Portrait of the Gyalwang Drukpa
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And Daemonic Buddhism in India and Tibet
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism. -
Frequently Asked Questions Druk White Lotus School
Frequently Asked Questions CONTEXT AND HISTORY How cold does it get in the winter months? Typically around -30 degrees C (-22 degrees F). The road to the plains is usually cut off by snow between the months of October and May/June each year. What is the altitude? Leh lies at 3,350m/ 11,000 ft with surrounding mountains rising to 6,100m / 20,000 ft. Nearby Stok Kangri mountain rises to over 6,000m/20,000ft. How and when did the school project get started? The school was initiated in 1992 by local people, who requested help from their spiritual leader, His Holiness Gyalwang Drukpa. With assistance from His Holiness’ local and international students, 88 children entered Nursery and Lower Kindergarten classes in 2001. Since then the school has grown to over 677 students. What is the origin of the name of the school? The school is named after Kunkhyen Padma Karpo, a great scholar of the Drukpa Lineage of Tibetan Buddhism, who lived in the years 1527-1592. He was the 4th Gyalwang Drukpa. You can see a statue of Padma Karpo in Naropa Photang on the Shey campus. Druk means dragon and Padma Karpo can be translated as White Lotus in English. What makes this school special? Ladakh is one of the few remaining places in the world where a Tibetan Buddhist culture exists within a free society. The school operates under the guidance of His Holiness Gyalwang Drukpa. Instruction is English medium, and students also learn Ladakhi (Bothi) and Hindi languages. Montessori methods are used for the initial three years, and there is an active Parents’ Association with representatives from several areas. -
Yeshe Dorji the Founder of Bhutan's Dragon Tradition
Yeshe Dorji The Founder of Bhutan’s Dragon Tradition Khenpo Karchung Tago Dorden Tashithang Buddhist University Thimphu, Bhutan Dr. Pintong Chatnarat International Buddhist Studies College Mahachulalongkornrajavidyalaya University Ayutthaya, Thailand Prof. Dr. Phra Brahmapundit (Prayoon Dhammacitto), Peace Studies Programme, Graduate School, Mahachulalongkornrajavidyalaya University Ayutthaya, Thailand Corresponding Author Email: [email protected] Abstract Tsangpa Gyare or Yeshe Dorji (1161–1211) was the main disciple of Lingchen Repa Pema Dorji and the founder of the Bhutan’s Dragon Tradition – Drukpa Kagyu Lineage – the main or central branch of which was, until the 17th Century, transmitted by his hereditary family lineage at Ralung in the Tsang region of western Tibet. He was one of the great teachers in Tibet. While he was alive, treasured by many others with his wisdom and compassion, he wrote many books and helped many people to practice for his entire life. The Druk (Standard Tibetan: འབྲུག, Dzongkha: འབྲུག་) is the “Thunder Dragon” of Tibetan and Bhutanese mythology and a Bhutanese national symbol. Druk is highly regarded by the lineage of Drukpa Tsangpa Gyare/Yeshe Dorji. Not only, Druk became the name of the country after the arrival of respected Shabdrung Ngawang Namgyel in 1616 and after the first monastic establishment in 1621 at Chagri Dorji Dhen, but also by the main instructions of Tendrel; the dependent and inter-dependent teachings to the followers which was received by Tsangpa Gyare from the seven Buddhas at Tsari. Shabdrung Ngawang Namgyel taught all the teachings of Tsangpa Gyare in Bhutan. He was the third incarnation of Tsangpa Gayre. The country of Bhutan is therefore called as ‘Druk’; the land is called as ‘Drukyul’; and the people are called as ‘Drukpa’. -
Is South Asiałs Buddhist Leader the Gyalwang Drukpa an Ecofeminist?
