Presence As the Path
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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. -
Conversion to Tibetan Buddhism: Some Reflections Bei Dawei
4 Conversion to Tibetan Buddhism: Some Reflections Bei Dawei Abstract Tibetan Buddhism, it is often said, discourages conversion. The Dalai Lama is one of many Buddhist leaders who have urged spiritual seekers not to convert to Tibetan Buddhism, but to remain with their own religions. And yet, despite such admonitions, conversions somehow occur—Tibetan dharma centers throughout the Americas, Europe, Oceania, and East/Southeast Asia are filled with people raised as Jews, Christians, or followers of the Chinese folk religion. It is appropriate to ask what these new converts have gained, or lost; and what Tibetan Buddhism and other religions might do to better adapt. One paradox that emerges is that Western liberals, who recoil before the fundamentalists of their original religions, have embraced similarly authoritarian, literalist values in foreign garb. This is not simply an issue of superficial cultural differences, or of misbehavior by a few individuals, but a systematic clash of ideals. As the experiences of Stephen Batchelor, June Campbell, and Tara Carreon illustrate, it does not seem possible for a viable “Reform” version of Tibetan Buddhism (along the lines of Reform Judaism, or Unitarian Universalism) ever to arise—such an egalitarian, democratic, critical ethos would tend to undermine the institution of Lamaism, without which Tibetan Buddhism would lose its raison d’être. The contrast with the Chinese folk religion is less obvious, since Tibetan Buddhism appeals to many of the same superstitious compulsions, and there is little direct disagreement. Perhaps the key difference is that Tibetan Buddhism (in common with certain institutionalized forms of Chinese Buddhism) expands through predation upon weaker forms of religious identity and praxis. -
Transfer of Buddhism Across Central Asian Networks (7Th to 13Th Centuries)
Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries) Edited by Carmen Meinert LEIDEN | BOSTON For use by the Author only | © 2016 Koninklijke Brill NV Contents Acknowledgements vii List of Illustrations, Maps and Tables viii General Abbreviations xi Bibliographical Abbreviations xii Notes on Contributors xiv Introduction—Dynamics of Buddhist Transfer in Central Asia 1 Carmen Meinert Changing Political and Religious Contexts in Central Asia on a Micro-Historical Level 1 Changing Relations between Administration, Clergy and Lay People in Eastern Central Asia: A Case Study according to the Dunhuang Manuscripts Referring to the Transition from Tibetan to Local Rule in Dunhuang, 8th–11th Centuries 19 Gertraud Taenzer Textual Transfer 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics 57 Sam van Schaik 3 The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054) 82 Kazuo Kano Visual Transfer 4 The Tibetan Himalayan Style: Considering the Central Asian Connection 121 Linda Lojda, Deborah Klimburg-Salter and Monica Strinu For use by the Author only | © 2016 Koninklijke Brill NV vi contents 5 Origins of the Kashmiri Style in the Western Himalayas: Sculpture of the 7th–11th Centuries 147 Rob Linrothe Transfer Agents 6 Buddhism in the West Uyghur Kingdom and Beyond 191 Jens Wilkens 7 Esoteric Buddhism at the Crossroads: Religious Dynamics at Dunhuang, 9th–10th Centuries 250 Henrik H. Sørensen Bibliography 285 Index 320 For use by the Author only | © 2016 Koninklijke Brill NV Chapter 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics Sam van Schaik 1 Introduction1 Tibetan Buddhism has played an important role in Asian politics from the 8th century to the present day. -
The Preliminary Practice Called the Heart Essence of an Awakened Being
The Preliminary Practice Called The Heart Essence of An Awakened Being Guru, think of me! Guru, think of me! Guru, think of me! I pay homage to the Three Jewels and the deities of the Three Roots; Guru, Yidam and Dakini. I deeply reflect on the difficulty of obtaining a human life; impermanence and death; the sufferings of cyclic existence and the consequences of Karma and its results. My Guru! Bless me so that I may have realization of these things. Homage to the Master! Until enlightenment, I and all sentient beings Take refuge in the Three Jewels. In order to assist all sentient beings in attaining Buddhahood, May I raise the Bodhicitta of aspiration and actualize the Paramitas. AH Seated upon the crown of my head, on a moon disc and lotus, I visualize the Guru as Vajrasattva and consort. A continuous stream of Amrita