The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage by Sean Price Book
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TY-Brochure-WEB 20JUN20.Pdf
TriYoga Practices … TriYoga Centers Accelerate the transformation of body, mind The original TriYoga Center was established in Santa Cruz, California in April 1986. TriYoga Centers provide classes, as well as workshops and spirit and teacher trainings. Yogini Kaliji and certified teachers offer programs at the centers nationally and internationally. Increase flexibility, strength and endurance There are 65+ TriYoga Centers and Communities in Australia, for healthy muscles, tendons and ligaments Austria, China, Denmark, Germany, Hungary, India, the Netherlands, Russia, South Korea, Switzerland, Taiwan, Ukraine and the United Develop a supple spine and a dynamic States. Also, more than 2,350 certified teachers share TriYoga in nervous system 40+ countries. Welcome to Maximize the power of digestion, assimilation and elimination Invigorate the immune, cardiovascular and respiratory systems Purify and strengthen the vital organs and glandular system Awaken positive qualities such as emotional balance, mental clarity and self-confidence Tr iYoga ® Illuminate the intellect to higher understanding and the realization of intuitive knowledge Expand awareness and allow the energy to flow Realize sat cit ananda Kali Ray International Yoga Association (KRIYA) KRIYA offers ways to stay connected with Kaliji and the TriYoga community worldwide. It gives access to live online programs, as well as the KRIYA website (kriya.triyoga.com). The site includes TriYoga videos, interviews and Q&As. Members also receive discounts on various TriYoga programs. TriYoga International 501(c)(3) non-profit organization PO Box 4799, Mission Viejo, CA 92690 Ph 310-589-0600 [email protected] | triyoga.com facebook.com/triyoga | instagram.com/triyoga Yogini Kaliji TriYoga Founder of TriYoga A revolutionary body of knowledge, TriYoga is a purna or complete Prana Vidya yoga founded by Yogini Kaliji. -
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. -
A Translation of the Sokushin-Jobutsu-Gi
A Translation of the 密 Sokushin-Jobutsu-gi 教 文 Stephan Beyer 化 [I. INTRODUCTION: TEXTUAL SOURCES] Question: Many sutras and sastras say that it takes three kalpas to become a Buddha; on what grounds do you base the principle you have now set up that one may become a Buddha in this very body? Answer: The Tathagata has spoken in this way in the esoteric collection. Question: What are the sutras which say this? Answer: The Vajrasekhara-sutra says: One who cultivates this samadhi immediately realizes the enlightenment of the Buddha. ('This samadhi' means the samadhi of Mahavairocana, the noble monarch crowned by the single letter [bhrum].) And it says further: If there is a being who receives this teaching and diligently cultivates it during the four watches of the day and of the night, then in the present world he will realize and attain the pramudita-bhumi and, after sixteen lives, complete enlight- enment. (When this says 'teaching', it indicates the king of great teachings, the samadhi wherein one realizes the dharmakaya within oneself. ' Pramudita-bhumi' is not what. the exoteric schools explain as the first bhumi, but is rather the first bhumi in the Buddha-yana of our own school, as is fully explained in the Bhumi-varga. 'Sixteen lives' indicates the lives of the sixteen bodhisattvas, as the Bhumi-varga also fully explains.) And it says further: If one is able to cultivate in accordance with this sovereign principle, then in this present world one attains the highest perfect enlightenment. -96- It also says: You should know that your -
A Translation of the Introduction and the Tenth Chapters of the Hizo Hoyaku
A Translation of the 密 Introduction and the Tenth Chapters of the Hizo Hoyaku 教 文 by Minoru Kiyota 化 Assistant Professor, University of Wisconsin Preface Although the mantra and dharani literature was already known in the Nara period (710-784),it failed to occupy a respectable position in the academiccircles of the Buddhists either during the Nara period or the early Heian period. During the reign of Emperor Saga, (809-823), leading masters of Nara presented their views on Buddhism in the presence of the emperor at Shoryo-ji Temple, after which they were asked to organize their views into texts. Texts were composed and submitted to the throne at the time of the reign of Emperor Junna, (823-833). Kukai, (774-835), though not a member of the Nara priesthood, submitted the Juju Shinron, the Treatise on the Ten Stages, organized into ten chuan, and the Sokushin Jobutsu Gi, the Essence of Inherent Buddhahood, organized into one chuan. It is commonlyheld, however, that because the Juju Shinron was excessively voluminous, Kukai was asked to submit an abridged version, which is the Hizo Hoyaku, the Jewel Key to the Secret Store, organized into three chuan. It is speculated therefore, that both the Hizo Hoyaku and the Sokushin Jobutsu Gi were composed sometime in the early 830's under an imperial edict. The Hizo Hoyaku is designed to describe the doctrine of Shingon Buddhism, the Japanese version of the mantra school, and to bring about the official recognition of that school as a distinct school of Japanese Buddhism. The major literary sources to which the Hizo Hoyaku makes reference are: Mahavairocana Sutra, Vajrasekhara Sutra, Laiikavatara Sutra, Bodhicitta Sastra, Shaku-maka-en-ron (Shih- -96- mo-ho-yeh-lun) and Daichido-ron (Ta-chih-tu-lun). -
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. -
DRUKPA KAGYUD SCHOOL of TIBETAN BUDDHISM in INDIAN HIMALAYAS: an INTRODUCTION Dr
