The Nyingma School of Tibetan Buddhism: Its Fundamentals And
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Location: Tibet Lies at the Centre of Asia, with an Area of 2.5 Million Square Kilometers. the Earth's Highest Mountains, a Vast
Location: Tibet lies at the centre of Asia, with an area of 2.5 million square kilometers. The earth's highest mountains, a vast arid plateau and great river valleys make up the physical homeland of 6 million Tibetans. It has an average altitude of 13,000 feet above sea level. Capital: Lhasa Population: 6 million Tibetans and an estimated 7.5 million Chinese, most of whom are in Kham and Amdo. Language: Tibetan (of the Tibeto-Burmese language family). The official language is Chinese. Tibet is comprised of the three provinces of Amdo (now split by China into the provinces of Qinghai, Gansu & Sichuan), Kham (largely incorporated into the Chinese provinces of Sichuan, Yunnan and Qinghai), and U-Tsang (which, together with western Kham, is today referred to by China as the Tibet Autonomous Region). The Tibet Autonomous Region (TAR) comprises less than half of historic Tibet and was created by China in 1965 for administrative reasons. It is important to note that when Chinese officials and publications use the term "Tibet" they mean only the TAR. Tibetans use the term Tibet to mean the three provinces described above, i.e., the area traditionally known as Tibet before the 1949-50 invasion. Today Tibetans are outnumbered by Han Chinese population in their own homeland, there are est. 6 million Tibetans and an estimated 7.5 million Chinese, most of whom are in Kham and Amdo. The official language is Chinese. But those Tibetans living in exile still speak, read and write in Tibetan (of the Tibeto-Burmese language family). -
Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's Preaching Was Orally Compiled Into Many
Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. The Agam Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. Traditionally these sutras were orally pass on from teachers (acharyas or gurus) to the disciples for several centuries. Also, during the course of time many learned acharyas (elder monks) compiled commentaries on the various subjects of the Agam literature. In olden times, the books were hand-written and rare. Also the religious books and scriptures were considered possessions and attachments for ascetics. Therefore Agam sutras were rarely documented and not widely distributed for or by ascetics. During the course of time, it became extremely difficult to keep memorizing the entire Jain literature (Agam sutras and Commentary literature) compiled by the many Ächäryas. Also there occurred a twelve years of famine around 350 BC. It was extremely difficult for the Jain ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. In fact, a significant number of Agam sutras were already forgotten and lost after the famine. Later, when the Jain congregation relaxed the vow of non-possession with regards to religious scriptures for ascetics, they had already forgotten much of the oldest canonical literature such as twelfth Ang-agam known as Drastiwad, which included fourteen Purvas. The rest of agams were polluted with some modifications and errors. -
A Hackathon for Classical Tibetan
A Hackathon for Classical Tibetan Orna Almogi1, Lena Dankin2*, Nachum Dershowitz2,3, Lior Wolf2 1Universität Hamburg, Germany 2Tel Aviv University, Israel 3Institut d’Études Avancées de Paris, France *Corresponding author: Lena Dankin, [email protected] Abstract We describe the course of a hackathon dedicated to the development of linguistic tools for Tibetan Buddhist studies. Over a period of five days, a group of seventeen scholars, scientists, and students developed and compared algorithms for intertextual alignment and text classification, along with some basic language tools, including a stemmer and word segmenter. Keywords Tibetan; Buddhist studies; hackathon; stemming; segmentation; intertextual alignment; text classification. I INTRODUCTION In February 2016, a group of four Tibetologists (from the University of Hamburg), one digital humanities scholar (from Europe), and twelve computer scientists (from Israel and Europe) got together in Kibbutz Lotan in the Arava region of Israel with the stated goal of developing algorithmic methods for advancing Tibetan Buddhist textual studies. Participants were either recruited by the organizers or responded to an announcement on several mailing lists. See Figure 1. Most of the computer scientists had background in machine learning, and a few of them also had experience with natural language processing (NLP) research, but without any prior experience with Tibetan texts. The computer scientist organizers were quite familiar with programming workshops and contests and thought that the challenges presented by Tibetan texts would pose an ideal opportunity to explore the hackathon format. The hackathon is a short and intense event where computer scientists collaborate to develop software. For that purpose, it was essential to recruit as many software developers as possible. -