flows from the mantra at his heart And purifies all evil deeds and obscurations. (Recite the Hundred Syllable Mantra.) OM VAJRASATTVA SAMAYA MANUPALAYA VAJRASATTVA TENOPA TISHTA DRIDO MEBHAVA SUTO KHAYO MEBHAVA SUPO KHAYO MEBHAVA ANURAKTO MEBHAVA SARVA SIDDHI MEPRA YATTSA SARVA KARMA SUTSA ME TSITTAM SHREYAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHGATA VAJRA MAME MUNDZA VAJRI BHAVA MAHA SAMAYA SATTVA AH (At the end, Vajrasattva dissolves into light. This light enters you.) (Repeat the following as many times as you can.) OM BENZRA SATO AH OM AH HUNG HRI I offer the Three Kayas; Buddhahood and its adornments; all good and pleasing things of the five senses. And the Three Secrets of outer, inner and secret offerings emanated by Samantabhadra. -
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. -
Tibetan Buddhism and Feminism in an In-Between Space
Tibetan Buddhism and Feminism in an In-between Space: A Creative-Critical Autoethnography in a Non-Western Woman’s Voice Sharin Shajahan Naomi Student ID: 32114843 This thesis is presented for the degree of Doctor of Philosophy of Murdoch University 30th June, 2017 This page intentionally left blank 2 I declare that this thesis is my own account of my research and contains as its main content work, which has not previously been submitted for a degree at any tertiary education institution. ………… Sharin Shajahan Naomi 3 This page intentionally left blank 4 This page intentionally left blank 5 ACKNOWLEDGEMENT I always wanted to do PhD. on a subject with which I would find a spontaneous connection. I believe in the power of prayer. It is through the earnest prayer I am able to create intimate bonding with the divine, which is unseen and incomprehensible, yet the most intimate, the most understanding, and the kindest friend. God’s guidance and help come in simple ways; through friends, mentors and unknown strangers from whom I never expect help. That is the grace and beauty of trusting God and asking for his/her help. When I finally decided to do a PhD on Tibetan Buddhism and feminism, the help and guidance I received were incredible and beyond expectations. I am confused about where to start and whose name should appear first in my acknowledgment. Let’s go back to 2010 when I received an Australian Leadership Award and began a new life in Western Australia. I was studying for a Masters of Arts in Human Rights and it was at that time I began to dream of doing a PhD. -
Sikkim: the Hidden Land and Its Sacred Lakes
- SIKKIM- The Hidden Holy Land And Its Sacred Lakes Dr. Chowang Acharya & Acharya Sonaro Gyatso Dokharn Various religious textual sources ascertain the fact that Sikkim is one of the sacrosanct hidden Buddhist zones recognized by Guru Padmasambhava, the fountainhead of Tantrayana Buddhism. Denjong Nye-Yig (The Pilgrim's Guide to the Hidden Land of Sikkim), by Lhatsun Jigmed Pawo, based on Lama Gongdu Cycle revealed by Terton Sangay Lingpa (1340-1396) has the following description of Sikkim: "~:n'4~rs~ 'a;~~1 ~~'~o,j'~~ 'ffi~ 'Q,S~'5f~4~~'~~'$'~1 ~s~~'~' qr.;'~~'~~'l:.Jl ~~o.J·UJ~'~~'~f.:1o,j'~'d;f~~l ~~~~'~~~'~'f~q'o,j'~~' ~'~1 ~r~:~5f[lJ~·~~'o,j·~ry~·l:.Jl f~~'~~l~~~'~'~'o,j'~ry~l ~q. il~·~·~~'~~'~'o,j'~ry~'l:.Jl S~'~~~'o.Jg.ii~'~~~'o,j'~ry~l ~~'l:.J~.~, S~'4~ ·o.J~~·~·~~'~'o,j'~ry~'l:.Jl o.J~Q, 'f~~'f~~'Q,~~ 'a:)~ 'o,j'~ry~ 'l:.Jl f~f.:1~'UJ~'l Q,~~'~~'C:iT-Q,S~'~~'UJ~'~'~Q,'Q,S~'5Jj UJ~~'4~'ffi'~~' ~4~~1 ~ 'W~ '~~'~o,j'Q,S~'5f~4~~'~~':n~~1 " "The auspicious Hidden Land ofSikkim, having a square topographical ap pearance, is situated in the southwest ofSamye Monastery, Lhasa, TIbet, and is 10 SIKKIM- THE HIDDEN HOLY LAND close to the southwest flce ofMt. Kyin-thing. Its eastern border touches Mt. Sidhi of India; the western border touches the mountain of Zar district of u- Tsang, Tibet, and the Northern border touches Lake Tsomo Dri-Chu': "The upper range ofthe country, the northeastern side, reaches up to Gangchen Zod-nga and the lower southwesterly range touches Banga (India). -
Secularism and the Buddhist Monastery of Pema Yangtse in Sikkim'
