Daily Practice Four-Armed Chenrezig (Avalokiteshvara)
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Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib. -
Lankavatara-Sutra.Pdf
Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching. -
Vajrasattva Practice Is to Purify These Obscurations
Vajrasattva VAJRASATTVA PURIFICATION PRACTICE 1 Vajrasattva 2 Vajrasattva VAJRASATTVA PURIFICATION PRACTICE A meditation practice on Vajrasattva recommended by Ven. Rizong Rinpoche after he had conferred a Vajrasattva Initiation at Lam Rim Buddhist Centre on Monday 11th August, 1997. CONTENTS Page PURIFICATION ............................................................................................................ 5 PURIFICATION MANTRA ............................................................................................ 5 REFUGE ....................................................................................................................... 6 VAJRASATTVA VISUALISATION ................................................................................ 7 THE 100 SYLLABLE MANTRA OF VAJRASATTVA .................................................... 9 DEDICATION.............................................................................................................. 10 NOTES ON VAJRASATTVA ...................................................................................... 11 The four powers ....................................................................................................... 12 3 Vajrasattva 4 Vajrasattva PURIFICATION TAM-CHE DU-NI SA-ZHI-DAG May the surface of the earth in every direction SEG-MA LA-SOG ME-PA-DANG Be stainless and pure without roughness or fault LAG-TIL TAR-NYAM BE-DUR-YA As smooth as the palm of a childs soft hand RANG-ZHIN JAM-POR NE-GYUR-CHIG And as naturally polished as lapis lazuli. -
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. -
Tracing Buddhist Responses to the Crisis of Cosmography
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2020-08-17 Tracing Buddhist Responses to the Crisis of Cosmography Ereshefsky, Joshua Ian Ereshefsky, J. I. (2020). Tracing Buddhist Responses to the Crisis of Cosmography (Unpublished master's thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/112477 master thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Tracing Buddhist Responses to the Crisis of Cosmography by Joshua Ian Ereshefsky A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA AUGUST, 2020 © Joshua Ian Ereshefsky 2020 i ABSTRACT Buddhists, across different schools and regions, traditionally posited a similar world model—one that is flat and centered by giant Mount Meru. This world model is chiefly featured in Vasubandhu’s fourth century CE text, the Abhidharmakośabhāṣyam. In 1552, Christian missionary Francis Xavier introduced European spherical-world cosmography to Japan, precipitating what this thesis terms the Buddhist -
The Hundred Syllable Vajrasattva Mantra
The Hundred Syllable Vajrasattva Mantra. Dharmacārī Jayarava1 The Sanskrit version of the one hundred syllable Vajrasattva mantra in the Puja Book of the Friends of the Western Buddhist Order (the FWBO) follows the edited text produced by Dharmacārin and Sanskritist Sthiramati (aka Dr. Andrew Skilton) in his article: The Vajrasattva Mantra: Notes on a Corrected Sanskrit Text. Sthiramati‟s original brief was to provide diacritical marks so that the Sanskrit words were spelled correctly. However he went beyond the scope of merely providing proper diacritics to discuss problems with the structure and spelling of the mantra after consulting a number of printed books and manuscripts in a variety of scripts and languages. Since the edited version produced by Sthiramati was adopted some 19 years ago, the problems with the older version used before that are less relevant to members of the Western Buddhist Order (WBO) except in one case which I discuss below.2 In this article I will offer a summary of the salient points of Sthiramati‟s lexical and grammatical analysis, along with my own glosses of the Sanskrit. By this means, I hope to create an annotated translation that lays open the Sanskrit to anyone who is interested. Sthiramati‟s interpretation differs in some important respects from the traditional Tibetan one, but does so in ways that help to make sense of the Sanskrit - for instance in several cases he suggests breaking a sandhi 3 one letter along in order to create a straightforward Sanskrit sentence that was otherwise obscured. In the second part of the article I will address the problem of errors in transmission and how these might have come about in the case of this mantra. -