Trinlae International Journal of Dharma Studies (2015) 3:3 DOI 10.1186/s40613-014-0012-y RESEARCH Open Access Is South Asia’s Buddhist Leader the Gyalwang Drukpa an Ecofeminist? Dialectical, Grounded Analysis of Eminent Feminist Theology Illuminates the Foundations for a Vajrayana Buddhist Ecofeminism Bhikshuni L Trinlae Correspondence: bhikshuni.trinlae@ Background cst.edu Claremont School of Theology The establishment of construct validity demands that a variable operate according to its definition; the extent to which empirical evidence goes against this definition threatens the variable’s viability as an explanation of behavior. (King and King 1986). His Holiness the 12th Gyalwang Drukpa (“the Drukpa”) is the spiritual head of the Drukpa lineage of Tibetan Buddhism, a Vajrayāna and Mahāyāna tradition of Buddhism dating back to the life of its founder, Tsangpa Gya-re a (1161–1211). The Gyalwang Drukpa is distinguished by his systemic support of both Buddhist nuns and the environ- ment over the past decade, and his efforts have been recognized by the United Nations, the Government of India, Sri Lanka, Bhutan, and others b. Under what circumstances, if any, could the Drukpa be legitimately characterized as an ecofeminist? Cross-cultural, cross-theological, and ethnic invariance of the constructs of feminism and ecofeminism remain unresolved, particularly in relation to dharma traditions primarily situ- ated in Asia. One might assume that since feminism and women’s studies disciplines have long been established in the academy, that therefore the conventional, popular acceptance of a personal or social identity embodying the ethic of ending gender-based discrimination across multiple cultural, ethnic, and religionscontextsiswellknown.However,neither universally-accepted definitions of feminism or ecofeminism constructs nor the functional dynamics underlying presumptions of such cross-cultural construct invariance have been established empirically among South Asian and Himalayan Vajrayāna Buddhist populations. -
The Poetic Travel Journey of Tsarchen Losal Gyatso
buddhism/tibet Song Continued from front flap n Song of the Road, Tsarchen Losal in the text, excavating the history, legends, Gyatso (1502–66), a tantric master of and lore associated with people and places “Cyrus Stearns’s Song of the Road is a rare gem shining light on the life of the remark- Ithe Sakya tradition of Tibetan Bud- encountered on the pilgrimage, revealing the able Tibetan master Tsarchen Losal Gyatso. This beautiful rendering of Tsarchen’s OF THe dhism, weaves ecstatic poetry, song, and spiritual as well as the geographical topog- autobiography captures, with such freshness, the immediacy and profound insight accounts of visionary experience into a raphy of Tsarchen’s journey. that characterize the Tibetan master’s spiritual journey.” record of pilgrimage through central Tibet. —Thupten Jinpa, Institute of Tibetan Classics Road Translated for the first time here, Tsarchen’s work, a favorite of the Fifth Dalai Lama, brims with striking descriptions of encoun- ¶8 ¶8 ters with the divine as well as lyrical por- traits of the Tibetan landscape. The literary “Over the history of Tibetan Buddhism, travel across mountain and plain has long Cyrus Stearns is one of the most flights ofSong of the Road are anchored by provided an occasion for profound reflections on more spiritual paths. Such reflec- admired translators of Tibetan literature Tsarchen’s candid observations on the social tions abound in Song of the Road. Readers of both English and Tibetan owe a great today. His numerous books include Ta k i n g and political climate of his day, including a debt to the renowned translator Cyrus Stearns for bringing this almost-forgotten the Result as the Path, Hermit of Go Cliffs, rare example in Tibetan literature of open work to the audience it so richly deserves.” and King of the Empty Plain. -
The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage by Sean Price Book
The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage by Sean Price book Ebook The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage currently available for review only, if you need complete ebook The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage please fill out registration form to access in our databases Download here >> Hardcover:::: 200 pages+++Publisher:::: Snow Lion (December 26, 2017)+++Language:::: English+++ISBN-10:::: 1559394684+++ISBN-13:::: 978-1559394680+++Product Dimensions::::5.7 x 0.6 x 8.8 inches++++++ ISBN10 1559394684 ISBN13 978-1559394 Download here >> Description: The first major collection of core texts from masters of the Drukpa Kagyu lineage of Tibetan Buddhism.The Drukpa Kagyu lineage is renowned among the traditions of Vajrayana Buddhism for producing some of the greatest yogis from across the Himalayas. After spending many years in mountain retreats, these meditation masters displayed miraculous signs of spiritual accomplishment that have inspired generations of Buddhist practitioners. The teachings found here are sources of inspiration for any student wishing to genuinely connect with this tradition.Theses translations include Mahamudra advice and songs of realization from major Tibetan Buddhist figures such as Gampopa, Tsangpa Gyare, Drukpa Kunleg, and Pema Karpo, as well as modern Drukpa masters such as Togden Shakya Shri and Adeu Rinpoche. This collection of direct pith instructions and meditation advice also includes an overview of the tradition by Tsoknyi Rinpoche.Combined with guidance from a qualified teacher, these teachings offer techniques for resting in the naturally pure and luminous state of our minds. -
