17th Karmapa, Ogyen Trinley Dorje, heads the 900-year-old Karma Kagyu school of Tibetan Buddhism.
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'A Unique View from Within'
Orientations | Volume 47 Number 7 | OCTOBER 2016 ‘projects in progress’ at the time of his death in 1999. (Fig. 1; see also Fig. 5). The sixth picture-map shows In my research, I use the Wise Collection as a case a 1.9-metre-long panorama of the Zangskar valley. study to examine the processes by which knowledge In addition, there are 28 related drawings showing of Tibet was acquired, collected and represented detailed illustrations of selected monasteries, and the intentions and motivations behind these monastic rituals, wedding ceremonies and so on. ‘A Unique View from Within’: processes. With the forthcoming publication of the Places on the panoramic map are consecutively whole collection and the results of my research numbered from Lhasa westwards and southwards (Lange, forthcoming), I intend to draw attention to in Arabic numerals. Tibetan numerals can be found The Representation of Tibetan Architecture this neglected material and its historical significance. mainly on the backs of the drawings, marking the In this essay I will give a general overview of the order of the sheets. Altogether there are more than in the British Library’s Wise Collection collection and discuss the unique style of the 900 numbered annotations on the Wise Collection drawings. Using examples of selected illustrations drawings. Explanatory notes referring to these of towns and monasteries, I will show how Tibetan numbers were written in English on separate sheets Diana Lange monastic architecture was embedded in picture- of paper. Some drawings bear additional labels in maps and represented in detail. Tibetan and English, while others are accompanied The Wise Collection comprises six large picture- neither by captions nor by explanatory texts.
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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.
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A Brief Introduction to Buddhism and the Sakya Tradition
A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support.
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Interview #27C – Jigdal Dagchen Sakya, His Holiness November 15, 2014
Tibet Oral History Project Interview #27C – Jigdal Dagchen Sakya, His Holiness November 15, 2014 The Tibet Oral History Project serves as a repository for the memories, testimonies and opinions of elderly Tibetan refugees. The oral history process records the words spoken by interviewees in response to questions from an interviewer. The interviewees’ statements should not be considered verified or complete accounts of events and the Tibet Oral History Project expressly disclaims any liability for the inaccuracy of any information provided by the interviewees. The interviewees’ statements do not necessarily represent the views of the Tibet Oral History Project or any of its officers, contractors or volunteers. This translation and transcript is provided for individual research purposes only. For all other uses, including publication, reproduction and quotation beyond fair use, permission must be obtained in writing from: Tibet Oral History Project, P.O. Box 6464, Moraga, CA 94570-6464, United States. Copyright © 2015 Tibet Oral History Project. TIBET ORAL HISTORY PROJECT www.TibetOralHistory.org INTERVIEW SUMMARY SHEET 1. Interview Number: #27C 2. Interviewee: Jigdal Dagchen Sakya, His Holiness 3. Age: 85 4. Date of Birth: 1929 5. Sex: Male 6. Birthplace: Sakya 7. Province: Utsang 8. Year of leaving Tibet: 1959 9. Date of Interview: November 15, 2014 10. Place of Interview: Sakya Monastery, Seattle, Washington, USA 11. Length of Interview: 1 hr 19 min 12. Interviewer: Marcella Adamski 13. Interpreter: Jamyang D. Sakya 14. Videographer: Tony Sondag 15. Translator: Tenzin Yangchen Biographical Information: His Holiness Jigdal Dagchen Sakya was born in the town of Sakya in Utsang Province. He is a descendant of the Khon lineage called the Phuntsok Phodrang.
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History of the Ngakpa Tradition
History of the Ngakpa Tradition The first Ngakpa centre The Ngakpa Community is was a branch of Samye originally called college and was called the 'Go kar Chang lo’ De Ngakpa 'Dud dul Ling'. which literally means There, people were 'The community with white trained in the subjects of dress and long hair' or more Literature,Translation, simply 'The group of white Sangha'. Astrology, Meteorology and especially Vajrayana studies and practice. Copyright © Ngak-Mang International 2006 History of the Ngakpa Tradition Tibetan regions and plateau Ngakpa dud dul ling In the 9th Century, Tri Ralpa Chan(866-?), the 3rd Tibetan Dharma King, became involved in the Ngakpa Tradition. Through his dedication and support the Ngakpa Tradition grew all over Tibet. Copyright © Ngak-Mang International 2006 Ngakpas in Different Schools Renouncing Ngakpa Tibetan Buddhism is divided into Kagyu school Naljorpa, 5 schools and each of them has Naljorma,Togtenpa. their own way of Ngakpas. Special Ngakpas Chod school Ngakpa, Chodpa. Family lineage Ngakpas Tibetan Indigenous Ngakpa Sakya school Ngakpa, Gongma. Bonpo school Ngakpa, Dransong. Monastic Ngakpas Most prevalent Ngakpa Gelug school Ngakpa, naljorpa, Nyingma school Ngakpa, Ngakmo, Kyimngak, Ge-nyen. Sumdan Dorje zinpa. Drongngak. Tertons and Rigzin. Copyright © Ngak-Mang International 2006 Women’s Equality Tibetan women are recognized as one of the largest contributors to the Ngakpa tradition. Ngakmo (yogini) such as Yeshe Tsogyal(777-837 A.D), Machin Labdron(1103-1201), Sera Khadroma(1899-1952) Chusep Jetsun(?-1951) Tare Lhamo(1938-2002) were highly respected practitioners and were an inspiration to First Tibetan Ngakmo- many Tibetan women. Yeshe Tsogyel Copyright © Ngak-Mang International 2006 Ngak-Mang Institute NMI was founded in 1999, in Xining, Qinghai, Amdo.