Symbolism of the Buddhist Stūpa
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES CO-EDITORS-IN-CHIEF Gregory Schopen Roger Jackson Indiana University Fairfield University Bloomington, Indiana, USA Fairfield, Connecticut, USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, Japan Bardxvell Smith Robert Thurman Carleton College Amherst College Northfteld, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Bruce Cameron Hall College of William and Mary Williamsburg, Virginia, USA Volume 9 1986 Number 2 CONTENTS I. ARTICLES 1. Signs, Memory and History: A Tantric Buddhist Theory of Scriptural Transmission, by Janet Gyatso 7 2. Symbolism of the Buddhist Stupa, by Gerard Fussman 37 3. The Identification of dGa' rab rdo rje, by A. W. Hanson-Barber 5 5 4. An Approach to Dogen's Dialectical Thinking and Method of Instantiation, by Shohei Ichimura 65 5. A Report on Religious Activity in Central Tibet, October, 1985, by Donald S. Lopez, Jr. and Cyrus Stearns 101 6. A Study of the Earliest Garbha Vidhi of the Shingon Sect, by Dale Allen Todaro 109 7. On the Sources for Sa skya Panclita's Notes on the "bSam yas Debate," by Leonard W.J. van der Kuijp 147 II. BOOK REVIEWS 1. The Bodymind Experience in Japanese Buddhism: A Phenomenological Study ofKukai and Dogen, by D. Shaner (William Waldron) 155 2. A Catalogue of the s Tog Palace Kanjur, by Tadeusz Skorupski (Bruce Cameron Hall) 156 3. Early Buddhism and Christianity: A Comparative Study of the Founders' Authority, the Community, and the Discipline, by Chai-Shin Yu (Vijitha Rajapakse) 162 4. -
An Annotated Translation of Kūkai's Secret Key to the Heart Sūtra
高野山大学密教文化研究所紀要 第 24 号 An Annotated Translation of Kūkai’s Secret Key to the Heart Sūtra Thomas Eijō Dreitlein Kōbō Daishi Kūkai (弘法大師空海, 774–835), in his text titled Hannya-shingyō hiken, jo awasetari (般若心經祕鍵幷序), or the Secret Key to the Heart Sūtra, with an Introduction, provides a deeply esoteric interpretation of the Heart Sūtra, an interpretation that is unique within the extensive literature of the Heart Sūtra. Kūkai’s thesis might be seen as revolving around three closely interrelated main points: (1) that the apparently exoteric sūtras contain esoteric meanings which can be read by those who know how to read them, (2) that the Heart Sūtra reveals the esoteric inner own-realization or samādhi of the bodhisattva Prajñā and forms the dharma-maṇḍala of that deity, and (3) that as such it holds within it all the teachings of Buddhism, and is not simply an abbreviated version of the Large Prajñāpāramitā-sūtra. 1. Exoteric sūtras can be read as esoteric Buddhist teachings Kūkai says that the exoteric Buddhist teachings are revealed by the nirmāṇakāya, and are provisional and adjusted to the receptivity and capacity of the audience,1 while esoteric Buddhism is preached directly by the Dharmakāya Mahāvairocana for his own enjoyment, and is not adjusted to the audience but is rather the final truth.2 1 See Kūkai’s Ben kenmitsu nikyō ron (TKZ 3.109): 應化說法逗機施藥言不虛故。所以他受用身祕內證而不說其境也。則等覺希夷十地離絕。 The teachings of the nirmāṇakāya are adapted to what is needed, like giving the most appropriate and effective medicine. The saṃbhogakāya manifested for the liberation of others conceals his inner realization, and does not directly teach it. -
Key Words Key Quotes Key Concepts
WJEC A Level R.S. Unit 3D Buddhism Knowledge Organiser: Theme 2B Religion and society - responses to the challenges of science Key concepts • Buddhism rejects any form of blind faith – what is • The realms and beings within them are described in detail in various • From one perspective, Buddhism is closely aligned with science: the required is akaravati saddha (confidence based on traditions e.g. Hot Ashes Hell, 31 planes of existence in the universe divided Japanese Buddhist philosopher Inoue Enryo stated that Buddhism was reason and experience). into three realms, Mount Meru, the King of the devas, Sakra who lives on the scientific and based on fact; Huxley in the 19th century argued that the law of karma was an