Tibetan Tra- Ditions As a Citadel of Learning and Excellence
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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. -
The Kayas / Bodies of a Buddha
The Kayas / Bodies of a Buddha The original meaning of the Sanskrit word Kaya (Tibetan: sku/ku) is 'that which is accumulated'. In English Kaya is translated as 'body'. However, the Kayas of Buddhas do not literally refer only to the form aggregates of Buddhas but also to Buddhas themselves, to their various attributes, and so forth. There are different ways to categorize Kayas: 1. The category into five Kayas 2. The category into four Kayas 3. The category into three Kayas 4. The category into two Kayas 1. The category into five Kayas The category into five Kayas refers to: I. The Dharmakaya / Truth Body (chos sku / choe ku) II. The Svabhavakaya / Nature Body (ngo bo nyid sku / ngo wo nyi ku) III. The Jnanakaya / Wisdom Truth Body (ye shes chos sku / ye she choe ku) IV. The Sambhogakaya / Enjoyment Body (longs sku / long ku) V. The Nimanakaya / Emanation Body (sprul sku / truel ku) Here the basis of the category is Kaya, which means that Kaya is categorized or classified into the five Kayas. I. The Dharmakaya / Truth Body Kaya and Dharmakaya are synonymous. Whatever is a Kaya is necessarily a Dharmakaya and vice versa. The definition of a Dharmakaya is: a final Kaya that is attained in dependence on meditating on its attaining agents, the three exalted knowers. The three exalted knowers are: a) Knower of basis (the Arya paths in the continua of Hearers and Solitary Realizers) b) Knower of paths (the Arya paths in the continua of Buddhas and of Bodhisattvas who have reached the Mahayana path of seeing or the Mahayana path of meditation) c) Exalted knower of aspects (the Arya paths, that is, omniscient mental consciousnesses, in the continua of Buddhas) II. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
The Changeless Nature
The Changeless Nature MAHAYANA UTTARA TANTRA SASTRA by Arya Maitreya & Acarya Asanga TRANSLATED FROM THE TIBETAN BY KEN & KATIA HOLMES "The Ultimate Mahayana Treatise on The Changeless Continuity of the True Nature" The Changeless Nature (the mahayanottaratantrasastra) by Arya Maitreya and Acarya Asanga translated from the Tibetan under the guidance of Khenchen the IXth Trangu Rinpoche and Khempo Tsultrim Gyamtso Rinpoche by Kenneth Holmes and Katia Holmes M. A., M. Sc with the kind assistance of Dharmacarya Tenpa Negi KARMA DRUBGYUD DARJAY LING Published in Scotland by: Karma Drubgyud Darjay Ling (Karma Kagyu Trust), Kagyu Samye Ling Tibetan Centre Eskdalemuir, Dumfriesshire DG13 OQL. © Copyright K. & CMS. A. Holmes All rights reserved. No reproduction by any known means, or re-translation, in part or on whole, without prior written permission. Second Edition 1985 ISBN 0906181 05 4 Typeset and printed at Kagyu Samye Ling Bound by Crawford Brothers Newcastle. Illustrations: Frontispiece: Jamgon Kongtrul the Great page 14: Maitreya and Asanga Back page: His Holiness the XVIth Gyalwa Karmapa The illustrations for each of the vajra points were chosen by Khenchen Trangu Rinpoche, as was the banner emblem on the cover of all this series of our books. The banner symbolises victory over the senses. All line drawings by Sherapalden Beru of Kagyu Samye Ling, © Copyright Karma Drubgyud Darjay Ling, Scotland 1979. No reproduction without prior written permission. This book is especially dedicated to the swift enthronement of His Holiness the XVIIth Gyalwa Karmapa and that the precious dharma work of all the Buddhist teachers and their assistants flourish without obstacle to bring peace to this and all worlds. -
Address and Contact Information Drikung Kyobpa Choling (Tibetan
Retreat at DKC with Khenchen Gyaltshen Rinpoche Samsara and Nirvana: Two Sides of the Same Hand 10am – 5pm Saturday and Sunday August 11th and 12th Friday evening talk 7pm August 10th — Saturday Evening: 7pm Dharma Protectors Practice The village of Tsari and the surrounding areas are amount the most sacred places in Tibet. It was there that Khenchen Rinpoche was born in the spring of 1946. In 1960, because of the political situation in Tibet, Khenchen Rinpoche fled to India with his family. They settled in Darjeeling, where he began his education. Even at a young age, he was an excellent and dedicated student, and he was able to complete his middle school studies in less than that average time. Around the time he completed middle school, a new university, the Central Institute of Higher Tibetan Studies, opened in Varanasi, India and Khenchen Rinpoche traveled to