MELANIE V ANDENHELSKEN 55 SECULARISM AND THE BUDDHIST MONASTERY OF PEMA YANGTSE IN SIKKIM' MELANIE V ANDENHELSKEN Montpellier Thutob Namgyal and Yeshe Dolma's2 account of the founding of the kingdom of Sikkim, shows us a politico-religious system in line with the concept of separate spiritual and temporal domains such as encountered in Tibet.3 However, this concept is very distinct from the Indian notion of secularism, which can be formulated as a privatisation of the religious sphere.4 Indeed, the absolute separation of the lay and religious domains appears to be equally problematic in both Sikkim and Tibet.5 The functioning of the royal monastery of Pemayangtse in Sikkim clearly demonstrates that there can be many interpenetrations of these two domains (that we can also refer to as conjugation), and which are not at variance with certain Buddhist concepts. The relationship that existed between Pemayangtse monastery and the kingdom of Sikkim represents one of the forms of this interpenetration in the Tibetan cultural area. When considering the functioning of Pemayangtse today and in the past, I will examine the relationship between the monastery and the I This paper is adapted from my doctoral thesis entitled: Le monastere bouddhique de Pemayangtse au Siklam (Himalaya oriental, Inde) : un monastere dans le monde. This thesis is the result of two years of fieldwork in India (1996-1997 and 1998- 1999), financed by an Indo-French grant from the French Department of Foreign Affairs and the ICCR, Delhi. My long stay in Sikkim was made possible thanks to the Home Ministry of Sikkim and the Institute of Higher Nyingma Studies, Gangtok. -
Copper Mountain
A Free Article from The Shamanism Magazine You may share this article in any non-commercial way but reference to www.SacredHoop.org must be made if it is reprinted anywhere. (Please contact us via email - found on our website - if you wish to republish it in another publication) Sacred Hoop is an independent magazine about Shamanism and Animistic Spirituality. It is based in West Wales, and has been published four times a year since 1993. To get a very special low-cost subscription to Sacred Hoop - please visit : www.SacredHoop.org/offer.html We hope you enjoy reading the article. Nicholas Breeze Wood (editor) hether seen from a Buddhist or shamanic Wviewpoint, Padmasambhava is a being who is able to manipulate reality and the beings who dwell in it in a very magical way, and there is no doubt that the teachings left by him have great power. He is an extremely important figure in Tibetan Buddhism, being the tantric Buddha, and sometimes is reffered to as Padmakara or Guru Rinpoche. As the ‘First Shaman’ he provides a role model for practitioners and the many legends that surround him link back to the pre-historic shamanic world of the Himalayas. These legends were recorded by his Tibetan consort Yeshe Tsogyal after he came to Tibet in the 9th century, and his birth was predicted by the Buddha, who, before he died, said that one even greater than himself would be born in a lotus flower to teach the ways of tantra. PADMASAMBHAVA’S LIFE Guru Rinpoche’s story began at the ‘Ocean of Milk’ or Lake Danakosha in the Land of Odiyana on the Afghanistan-Pakistan border, where according to legend, in the reign of king Indrabodhi, he appeared miraculously in a beautiful red lotus blossom, as an eight-year-old child holding a dorje (see picture) and a lotus. -
Introduction to Tibetan Buddhism, Revised Edition
REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4. -
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative. -
Longchenpa-You Are the Eyes of the World
Wafee up to find out that ^bu A r e t h e you are the eyes of the world, Wake now, discover that you are the song Eyes of t h e W ) r l d Ûiat the mom-irí brings. Longchenpa Translated hy Kennard Upman and Merrill Peterson under the inspiration of Namkhai Norbu Snow Lion Publications Ithaca, NY USA 30 The Jewel Ship The Teaching 31 calling the ultimate content of what you are, which is atemporal and ness of being and the forms of the six sages, who are the magical does not come into being, you should visualize a deep blue Hürri dimension appearing for the benefit of the world.40 While vajra emanating light rays. These symbolize the non-duality of the nature breathing recite the mantra Ôm Áh Hunt for as long as you are able.41 of one's own mind and body. This light, through its vast matrix of Then everything vanishes into the supreme ordering principle of rays, purifies all that presents itself internally or externally within the universe; while residing in the realm that is essenceless, recite the subject-object dichotomy. Thereby all that presents itself is seen Ah countless times. After that, having said "May all the phenome- as the gods and goddesses in the highest realm. na of samsara and nirvana be liberated into the primordial sphere," In that realm visualize yourself as a deep blue Vajra-being with you may rise. This is a highly esoteric and most excellent exercise. one mouth and two hands, bedecked with silks and jewels, and By training in this visualization for a fortnight, from the realm seated in the heroic posture of such a being.