observable law of the universe because it was • Blindly clinging to views rather than fully grasping summit of Mount Meru in Tavatimsa one of the Buddhist heavens. entirely based on causation. the dhamma is likened to the wrong grasping of the • HH the Dalai Lama has assessed science to be of great importance in water-snake which will lead it to bite a person; wrong Tibetan Buddhism: viewing the moon through a telescope as young boy • The Dalai Lama argues Buddhism does not reify – make what is abstract grasping of the dhamma can only be countered made him begin to doubt Buddhist cosmology as found in the Abhidhamma such as God ‘material’ – and is thus more aligned with science than through close questioning of the Buddha and of Pitaka. many religions. experienced monks. • In 2000, he introduced modern science education –psychology, physics and • Sunyata, anicca, and anatta are compatible with modern science such as • In the Kalama Sutta, the Buddha teaches the Kalamas astronomy – into the Tibetan monastic curriculum; he endorsed the use of quantum physics and new discoveries about how the mind works. -
The Yoga of the Inseparability of the Guru and Avalokiteshvara
The Source of All Attainments: The Yoga of the Inseparability of the Guru and Avalokiteshvara ༄༅། །害་མ་དང་སྤྱན་རས་གཟིགས་དབ읺ར་མ읺ད་ཀི་讣ལ་ འབ일ར་དངBy일ས་གྲུབ་ʹན་འབྱུང་ཞ His Holiness the읺ས་ Fourteenthབ་བ་བ筴གས་ས 일། ། Dalai Lama, Tenzin Gyatso Translated by Joona Repo FPMT Education Services Foundation for the Preservation of the Mahayana Tradition, Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2020 Foundation for the Preservation of the Mahayana Tradition, Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Calibri 12/15, Century Gothic, Helvetica Light, Lydian BT, and Monlam Uni Ouchan 2. Page 4, line drawing of His Holiness the Dalai Lama. Artist unknown. Technical Note Italics and a small font size indicate instructions and comments found in the Tibetan text and are not for recitation. Text not presented in bold or with no indentation is likewise not for recitation. Words in square brackets have been added by the translator for clarification. For example: This is how to correctly follow the virtuous friend, [the root of the path to full enlightenment]. A Guide to Pronouncing Sanskrit The following six points will enable you to learn the pronunciation of most transliterated Sanskrit mantras found in FPMT practice texts: 1. ŚH and ṢH are pronounced similar to the “sh” in “shoe.” 2. CH is pronounced similar to the “ch” in “chat.” CHH is also similar but is more heavily aspirated. -
Chapter X Sanctuaries on Mount Penanggungan |
Chapter X Sanctuaries on Mount Penanggungan: Candi Kendalisodo, Candi Yudha, and the Panji statue from Candi Selokelir – the climax geographical situation and layout of the sanctuaries Mount Penanggungan (1,653 m), situated approximately 50 kilometres to the south of Surabaya, has a peculiar shape (fig. 10.1). It has one cen- tral peak, which is surrounded by four lower summits and four more hills on a lower level, such that it resembles a natural mandala.1 The names of the four upper hills, starting from the one in the northeast and then proceeding clockwise, are Gajah Mungkur, Kemuncup, Sarahklopo, and Bekel (fig. 10.2). Most of the 81 sanctuaries or their remains are located on the northern and western slopes of the mountain.2 Many of the sanctuaries are grouped in such a way that their loca- tions follow an ascending line on the mountain slope – for example, sites LXI, LXII, LXIV, LXVII, and LX on the western slope, starting from Candi Jolotundo (XXVII). Others are grouped together in close proxim- ity – for instance, sites I, XVI, LIV, LII, LIII, LI, L, and IL on the upper western slope. Around Gajahmungkur ten sites are grouped close to each other: VII, XX, XXI, III, XIX, IX, XXII, XVIII, VIII, and LXIX.3 As not all the buildings are dated, we cannot conclude that these arrange- ments were the result of a plan. However, the addition of new sanctuar- ies may have allowed paths of procession and groups of sanctuaries to develop gradually. These sanctuary groups and lines may correspond with the so-called mandala which are mentioned in the Nagarakertagama 1 Compare my explanations on Mount Penanggungan in Chapter IV, sub-chapter ‘Water and moun- tain’. -
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.