Varanasi in 1967 to seek admission. There he began a nine year course of study that included Madhyamaka, Abhidharma, Vinaya, the Abhisamayalankara, and the Uttarartantra, as well as history, logic and Tibetan grammar. In 1968, he had the good fortune to take ordination with the great Kalu Rinpoche and shortly after graduating from the Institute, he received teachings from the 16th Karmapa on The Eight Treasures of Mahamudra Songs. Even after completing this long and arduous study, Khenchen Rinpoche wanted only to deepen his knowledge and practice of the Dharma, and thus he sought out and received teachings and instructions from great Buddhist masters. Thus, with the Venerable Khunu Lama Rinpoche, he studied The Jewel ornament of Liberation, The Precious Garland of the Excellent Path, teachings on Mahamudra and many songs of Milarepa. -
Distinguishing Dharma and Dharmata by Asanga and Maitreya with a Commentary by Thrangu Rinpoche Geshe Lharampa
Distinguishing Dharma and Dharmata by Asanga and Maitreya with a Commentary by Thrangu Rinpoche Geshe Lharampa Translated by Jules Levinsion Asanga in the fourth century meditated on Maitreya for twelve years and then was able to meet the Maitreya Buddha (the next Buddha) directly, who gave him five works including this text. Asanga then went on to found the Mind-only or Chittamatra school of Buddhism. This text, which contains both the root verses of Maitreya and a commentary on these verses by Thrangu Rinpoche, begins by giving the characteristics of dharma which is ordinary phenomena as we perceive it as unenlightened beings. Phenomena is described in detail by giving its characteristics, its constituents or elements, and finally its source which is the mind. Discussed are the eight consciousnesses especially the alaya consciousness and how it creates the appearance of this world. Understanding dharma allows us to understand how we build up a false illusion of this world and this then leads to our problems in samsara. Next, the text discusses dharmata or phenomena as it really is, not as it appears, in detail. In describing this sphere of reality or pure being, the text gives the characteristics of dharmata, where it is located, and the kinds of meditation needed to develop a perception of the true nature of reality. Finally, there is a discussion of how one transforms ordinary dharma into dharmata, i.e. how one reaches awakening or enlightenment. This is discussed in ten famous points and this is actually a guide or a map to how to proceed along the Buddhist path. -
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. -
MBS Course Outline 20-21 (Updated on August 13, 2020) 1
MBS Course Outline 20-21 (Updated on August 13, 2020) Centre of Buddhist Studies The University of Hong Kong Master of Buddhist Studies Course Outline 2020-2021 (Course details laid out in this course outline is only for reference. Please refer to the version provided by the teachers in class for confirmation.) Total Foundation Course Elective Course Capstone Programme requirements Credits (9 credits each) (6 credits each) experience Students admitted in 2019 or after 60 2 courses 5 courses 12 credits Students admitted in 2018 or before 63 2 courses 6 courses 9 credits Contents Part I Foundation Courses ....................................................................................... 2 BSTC6079 Early Buddhism: a doctrinal exposition .............................................. 2 BSTC6002 Mahayana Buddhism .......................................................................... 12 Part II Elective Courses .......................................................................................... 14 BSTC6006 Counselling and pastoral practice ...................................................... 14 BSTC6011 Buddhist mediation ............................................................................ 16 BSTC6012 Japanese Buddhism: history and doctrines ........................................ 19 BSTC6013 Buddhism in Tibetan contexts: history and doctrines ....................... 21 BSTC6032 History of Indian Buddhism: a general survey ................................. 27 BSTC6044 History of Chinese Buddhism ........................................................... -
00-Title JIABU (V.11 No.1)