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 Nine Yanas
The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems. -
17-Point Agreement of 1951 by Song Liming
FACTS ABOUT THE 17-POINT “Agreement’’ Between Tibet and China Dharamsala, 22 May 22 DIIR PUBLICATIONS The signed articles in this publication do not necessarily reflect the views of the Central Tibetan Administration. This report is compiled and published by the Department of Information and International Relations, Central Tibetan Administration, Gangchen Kyishong, Dharamsala 176 215, H. P., INDIA Email: [email protected] Website: www.tibet.net and ww.tibet.com CONTENTS Part One—Historical Facts 17-point “Agreement”: The full story as revealed by the Tibetans and Chinese who were involved Part Two—Scholars’ Viewpoint Reflections on the 17-point Agreement of 1951 by Song Liming The “17-point Agreement”: Context and Consequences by Claude Arpi The Relevance of the 17-point Agreement Today by Michael van Walt van Praag Tibetan Tragedy Began with a Farce by Cao Changqing Appendix The Text of the 17-point Agreement along with the reproduction of the original Tibetan document as released by the Chinese government His Holiness the Dalai Lama’s Press Statements on the “Agreement” FORWARD 23 May 2001 marks the 50th anniversary of the signing of the 17-point Agreement between Tibet and China. This controversial document, forced upon an unwilling but helpless Tibetan government, compelled Tibet to co-exist with a resurgent communist China. The People’s Republic of China will once again flaunt this dubious legal instrument, the only one China signed with a “minority” people, to continue to legitimise its claim on the vast, resource-rich Tibetan tableland. China will use the anniversary to showcase its achievements in Tibet to justify its continued occupation of the Tibetan Plateau. -
Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark. -
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. -
Rethinking Classical Tibetan Pedagogy the Importance of Applying Multidisciplinary Research to Tibetan As a Second Language Education (TSL) Abstract
Contact the author Rethinking Classical Tibetan Pedagogy The Importance of Applying Multidisciplinary Research to Tibetan as a Second Language Education (TSL) Abstract The following paper explores classical Tibetan language pedagogy as it’s generally practiced in the West, while suggesting a radical reinterpretation to that approach by providing alternatives based on the consensus of multidisciplinary research from second language education and linguistics, among others. Especial attention is paid to the importance of production processes (speaking and writing), phonology (listening and speaking), and environment (language exposure) and their roles in language learning contexts; these concerns lead us to the conclusion that the spoken language ought to be the basis for the study of sophisticated literature, even in a classical language context. We then turn toward the specific issues of Tibetan language literacy: the language diglossia; its history; why “classical” Tibetan is not a classic example of a classical language; and, briefly, how to overcome these obstacles in a Tibetan as a Second Language (TSL) educational context. Table of Contents Abstract Table of Contents 1. GrammarTranslation: The Current Model 2. Issues in Second Language Learning & Literacy (a) Production (b) Phonology (c) Environment (d) A Summary of Second Language Learning Issues 3. The Tibetan Diglossia and Its Effects on Second Language Learning (a) Diglossia: A Brief History and Its Modern Context (b) The Diglossia in Tibetan Language Education (c) The Classical Tibetan Misnomer (d) Tibetan Language Studies in Academia (e) Overcoming Language Diglossia for TSL 4. Conclusion 1 Rethinking Classical Tibetan Pedagogy The Importance of Applying Multidisciplinary Research to Tibetan as a Second Language Education (TSL)1 It’s safe to say that in the Tibetan language learning world, much ado is made about textual translation. -
Re-Inventing Bcud Len As Vitalising Dietary Supplements in Contemporary Tibetan Medicine