www.ijcrt.org © 2021 IJCRT | Volume 9, Issue 3 March 2021 | ISSN: 2320-2882 DRUKPA KAGYUD SCHOOL OF TIBETAN BUDDHISM IN INDIAN HIMALAYAS: AN INTRODUCTION Dr. SONAM ZANGPO Assistant Professor, Dept. of Indo-Tibetan Studies, Bhasha-Bhavana, VISVA-BHARATI, Santiniketan, Birbhum, West Bengal Abstract After the decline of traditional Buddhism from the plains and plateaus of Indian territories. Buddhism somehow remained alive in Indian Himalayas with another dimensional names, forms and functions. Which assimilates both traditional and later progressed thoughts of Buddhism and perennial Buddhist lineage practices. In this regard, Tibetan Buddhism is very actively and widely spread as well as sustained in Indian Himalayas. Consequently, Indian Himalayas are very important places for the preservation of distinct Buddhist culture, rich heritage and uninterrupted Nālandā scholars and Tibetan students’ teachings traditions. It conveys the messages of peace, harmony, brotherhood among the other faith followers within the regions and beyond the states of the country. This research paper exclusively gives focus on different features of Drukpa Kagyud (Wyl. ’brug pa bk’ brgyud) School of Tibetan Buddhism in Indian Himalayas. It is based of both primary and secondary sources of the existing literatures as well as some field surveys. Key-Words: Buddhism, Drukpa Kagyud, Tibetan Buddhism, Monasteries, Nunneries, Lama and Rinpoches. Introduction There are many Buddhist centers in Indian Himalayan regions. Here, Indian Himalayas referred to all smaller and larger expanded places and regions as starting from Leh and Kargil in Ladakh, Paddar, Kistwar in Jammu, Pangi, Chamba, Lahual-Spitti, Kullu-Manali, Kinnour, Dharmsala in Himachal Pradesh, Dehradun in Uttarakhand, Darjeeling-Kalimpong in West Bengal, Sikkim, Mon-Tawang in Arunachal Pradesh and so forth. -
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’. -
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Florida State University Libraries
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2011 Outward Beauty, Hidden Wrath: An Exploration of the Drikung Kagyü Dharma Protectress Achi Chökyi Drölma Kristen Kail Muldowney 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 OUTWARD BEAUTY, HIDDEN WRATH: By KRISTEN KAIL MULDOWNEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts Degree Awarded: Spring Semester, 2011 The members of the committee approve the thesis of Kristen Kail Muldowney defended on March 18, 2011. _______________________________________ Bryan Cuevas Professor Directing Thesis _______________________________________ Kathleen Erndl Committee Member _______________________________________ Jimmy Yu Committee Member Approved: _____________________________________ John Corrigan, Chair, Department of Religion The Graduate School has verified and approved the above-named committee members. ii This work is dedicated to my Grandmother, Lois Sobin, who has instilled in me a passion for books and far off places, and to my Grandfather, Alvin Sobin, who has always been patient enough to indulge us both. iii ACKNOWLEDGEMENTS This work and everything that has led up to its completion could not have been accomplished without the help and support of countless individuals. First and foremost, I am indebted to my professors at Florida State University for all of the advice and guidance they have given to me throughout my graduate studies. In particular, I am thankful to Bryan Cuevas for and the academic study of Tibet in general. I am just as grateful to Kathleen Erndl and Jimmy Yu for all of their advice and criticisms; both have helped me to see my research with new and different perspectives and have inspired me academically and personally. -
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 Kargyupa Sect Dr
The Kargyupa Sect Dr. Anukul Chandra Banerjee A hundred years after Buddha's Mahaparinirvana dissension arose among the monks in regard to the actual words of the master and their interpretations which ultimately led to the origin of sects in Indian Origin of Buddhi~t Buddhism, all aiming to have preserved his original sects in India teachings. And within a few hundred years after the demise of the Great Teacher as many as twenty sects or more came into existence-although a few of them disappea red shortly after their appearance. But in regard to the origin of Buddhist sects in Tibet, the case has been quite different Origin of Buddhist and about ten sects came into being there in Sects in Tibet. course of time. The Tibetan sects came into existence with a view to preserving the purity of the Buddhist teachings and doing away with the degrading practices, superstitions, beliefs and the like then prevalent prior to the Buddhist doctrines. Waddelll writes that the sects ., arose in revolt against the depraved Lamaism then prevalent, which was little else than a priestly mixture of dcmonolatry and witchraft. Abandoning the grosser charlataism the new sects returned to celibacy and many of the purer "Mahayana rules ". "Buddhist Religion" observes S.C. Das'2 "progressed more and more, so as to branch out into numerous different sects as a result of the extraordinary growth. These, like the eighteen divisions of the Vaibhasika school of ancient India were def1ignated after the names of respective teachers and places of origin. Some of the Tibetan Lamas who had derived their religious knowledge from Indian Panditsj feeling great veneration for the theories themselves, named their respective sects after them. -
Dissertation
DISSERTATION Titel der Dissertation „When Sūtra Meets Tantra – Sgam po pa’s Four Dharma Doctrine as an Example for his Synthesis of the Bka’ gdams- and Mahāmudrā-Systems“ Verfasser Mag. Rolf Scheuermann angestrebter akademischer Grad Doktor der Philosophie (Dr. phil.) Wien, 2015 Studienkennzahl lt. Studienblatt: A 792 389 392 Dissertationsgebiet lt. Studienblatt: Sprachen und Kulturen Südasiens und Tibets, Fachbereich: Tibeto- logie und Buddhismuskunde Betreuer: Univ.-Prof. Dr. Klaus-Dieter Mathes 3 Acknowledgements .............................................................................................................. 8 Introduction .......................................................................................................................... 9 The Subject ....................................................................................................................... 9 Outline ............................................................................................................................ 18 Methods and Aims .......................................................................................................... 24 State of Research ............................................................................................................ 27 Part I ̶ Four Dharmas of Sgam po pa ............................................................................... 31 1. Four Dharmas of Sgam po pa and its Role in Sgam po pa’s Doctrinal System ..... 33 1.1 Formulations ....................................................................................................