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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. -
The Lion-Faced Ḍākinī Sadhana སེང་གདོང་མའི
The Lion-Faced Ḍākinī Sadhana By Karma Chagme སེང་གདོང་མའི་སྒྲུབ་ཐབས་བཞུགས་སོ། ། ཆགས་མེད་ར་ག Translated and edited by Adele Tomlin The Lion-Faced Ḍākinī Sadhana Author: Karma Chagme Translator and Editor: Adele Tomlin Lion-Faced Ḍākinī EMPOWERMENT AND TRANSMISSION ARE ESSENTIAL BEFORE READING OR PRACTISING THIS TEXT First Edition, 2018. Publishing and Content Copyright: Adele Tomlin/Dakini Publications, 2018. Available for free private use and download. Please do not copy, re-produce or publish without express permission. 1 Translator’s Introduction The Lion-Faced Ḍākinī (seng ge gdong ma, Skt: Siṃhamukhā) is a female deity considered to be especially effective for dispelling black magic, curses, obstacles and harm-doers. In the Nyingma terma tradition, she is considered as one of the many forms of Padmasambhava, specifically a secret form of Guru Rinpoche manifested to avert spiritual obstacles and negativity. In the Sarma traditions she arises out of the Chakrasamvara cycle of tantras and belongs to the Highest Yoga Tantra 'wisdom' classification. The revelation of the root mantra for Lion-Faced Ḍākinī is also associated with the name of a famous translator and Sakya master, Bari Lotsawa (ba ri lo tsA) (aka Rinchen Drak (rin chen grags)) (1040-1111) — the second throne holder of Sakya school (Sakya Trizin). At the age of 63, he retained the seat of Sakya for a period of eight years (1102-1110). The great Sakya and Nyingma master, Jamyang Khyentse Wangpo wrote a history of the lineage of Siṃhamukhā, which has been translated and published in English onlinei. According to that biography, Bari was shown how to reveal the mantra treasure directly by Lion-Faced Ḍākinī herself, in order to avert the black magic and sorcery of an Indian master. -
Magic, Healing and Ethics in Tibetan Buddhism
Magic, Healing and Ethics in Tibetan Buddhism Sam van Schaik (The British Library) Aris Lecture in Tibetan and Himalayan Studies Wolfson College, Oxford, 16 November 2018 I first met Michael Aris in 1997, while I was in the midst of my doctoral work on Jigme LingPa and had recently moved to Oxford. Michael resPonded graciously to my awkward requests for advice and helP, meeting with me in his college rooms, and rePlying to numerous emails, which I still have printed out and on file (this was the 90s, when we used to print out emails). Michael also made a concerted effort to have the Bodleian order an obscure Dzogchen text at my request, giving me a glimPse into his work as an advocate of Tibetan Studies at Oxford. And though I knew Anthony Aris less well, I met him several times here in Oxford and elsewhere, and he was always a warm and generous Presence. When I came to Oxford I was already familiar with Michael’s work, esPecially his book on Jigme LingPa’s account of India in the eighteenth century, and his study of the treasure revealer Pema LingPa. Michael’s aPProach, symPathetic yet critical, ProPerly cautious but not afraid to exPlore new connections and interPretations, was also an insPiration to me. I hoPe to reflect a little bit of that sPirit in this evening’s talk. What is magic? So, this evening I’m going to talk about magic. But what is ‘magic’ anyway? Most of us have an idea of what the word means, but it is notoriously difficult to define. -
Here It Re- Monastery
BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 M 16 Address correction requested SNOW LION ORDER FROM OUR NEW TOLL FREE NUMBER NEWSLETTER & CATALOG 1-800-950-0313 1992 WINTER SUPPLEMENT SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 ISSN 1059-3691 VOLUME 7, NUMBER 1 Chakrasamvara, Yamantaka and Kalachakra, the special deity of NAMGYAL MONASTERY Namgyal, as the main ritual and meditation practices of the mon- Institute of Buddhist Studies astery. He placed special empha- Ithaca, New York sis on maintaining the practice of Kalachakra, and in conjunction Namgyal Monastery is establish- Namgyal Dratsang (Victorious with Zha-lu masters taught dance. ing a branch monastery in the Monastery). Since its inception, To gain admission to the monas- United States, in Ithaca, New the monastery has assisted the tery, a monk had to memorize cer- York, under the direction of His Dalai Lamas in their public reli- tain texts and was tested by a Holiness the Dalai Lama and the gious activities and performed senior monk who would judge parent monastery in Dharamsala, ritual prayer ceremonies for the whether he was capable of being India. Six Namgyal monks, in- welfare of Tibet. From the begin- examined in the Dalai Lama's cluding a Geshe and others with ning, the monastery has been a presence. If formally admitted, the the ' 'Master of Sutra and Tantra'' center of learning, contemplation monk would have a private au- degree, have been selected to es- and meditation on the vast and dience with the Dalai Lama before tablish the Namgyal Monastery In- profound Buddhist treatises. -