Asian Medicine 7 (2012) 196–224 brill.com/asme Treating Essence with Essence: Re-inventing bcud len as Vitalising Dietary Supplements in Contemporary Tibetan Medicine Barbara Gerke Abstract Bcud len (pronounced chulen) or ‘essence extraction’ practices have been described in classical Tibetan medical and religious texts as an element of rejuvenation therapies and preventive anti- ageing methods. These practices include the ingestion ofbcud len pills taken as a dietary supple- ment or as a substitute for food during meditation and fasting retreats. This paper1 discusses how ideas of bcud len are interpreted by Men-Tsee-Khang-trained Tibetan doctors in India as ‘health tonics’ and ‘dietary supplements.’ What underlies contemporary Tibetan medical ideas of an ‘essence extraction’ in relation to Tibetan rejuvenation therapies and pharmacological manufac- turing practices of such ‘tonics’? I argue that not all bcud len are ‘essence extractions’ and that what constitutes an ‘essence’ receives various interpretations by contemporary Tibetan doctors. Ethnographic examples presented are based on postdoctoral fieldwork in Dharamsala, Himachal Pradesh, India (2009–2010). Keywords Dietary supplements, essence extraction, bcud len, Tibetan medicine, Tibetan pharmacology, Sorig products Introduction The prolongation of life has occupied people’s thoughts in a multitude of dif- ferent cultural contexts. From myths and folk tales on the ‘fountain of youth’ to physiological-medical, alchemical, ritual and meditative long-life practices, longevity has been of vital concern in many societies. It has also been an important aspect of Asian medical systems, recently especially in the context of the pharmaceutical manufacturing of rejuvenating and aphrodisiac prod- ucts, largely marketed as dietary supplements. -
Eight Manifestations of Padmasambhava Essay
Mirrors of the Heart-Mind - Eight Manifestations of Padmasam... http://huntingtonarchive.osu.edu/Exhibitions/sama/Essays/AM9... Back to Exhibition Index Eight Manifestations of Padmasambhava (Image) Thangka, painting Cotton support with opaque mineral pigments in waterbased (collagen) binder exterior 27.5 x 49.75 inches interior 23.5 x 34.25 inches Ca. 19th century Folk tradition Museum #: 93.011 By Ariana P. Maki 2 June, 1998 Padmasambhava, also known as Guru Rinpoche, Padmakara, or Tsokey Dorje, was the guru predicted by the Buddha Shakyamuni to bring the Buddhist Dharma to Tibet. In the land of Uddiyana, King Indrabhuti had undergone many trials, including the loss of his young son and a widespread famine in his kingdom. The Bodhisattva Avalokiteshvara felt compassion for the king, and entreated the Buddha Amitabha, pictured directly above Padmasambhava, to help him. From his tongue, Amitabha emanated a light ray into the lake of Kosha, and a lotus grew, upon which sat an eight year old boy. The boy was taken into the kingdom of Uddiyana as the son of King Indrabhuti and named Padmasambhava, or Lotus Born One. Padmasambhava grew up to make realizations about the unsatisfactory nature of existence, which led to his renunciation of both kingdom and family in order to teach the Dharma to those entangled in samsara. Over the years, as he taught, other names were bestowed upon him in specific circumstances to represent his realization of a particular aspect of Buddhism. This thangka depicts Padmasambhava, in a form also called Tsokey Dorje, as a great guru and Buddha in the land of Tibet. -
The Cakrasamvara Tantra: Its History, Interpretation, and Practice in India and Tibet David B
Religion Compass 1/6 (2007): 695–710, 10.1111/j.1749-8171.2007.00046.x The Cakrasamvara Tantra: Its History, Interpretation, and Practice in India and Tibet David B. Gray* Santa Clara University Abstract This essay explores the history of the Cakrasamvara Tantra and its related practice traditions. Beginning with the traditional Cakrasamvara origin myths, it introduces evidence concerning social context in which it was likely composed, and explores the debate concerning the degree to which it was influenced by Hindu Shaiva tantric traditions. It argues that the development of this tradition cannot be fully understood without taking into consideration the political ramifications of the tradition’s mythology and iconography. The essay also overviews both the major practices associated with this tradition, and provides a short history of its transmission to Nepal and Tibet. 1. The Yoginitantras The form of Buddhism that came to be known as the ‘adamantine vehicle’ (vajrayana), and which is also known in Western literature as ‘tantric’ or ‘esoteric’ Buddhism, has received increasing academic attention over the past generation, partly as a result of the Tibetan diaspora. Tantric Buddhism developed within the larger Mahayana tradition, and it developed gradually, over the course of several centuries beginning no later than the sixth century. By approximately the seventh century, its advocates began to conceive of esoteric Buddhism as a distinct methodology, the ‘method of mantra’ (mantranaya), distinct from the ‘method of the perfections’ (paramitanaya) of the early Mahayana (Kapstein 2001, p. 245). Early Buddhist tantras generally followed the scriptural model of Mahayana sutras. By the late eighth century, Indian Buddhist authors began composing a genre of tantric Buddhist scripture that departed radically from earlier Buddhist textual models (Gray 2005a).