The Jewel Rosary of the Successive Incarnations of Gangteng Tulku
The Jewel Rosary of the Successive Incarnations of Gangteng Tulku The Lineage Holders of Gangteng Sangngak Chöling Monastery January 2009 Copyright ©2008 by H.E Gangteng Tulku Rinpoche, All Rights Reserved Page 1 of 29 Table of Contents The Jewel Rosary of The Sucessive Incarnations of Gangteng Tulku ............................... 1 The Lineage Holders of Gangteng Sangngak Chöling Monastery .................................. 1 Table of Contents ......................................................................................................... 2 Prologue ....................................................................................................................... 3 Eulogy .......................................................................................................................... 3 The Origin of the Buddha Dharma ............................................................................... 3 Tertön Pema Lingpa’s Dharma Activities .................................................................... 6 The Three Emanations of Pema Lingpa ....................................................................... 8 The Heart-Son, Thuksé Dawa Gyaltsen’s Dharma Activities...................................... 8 The Successive Incarnations of Gyalse Pema Thinley............................................... 10 The First Gangteng Tulku: Gyalse Pema Thinley ...................................................... 12 The Second Gangteng Tulku: H.E. Tenzin Legpai Döndrup ..................................... 14 The Third -
Revue D'etudes Tibétaines Est Publiée Par L'umr 8155 Du CNRS, Paris, Dirigée Par Nicolas Fiévé
Revue d’Etudes Tibétaines special issue Women as Visionaries, Healers and Agents of Social Transformation in the Himalayas, Tibet and Mongolia edited by Mona Schrempf and Nicola Schneider numéro trente-quatre — Décembre 2015 Revue d’Etudes Tibétaines numéro trente-quatre — Décembre 2015 ISSN 1768-2959 Directeur : Jean-Luc Achard. Comité de rédaction : Alice Travers, Jean-Luc Achard. Comité de lecture : Ester Bianchi (Università degli Studi di Perugia), Fabienne Jagou (EFEO), Rob Mayer (Oriental Institute, University of Oxford), Fernand Meyer (CNRS-EPHE), Françoise Pommaret (CNRS), Ramon Prats (Universitat Pompeu Fabra, Barcelona), Charles Ramble (EPHE, CNRS), Françoise Robin (INALCO), Brigitte Steinman (Université de Lille), Alice Travers (CNRS), Jean-Luc Achard (CNRS). Périodicité La périodicité de la Revue d’Etudes Tibétaines est généralement bi-annuelle, les mois de parution étant, sauf indication contraire, Octobre et Avril. Les contributions doivent parvenir au moins six (6) mois à l’avance. Les dates de proposition d’articles au comité de lecture sont Novembre pour une parution en Avril, et Mai pour une parution en Octobre. Participation La participation est ouverte aux membres statutaires des équipes CNRS, à leurs membres associés, aux doctorants et aux chercheurs non-affiliés. Les articles et autres contributions sont proposées aux membres du comité de lecture et sont soumis à l’approbation des membres du comité de rédaction. Les articles et autres contributions doivent être inédits ou leur ré- édition doit être justifiée et soumise à l’approbation des membres du comité de lecture. Les documents doivent parvenir sous la forme de fichiers Word, envoyés à l’adresse du directeur ([email protected]). -
Tibetan Diaspora in Bhutan
TIBETAN DIASPORA IN BHUTAN By Sonam Yudon & Tshering Choki National Library and Archives of Bhutan Post box. 185 Thimphu: Bhutan Email: [email protected] [email protected] ABSTRACT Bhutan is bordered by India to the south and Tibetan Plateau to the north. Having being bordered by Tibet on its entire northern and most of its western frontier, Bhutan received several influxes of Tibetan settlers at different periods of time in the annals of its history. Some were Buddhist masters, mystiques and monks who had considered perfect place for Buddhist missionary activities while others say that it is the merchants and traders who opted to stay back due to the serenity of the natural environment. While the Tibetan Diaspora that settled in Bhutan until 19th century were due to wars, political turmoil, transhumance and serenity of the environment ideal for practicing Buddhism, the mid 20th century saw a huge number of Tibetans refugees evading the Communist Chinese Invasion and subsequent occupation of Tibet between 1950-1961.Many Tibetans who were on their way to India had chosen to remain in Bhutan as they wanted to avoid the oppressive heat and humidity. This study presents the advent of Tibetans in Bhutan, how they have been able to adapt to changing conditions in Bhutan, their economic pursuit and the relevant markers of Tibetan identity in Bhutan. INTRODUCTION This is the first ever attempt to write about the Tibetan Diaspora in Bhutan. As a result, there is a lack of written resource on Tibetan Diaspora in Bhutan which inhibited the drawing of certain inferences. -