Reading the History of a Tibetan Mahakala Painting: the Nyingma Chod Mandala of Legs Ldan Nagpo Aghora in the Roy Al Ontario Museum
READING THE HISTORY OF A TIBETAN MAHAKALA PAINTING: THE NYINGMA CHOD MANDALA OF LEGS LDAN NAGPO AGHORA IN THE ROY AL ONTARIO MUSEUM A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Sarah Aoife Richardson, B.A. ***** The Ohio State University 2006 Master's Examination Committee: Dr. John C. Huntington edby Dr. Susan Huntington dvisor Graduate Program in History of Art ABSTRACT This thesis presents a detailed study of a large Tibetan painting in the Royal Ontario Museum (ROM) that was collected in 1921 by an Irish fur trader named George Crofts. The painting represents a mandala, a Buddhist meditational diagram, centered on a fierce protector, or dharmapala, known as Mahakala or “Great Black Time” in Sanskrit. The more specific Tibetan form depicted, called Legs Idan Nagpo Aghora, or the “Excellent Black One who is Not Terrible,” is ironically named since the deity is himself very wrathful, as indicated by his bared fangs, bulging red eyes, and flaming hair. His surrounding mandala includes over 100 subsidiary figures, many of whom are indeed as terrifying in appearance as the central figure. There are three primary parts to this study. First, I discuss how the painting came to be in the museum, including the roles played by George Croft s, the collector and Charles Trick Currelly, the museum’s director, and the historical, political, and economic factors that brought about the ROM Himalayan collection. Through this historical focus, it can be seen that the painting is in fact part of a fascinating museological story, revealing details of the formation of the museum’s Asian collections during the tumultuous early Republican era in China. -
A Thesis Submitted to the Faculty of the School of Continuing Studies and of the Graduate School of Arts and Sciences in Partial
WOMEN IN VAJRAYĀNA BUDDHISM—THE EMBODIMENT OF WISDOM AND ENLIGHTENMENT IN TRADITIONALLY MALE-ORIENTED BUDDHISM A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Eneli R. Coakley, B.F.A. Georgetown University Washington, D.C. November 1, 2012 WOMEN IN VAJRAYĀNA BUDDHISM—THE EMBODIMENT OF WISDOM AND ENLIGHTENMENT IN TRADITIONALLY MALE-ORIENTED BUDDHISM Eneli Coakley, B.F.A. MALS Mentor: Lauve H. Steenhuisen, Ph.D. ABSTRACT Society’s perceptions of women’s role, not Buddhism as a doctrine, have a more influential hand in the suppression of female practitioners and their opportunity to practice Buddhism. Buddhism, in general, has been widely criticized by Western feminists for being non-egalitarian and essentially classifying women as inherently inferior to men. A multitude of religious writings attempt to establish an intrinsic patriarchal authority in Buddhism, yet many women are dedicated, successful practitioners and teachers of Buddhist wisdom. Earlier Indian and Mahāyāna Buddhist texts refer to women as unable to attain enlightenment as a result of their inferior birth, although there are many mythical deities and actual enlightened women, such as Yeshé Tsogyal, Machig Labdrön and Sera Khandro, whose existence proves the claim of inferiority to be otherwise. In later Vajrayāna Buddhism, however, the attitude of female inferiority appears more subdued than its predecessors. Many examples of the feminine embodiment of wisdom exist in Buddhism to make one question the inherent gender-bias attitude in Buddhism as a doctrine. -
Padmasambhava's Eight Forms Essay
Mirrors of the Heart-Mind - Padmasambhava's Eight Forms Essay http://huntingtonarchive.osu.edu/Exhibitions/sama/Essays/AM9... Back to Exhibition Index The Teacher, Padmasambhava ("Lotus-Born") and His Eight Forms (Image) Unfinished Thangka, painting Cotton support with opaque mineral pigments in waterbased (collagen) binder Central Tibet Ca. 19th century Menri Serma "New School of Men style" Museum #: 97.271 By Ariana P. Maki 2 June, 1998 The eight primary manifestations of Padmasambhava are here joined by Nyingma monks and protective deities. Padmasambhava is seated in the center atop a lotus bloom with his common attributes, on his left shoulder the khatvanga, in the left hand the kapala, and holds the vajra in his right hand. His primary consorts, Mandarava and Yeshe Tsogyal, are flanking him. Directly above Padmasambhava's head is the Bodhisattva, Avalokiteshvara and atop him, the red Buddha Amitabha. The Buddha Amitabha is the direct progenitor of both Avalokiteshvara and Padmasambhava, but the extent of their relationship will not be explored here. To the right of the Buddha Amitabha is Nargajuna, a saint of the Nyingma sect. He is identifiable by the snakes enveloping his prana. The group of three monks next to Nargajuna and a set of four on the far left of the print all belong to the Nyingma sect, founded by Padmasambhava and identifiable by their red caps. Two of Padmasambhava's primary forms are illustrated above his consorts. Above Mandarava on the right is Padma Gyalpo, also holding a damaru in his right hand, and a mirror in his left. On the left, illustrated above Yeshe Tsogyal is Loden Chogsed, or Supreme Genius. -