The Journal of the International Association of Buddhist Universities (JIABU) Vol. 11 No.1 (January – June 2018) Aims and Scope The Journal of the International Association of Buddhist Universities is an academic journal published twice a year (1st issue January-June, 2nd issue July-December). It aims to promote research and disseminate academic and research articles for researchers, academicians, lecturers and graduate students. The Journal focuses on Buddhism, Sociology, Liberal Arts and Multidisciplinary of Humanities and Social Sciences. All the articles published are peer-reviewed by at least two experts. The articles, submitted for The Journal of the International Association of Buddhist Universities, should not be previously published or under consideration of any other journals. The author should carefully follow the submission instructions of The Journal of the International Association of Buddhist Universities including the reference style and format. Views and opinions expressed in the articles published by The Journal of the International Association of Buddhist Universities, are of responsibility by such authors but not the editors and do not necessarily refl ect those of the editors. Advisors The Most Venerable Prof. Dr. Phra Brahmapundit Rector, Mahachulalongkornrajavidyalaya University, Thailand The Most Venerable Xue Chen Vice President, Buddhist Association of China & Buddhist Academy of China The Most Venerable Dr. Ashin Nyanissara Chancellor, Sitagu International Buddhist Academy, Myanmar Executive Editor Ven. Prof. Dr. Phra Rajapariyatkavi Mahachulalongkornrajavidyalaya University, Thailand ii JIABU | Vol. 11 No.1 (January – June 2018) Chief Editor Ven. Phra Weerasak Jayadhammo (Suwannawong) International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University, Thailand Editorial Team Ven. Assoc. Prof. Dr. Phramaha Hansa Dhammahaso Mahachulalongkornrajavidyalaya University, Thailand Prof. -
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. -
Masterarbeit / Master's Thesis
MASTERARBEIT / MASTER’S THESIS Titel der Masterarbeit / Title of the Master's Thesis “The Life of the 4th lHo rje drung, ‘Bri gung tulku O rgyan nus ldan rdo rje (1849-1902)” verfasst von / submitted by Doris Unterthurner, BA angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Master of Arts (MA) Wien, 2019 / Vienna 2019 Studienkennzahl lt. Studienblatt / A 066 698 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Tibetologie und Buddhismuskunde degree programme as it appears on the student record sheet: Betreut von / Supervisor: Univ. Prof. Dr. Klaus-Dieter Mathes, Privatdoz. M.A. Table of Contents Acknowledgements i On the Replication of Tibetan and Sanskrit Terms ii 1. Introduction 1 2. The ‘Bri gung bKa’ brgyud Tradition 3 3. Treasure Revelations 5 4. Geographical and Political Division of Khams in the Nineteenth Century 6 5. The Non-sectarian Movement 7 6. Nus ldan rdo rje 8 6.1. Outline of Nus ldan rdo rje’s Life 8 6.2. Students 9 6.3. Works 9 6.3.1. Treasure Revelations 10 6.4. Incarnation Line 11 7. Nus ldan rdo rje’s Monastery, lHo lung dkar dgon ‘og min thub bstan bshad sgrub gling 13 7.1. Structure of the Monastery 14 7.2. Incarnation Lines of the Monastery 15 7.2.1. The dBon sprul Incarnation Line 15 7.2.2. The gCung sprul Incarnation Line 15 7.2.3. The rGyal tshab Incarnation Line 15 8. Nus ldan rdo rje’s Biography 16 8.1. A Biographical Sketch of the Author, lHo bsTan ‘dzin nyi ma 16 8.2. -
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche Sakya Monastery, Seattle, WA July 3, 2012 Lama Choedak honored and rejoiced in the activities of the founding masters of the Sakya tradition. In particular he honored His Holiness Dagchen Rinpoche’s and the late Dezhung Tulku Rinpoche's vision and the prayers of the sangha bringing forth this beautiful monastery in the United States; and he also mentioned that in Seattle the University of Washington was an important center for Tibetan Studies for many years. Then he began his talk with an invocation to Manjushri, Bodhisattva of Wisdom. The following is an edited version of Lama Choedak’s extensive overview on Samantabhadra’s King of Prayers. The subject matter we have at hand is a very famous prayer, King of Prayers, and we will study it going verse by verse for you to get a gist of the significance of this prayer in order to increase your enthusiasm to do it regularly in the monastery as well as whenever you do your daily prayers. Foremost among the one hundred thousand sutric prayers, this prayer is King. Just like a king is leader of subjects, this prayer is regarded as chief among prayers. Samantabhadra is one of the eight bodhisattvas and Samantabhadra is associated with making offerings and dedicating all the offerings he made to multiply its benefit for sentient beings. So every time we conclude any prayer and teaching session, two or three verses from the King of Prayers often is amongst the dedication prayers.