Pattern Recognition: Tracking the Spread of the Incarnation Institution Through Time and Across Tibetan Territory
Pattern Recognition: Tracking the Spread of the Incarnation Institution through Time and across Tibetan Territory Gray Tuttle (Columbia University) ithin the limits of my sources, I will outline here the spread of incarnation lineages across time and throughout Tibetan W territory. The cultural institution of children being understood as rebirths (yang srid, but more commonly tulku, sprul sku) of important Buddhist teachers allowed for a concentration of charismatic, economic, and social power that had dramatic consequences for Tibetan society. While scholars have treated the origins of the first and most important of these lineages (the Karmapa, Dalai, and Paṇchen Lamas), no one has attempted to write a general history of the growth of the institution. I have compiled a list of nearly 500 incarnation series for which I have determined the rough start date as well as the location of the seat of the incarnation. I also have information on the location of roughly an additional 1000 incarnations series for which the start date is not known. I use this data to trace the growth of the institution and its spread throughout Tibet. This has been a daunting task for one person to undertake, even with the help of research assistants, but the initial results are quite compelling. Most publications about reincarnate lama lineages have been focused on a few key figures in Central Tibet, while reincarnation lineages from Eastern Tibet, the details of which I will discuss at the end of this article, have received less scholarly attention until fairly recently. In contrast to this pattern, the greatest concentration of reincarnate lineages is found in Amdo (with over 400 named lineages out of a total of more than 1000 throughout Tibet), while even Kham (with some 374 lineages) has over twice the number of Central Tibet (with 150 lineages). -
2016, Volume 25, Number 1
Winter 2016 Spring 2017 Volume 25, Number 1 Sakyadhita International Association of Buddhist Women TABLE OF CONTENTS Dealing With Divisiveness by Margaret Coberly Empowering Tibetan And Himalayan Nuns By Namgyal L. Taklha Buddhism, Gender, And Nature by Emma Tomalin Buddhist Repentance On The Path To Enlightenment “My barn having burnt to the ground, I can now see the moon.” by Nour Suleiman — Mizuta Masahide (17th century Japanese poet and samurai) Buddhism, Justice, DEALING WITH DIVISIVENESS Freedom, And Activism by Margaret Coberly by Undarya Tumursukh Around 600 CE, the Chinese Chan master Sengcan said: “The struggle between ‘for and against’ is Shop ‘Til You Drop? the mind’s worst disease.” Yin does not hate yang; they are complementary. Human beings need to by Tom Marx reach out and make strenuous efforts to avoid polarization and begin to understand our differences. People who think differently from ourselves are not absolutely wrong. Of course, we must uphold Further Reading our principles and work for social justice. At the same time, rather than becoming self-righteous, we need to seek common ground with the whole human family, even the most challenging, and find Buddhist Women in the ways to make the world a more compassionate place. News There seems to be greater divisiveness in the world than ever before. The differences among groups are so intense that they have become scary. Humans have always had a tribal nature, according to the 2017 Conference evolutionary point of view. Quite naturally, we form into groups of like-minded people. Sometimes Information people in a group even bear a similar physical appearance. -
Dzongs in the Land of the Thunder Dragon
JOURNAL OF ASIAN ARTS, CULTURE AND LITERATURE (JAACL) VOL 1, NO 1: MARCH 2020 Dzongs in the Land of the Thunder Dragon By Dr. Aparna Bagwe [email protected] Abstract The Kingdom of Bhutan is often referred to as the last Shangri la. For several centuries, this land-locked country - nestled in the lap of the snow-clad peaks and valleys of the eastern Himalayas - has been safeguarded by wise rulers who have maintained its isolated status, thus preserving its distinct Buddhist identity, culture and traditions. In 1974, Bhutan carefully opened its doors to selective numbers of tourists in a bid to promote its unique culture, offering outsiders glimpses into a very different way of life. Through the memoirs of my visit to Bhutan almost a decade back, I shall take the readers on a virtual walk to some of the ancient dzongs (fortress monasteries) of this Himalayan Kingdom. Keywords Dzongs, Bhutan, Paro, Punakha, Thimphu Introduction Buddhism was introduced into the region occupied by present day Bhutan around the 7th century AD, and the first Buddhist temples were constructed at Bumthang and Kyichu. The region, ruled over by several feudal lords constantly at war against each other, was unified in the early 17th century by the Tibetan lama and military leader Ngawang Namgyal, who went on to build a protective network of impregnable dzongs to defend the country against intermittent attacks from Tibet. In the 1880s, Ugyen Wangchuk came into power and in 1907, he was unanimously chosen as the hereditary king of the country. King Jigme Khesar Namgyel Wangchuck from this distinguished lineage is the present reigning monarch.