A Guide to the Deities of the Tantra
MEETING THE BUDDHAS 3 £11.99/USAS18.95/€18.95/CAN $23.00 A Guide to the Deities of the Tantra is a fascinating insight into a subject that has captured the imagination of many but remains mysterious and exotic to all but a few. This volume focuses on the deities whose mantra recitation and colourful visualizations lie at the heart of the Tantra. We meet goddesses of wisdom, the prince of purity, the lotus-born Padmasambhava, and dakinis - sky walkers who dance in the flames of freedom. All of them, peaceful and wrathful alike, urge the reader to break through to wisdom, pointing out the true nature of reality with uncompromising vigour. Devoid of pop culture misperceptions, this guide is a window into the sometimes mysterious world of Buddhist Tantra. Vessantara explores the key characteristics of the Tantra in this magical fusion of the practical and the imaginative - giving us a direct insight into the poetry and the power of the Tantra. Buddhism indhorse www.windhorsepublications.com A Guide to the Deities of the Tantra Vessantara Windhorse Publications Originally published as Part 4 of Meeting the Buddhas 1993 Revised and published as A Guide to the Deities of the Tantra 2008 Published by Windhorse Publications Ltd 3 8 Newmarket Road Cambridge CB5 8DT UK © Vessantara 1993, 2008 Cover design Sagarapriya Printed by The Cromwell Press Ltd, Trowbridge, England Cover image: Padmasambhava painting by Aloka reproduced by permission of Padmaloka Retreat Centre The right of Vessantara to be identified as the author of this work has been asserted -
Briefhistoryofpracticetraditions2
April 26, 2007 revisions Note: This essay was prepared as an appendix to the document "The Shambhala Vajrayana Path", which itself was an attempt at re-framing our practice traditions at a time when the Sakyong had introduced the Primordial Rigden ngöndro, but before he rolled out the Scorpion Seal path. It concentrates on the Buddhist traditions. (The password to that document is vy4275) A HISTORY OF OUR PRACTICE TRADITIONS ....................................................... 2 Several Generations of Practitioners ..................................................................... 2 FIRST PERIOD: 1967–1991. ESTABLISHING THE PRINCIPAL TRADITIONS 3 Samye Ling ................................................................................................................ 3 Establishing the Teachings in North America ..................................................... 4 Seminary, Dathün, and the Kagyü Ngöndro ....................................................... 5 Journey Upward and Journey Downward, Ground Tantra and Fruition Tantra ......................................................................................................................... 6 Sadhana Translation and Vajra Feasts .................................................................. 6 Vajrayogini Sadhana ................................................................................................ 7 Nalanda Translation Committee ........................................................................... 8 The Vajra Regent; Westerners Teaching Westerners -
Herefore, Prajfiabecomeseven on the Research Are Professionally the Mind May Have Been Made Perceive
PRAJNA: Sharp, Illuminating, and Rationale for the Compassionate Inquisitiveness Establishment of a Network of Contemplative Observatories by KARL BRUNNHOLZL by B. ALAN WALLACE This excerpt is taken from SINCE IHH I URN OF THE CENTURY, Karl Brunnholzl's The Heart a rapidly growing number of sci- Attack Sutra, a practical and entific studies have revealed the clear explanation of The health benefits of various kinds Heart Sutra, perhaps the of mindfulness-based meditation. most well-known of the core Brain scans, EEG measurements, Buddhist texts. behavioral studies, and question- naires have shown the influence of meditation on the brain and As .the basic inquisitiveness behavior, which in the minds of and curiosity of our mind, prajna many people lends some degree is both precise and playful