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Getting to Know the Four Schools of Tibetan Buddhism
THE FOUR ORDERS: BOOK EXCERPT Getting to know the Four Schools of Tibetan Buddhism hundreds ofyears that the four main been codified by Tibetan intellectual historians, who categorize Buddha's teachings in terms of three distinct of Tibetan Buddhism — Nyingma, vehicles — the Lesser Vehicle (Hinayana), the Great Vehicle akya, and Gelug — have evolved out of (Mahayana), and the Vajra Vehicle (Vajrayana) — each of which was intended to appeal to the spiritual capacities of their common roots in India, a wide array of particular groups. divergent practices, beliefs, and rituals have • Hinayana was presented to people intent on personal salvation in which one transcends come into being. However, there are signifi- suffering and is liberated from cyclic existence. • The audience of Mahayana teachings included cant underlying commonalities between the trainees with the capacity to feel compassion for different traditions, such as the importance the sufferings of others who wished to seek awakening in order to help sentient beings over- of overcoming attachment to the phenomena come their sufferings. of cyclic existence, and the idea that it is • Vajrayana practitioners had a strong interest in the welfare of others, coupled with determination necessary for trainees to develop an attitude to attain awakening as quickly as possible, and the spiritual capacity to pursue the difficult practices of sincere renunciation. John Powers' fasci- of tantra. nating and comprehensive book, Introduction Indian Buddhism is also commonly divided by scholars of the four Tibetan orders into four main schools of tenets to Buddhism, re-issued by Snow Lion in — Great Exposition School, Sutra School, Mind Only School, September 2007, contains a lucid explanation and Middle Way School.
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Membership at Sakya Monastery 25 Email: [email protected] Tara Meditation Center on Whidbey Island 27 Website
p~âó~=jçå~ëíÉêó=çÑ=qáÄÉí~å=_ìÇÇÜáëã= Introductory Guide Through the practice of Vajrayana Buddhism, may the flower of Tibetan culture be preserved for the benefit all beings. TABLE OF CONTENTS Introduction 3 Background on H.H. Jigdal Dagchen Sakya 6 Short Overview of Tibetan Buddhism 9 Guide to the Main Shrine Room 13 Becoming a Buddhist 17 p~âó~=jçå~ëíÉêó=çÑp~âó~=jçå~ëíÉêó=çÑ==== qáÄÉí~å=_ìÇÇÜáëã Meditation Practices at Sakya Monastery 19 Special Tibetan Buddhist Ceremonies 22 Address: 108 NW 83rd Street Virupa Educational Institute 23 Seattle, WA 98117 Children’s Dharma School 24 Tel: 206.789.2578 (Open Mondays - Fridays, 8:00 am - noon) Membership at Sakya Monastery 25 Email: [email protected] Tara Meditation Center on Whidbey Island 27 Website: www.sakya.org © 2010 Sakya Monastery of Tibetan MESSAGE FROM THE CO-DIRECTORS Buddhism, All rights reserved. Welcome to Sakya Monastery! One of the key goals of Sakya Monastery is to provide access to the Buddha’s teachings to enable people to develop their inner spiritual qualities and progress to enlightenment step by step. When people first come to Sakya Monastery, they have lots of questions about Tibetan Buddhism, our Lamas, Sakya Monas- tery and the spiritual practices we do here, and how to act when attending one of our meditations. This booklet has been created to answer many of those questions so that you will be comfortable and feel welcomed whenever you visit Sakya Monastery. We look forward to seeing you soon and often! Adrienne Chan & Chuck Pettis Co-Executive Directors Ntu Ntu PURPOSE Introduction The purpose of Sakya Monastery Sakya Monastery provides access to the Buddha’s teachings and is to share and preserve Tibetan guidance in a community of practitioners.
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2011, Volume 20, Number 1
Winter 2011 Volume 20, Number 1 Sakyadhita International Association of Buddhist Women TABLE OF CONTENTS Sharing Impressions, Meeting Expectations: Evaluating the 12th Sakyadhita Conference Titi Soentoro The Question of Lineage in Tibetan Buddhism: A Woman’s Perspective Jetsunma Tenzin Palmo Lipstick Buddhists and Dharma Divas: Buddhism in the Most Unlikely Packages Lisa J. Battaglia The Anti-Virus Enlightenment Hyunmi Cho Risks and Opportunities of Scholarly Engagement with Buddhism Christine Murphy SHARING IMPRESSIONS, MEETING EXPECTATIONS Evaluating the 12th Sakyadhita Conference Grace Schireson in Interview By Titi Soentoro Janice Tolman Full Ordination for Women and It was a great joy to be among such esteemed scholars, nuns, and laywomen at the 12th Sakyadhita the Fourfold Sangha International Conference on Buddhist Women held in Bangkok from June 12 to 18, 2011. It felt like such Santacitta Bhikkhuni an honor just to be in their company. This feeling was shared by all the participants. Around the general A SeeSaw theme, “Leading to Liberation, the conference addressed many issues of Buddhist women, including Wendy Lin issues that people don’t generally associate with Buddhist women, such as the environment and LGBTQ concerns. Sakyadhita in Cyberspace: Sakyadhita and the Social Media At the end of the conference, participants were asked to share their feelings and insights, and to Revolution offer suggestions for the next Sakyadhita Conference. The evaluations asked which aspects they enjoyed Charlotte B. Collins the most and the least, which panels and workshops they learned the most from, and for suggestions for themes and topics for the next Sakyadhita Conference in India. In many languages, participants shared A Tragic Episode Rebecca Paxton their reflections on all aspects of the conference Further Reading What Participants Appreciated Most Overall, respondents found the conference very interesting and enjoyable.
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