at the ,«****■ of credibility to the practice of same time. Iconographically it is meditation. In the overwhelm- often depicted as a double-blad- ing majority of such studies, ed, flaming sword which is ex- those who conduct and report B. Alan Wallace with Mathieu Ricard tremely sharp. Such a sword ob- (Courtesy of Mind & Life Institute, viously needs to be handled with ...a worldwide network photo by Raphaele Demandre) great care, and mav even seem of contemplative ob- somewhat threatening. servatories linked by tion, and all discoveries pertain- Prajna is indeed threatening to way of the internet, and our ego and to our cherished be- ing to meditation are claimed by ; collaborating with each lief systems since it undermines our very solid-looking objective selves. Prajna means being found- the scientists, who in many cases our verv notion of reality and reality, but it also cuts through out bv ourselves, which first of all other, modeled after the have little or no meditative expe- the reference points upon which the subjective experiencer of such requires taking an honest look at Human Genome Project. -
Program Wizyty Czcigodnego Lopona P.Ogyana Tanzina Rinpocze W Poznaniu W Lipcu 2017
Program wizyty Czcigodnego Lopona P.Ogyana Tanzina Rinpocze w Poznaniu w lipcu 2017 Rinpocze podczas dwóch wizyt w Poznaniu udzieli transmisji przekazu cyklu Khandro Tuktik. Khandro Tuktik (wyl. mkha' 'gro'i thugs thig) - „Esencja serca dakini“ lub „Skarbiec urzeczywistnienia: Praktyka głębokiej ścieżki dakini (Yeshe Tsogyal)” to terma Dudjoma Rinpocze, odkryta jako skarb umysłu w 1928 roku. Jest to główna praktyka dakini w linii Dudjom Tersar i jeden z czterecH głównycH cykli term Dudjoma Rinpocze. KHandro Tuktik to praktyka skupiona na YesHe Tsogyal. Zewnętrzną formą dakini jest Yeshe Tsogyal, wewnętrzną formą jest Kurukulle, sekretną Simhamukha, a najbardziej tajemną - Troma Nakmo (Tib. !ོ་མ་ནག་མོ་, Wyl. khro ma nag mo, „Czarna gniewna matka“) – żeńskie ucieleśnienie mądrości. Program nauk: Cześć I wizyty w Poznaniu: 30 czerwca (piątek), godz. 18.00 – wykład otwarty pt. „Tysiąc imion matki – żeńska zasada w buddyzmie tybetańskim“ 1 lipca (sobota)– inicjacja KHandro Tuktik 2 lipca (niedziela) – nauki o praktyce KHandro Tuktik (2 sesje) 3 lipca (poniedziałek) – nauki o praktyce KHandro Tuktik (1 sesja) 4 lipca (wtorek) - nauki o praktyce KHandro Tuktik (1 sesja) 5 lipca (środa) - nauki o praktyce KHandro Tuktik (1 sesja) 6 lipca (czwartek) - nauki o praktyce KHandro Tuktik (1 sesja) 7 lipca (piątek) - wykład otwarty pt. „Nagkpowie – linia świeckicH praktykującycH w tradycji ningma buddyzmu tybetańskiego“ 8 lipca (sobota)– inicjacja Troma Nakmo 9 lipca (niedziela) – nauki o praktyce Troma Nakmo (2 sesje) Sugerowane darowizny: Wykład otwarty (piątek) – 30 zł Udział w inicjacji (sobota) – 100 zł Nauki po inicjacji (niedziela) – 60 zł Nauki (pn., wt., śr., czw.) – 40 zł za dzień Cześć II wizyty w Poznaniu: 21.07.2017 Piątek O`icjalny początek kursu - godz. -
Drikung Abbot Konchog Gyaltshen Rinpoche Enthroned As Khenchen
H.H. the Sakya Trizin's Drikung Abbot U.S. Seat Established Konchog Gyaltshen Rinpoche In Upstate New York Enthroned as Khenchen Students of His Holiness the Sakya China. The establishment of His Holi- Trizin throughout North America are ness' new temple here in the U.S. rejoicing in the establishment of a will surely be of similar benefit to BY VICTORIA HUCKENPAHLER Center in Frederick, Maryland, which marks the culmination of his nearly new temple in Upstate New York as the spreading of the Sakya teachings Khenpo Konchog Gyaltshen, Rinpoche had founded (originally in two decades of service in this coun- a seat for His Holiness the Sakya in this hemisphere and throughout teacher and author, whose glowing Washington, DC) in 1982. The festiv- try and abroad. He then recounted Trizin in the United States. The new the Western world. smile and down-to-earth presence ities included a Lama Chopa (Guru the Dharma activities he has per- temple, Tsechen Kunchab Ling, is In an open letter to his students have endeared him to students world- Puja and Tsok Offering), remarks by formed since the turn of the year, located in Orange County in the Vil- and friends of the Buddhist Dharma, wide, was elevated earlier this year Khenchen Rinpoche, and a saluta- beginning in India where, besides lage of Walden. It will be a focal H.H. the Sakya Trizin wrote: "These to the status of Khenchen (Great tion by the Center's President. being enthroned Khenchen, he taught point for His Holiness the Sakya Tri- days, interest in Lord Buddha's Scholar) by HH Chetsang Rinpoche, While the traditional dresil the seminal Drikung work, Gong zin's and other Sakya teachers' activ- Dharma is increasing among people head of the Drikung Kagyu.