Melody of Dharma Issue 9
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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. -
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. -
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 Foundation of All Good Qualities by Lama Tsongkhapa
PRACTICE The Foundation of All Good Qualities By Lama Tsongkhapa In the 11th century, Tibet was blessed by the arrival of capacities of varying practitioners — small, medium, and the Indian Buddhist master Lama Atisha. Motivated to pres- great — which organize practices and meditations on the ent an organized summary of the sutra teachings, Atisha path into gradual stages. composed a short text entitled, The Lamp of the Path. Three Lama Tsongkhapa's famous prayer, The Foundation of hundred years later, Lama Tsongkhapa expanded upon this All Good Qualities, is the most concise and stirring outline text with his opus The Great Exposition on the Stages of the available of the Lam-Rim teachings. In only fourteen stanzas, Path to Enlightenment (Lamrim Chenmo). The often referred Tsongkhapa offers us a prayer that covers the entire graduated to "Lam-Rim teachings" are taken from this seminal text. path to enlightenment, short enough to recite every day, The teachings are presented in three scopes according to the profound enough to study for a lifetime. The foundation of all good qualities is the kind and venerable guru; I will not achieve enlightenment. Correct devotion to him is the root of the path. With my clear recognition of this. By clearly seeing this and applying great effort, Please bless me to practice the bodhisattva vows with great energy. Please bless me to rely upon him with great respect. Once I have pacified distractions to wrong objects Understanding that the precious freedom of this rebirth is found And correctly analyzed the meaning of reality, only once. -
Female Deity of Sanchi on Lotus As Early Images of Bhu Devi J
NEW INTERPRETATION ON GAJ- LAKSHMI FIGURES OF SANCHI (AND OTHER SRAMANICAL SITES) nn DR. J. MANUEL THE BACK GROUND • INDRA RULED THE ROOST IN THE RGVEDIC AGE • OTHER GODS LIKE AGNI, SOMA, VARUN, SURYA BESIDES ASHVINIKUMARS, MARUTS WERE ALSO SPOKEN VERY HIGH IN THE LITERATURE • VISHNU IS ALSO KNOWN WITH INCREASING PROMINENCE SO MUCH SO IN THE LATE MANDALA 1 SUKT 22 A STRETCH OF SIX VERSES MENTION HIS POWER AND EFFECT • EVIDENTLY HIS GLORY WAS BEING FELT MORE AND MORE AS TIME PASSED • Mandal I Sukt 22 Richa 19 • Vishnu ki kripa say …….. Vishnu kay karyon ko dekho. Vay Indra kay upyukt sakha hai EVIDENTLY HIS GLORY WAS BEING FELT MORE AND MORE AS TIME PASSED AND HERO-GODS LIKE BALARAM AND VASUDEVA WERE ACCEPTED AS HIS INCARNATIONS • CHILAS IN PAKISTAN • AGATHOCLEUS COINS • TIKLA NEAR GWALIOR • ARE SOME EVIDENCE OF HERO-GODS BUT NOT VEDIC VISHNU IN SECOND CENTURY BC • There is the Kheri-Gujjar Figure also of the Therio anthropomorphic copper image BUT • FOR A LONG TIME INDRA CONTINUED TO HOLD THE FORT OF DOMINANCE • THIS IS SEEN IN EARLY SACRED LITERATURE AND ART ANTHROPOMORPHIC FIGURES • OF THE COPPER HOARD CULTURES ARE SAID TO BE INDRA FIGURES OF ABOUT 4000 YEARS OLD • THERE ARE MANY TENS OF FIGURES IN SRAMANICAL SITE OF INDRA INCLUDING AT SANCHI (MORE THAN 6) DATABLE TO 1ST CENTURY BCE • BUT NOT A SINGLE ONE OF VISHNU INDRA 5TH CENT. CE, SARNATH PARADOXICALLY • THERE ARE 100S OF REFERENCES OF VISHNU IN THE VEDAS AND EVEN MORE SO IN THE PURANIC PERIOD • WHILE THE REFERENCE OF LAKSHMI IS VERY FEW AND FAR IN BETWEEN • CURIOUSLY THE ART OF THE SUPPOSED LAXMI FIGURES ARE MANY TIMES MORE IN EARLY HISTORIC CONTEXT EVEN IN NON VAISHNAVA CONTEXT AND IN SUCH AREAS AS THE DECCAN AND AS SOUTH AS SRI- LANKA WHICH WAS THEN UNTOUCHED BY VAISHNAVISM NW INDIA TO SRI LANKA AZILISES COIN SHOWING GAJLAKSHMI IMAGERY 70-56 ADVENT OF VAISHNAVISM VISHNU HAD BY THE STARTING OF THE COMMON ERA BEGAN TO BECOME LARGER THAN INDRA BUT FOR THE BUDDHISTS INDRA CONTINUED TO BE DEPICTED IN RELATED STORIES CONTINUED FROM EARLIER TIMES; FROM BUDDHA. -
AyyaYeshe How To Be A
Ayya Yeshe How to Be a Light for Yourself and Others in Challenging Times Week One: “Establishing the Basis for Dharma Practice” September 4, 2017 Hi, I'm Ayya Yeshe. I'm an Australian Buddhist nun and I've been ordained 16 years. I'm the director of Bodhicitta Foundation, a charity for people in the slums of Central India, which has been running for over a decade. I'm also the founding abbess of a monastery in Australia, which we are currently raising funds for, called Khandro Ling Hermitage. I'm mainly from the Sakya tradition but I was ordained as a fully ordained nun by Thich Nhat Hanh, the Nobel Peace Prize nominee and Vietnamese Zen master. Today I would like to talk about The Seven Points of Mind Training by Geshe Chekawa, which is mainly from the Kagyu tradition of Tibetan Buddhism. It's actually quite a long and involved text but it's a wonderful introduction to Mahayana Buddhism. As we go through the text, I hope that I can make some of -
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 Tibetan Translation of the Indian Buddhist Epistemological Corpus
187 The Tibetan Translation of the Indian Buddhist Epistemological Corpus Pascale Hugon* As Buddhism was transmitted to Tibet, a huge number of texts were translated from Sanskrit, Chinese and other Asian languages into Tibetan. Epistemological treatises composed by In dian Buddhist scholars – works focusing on the nature of »valid cognition« and exploring peripheral issues of philosophy of mind, logic, and language – were, from the very beginning, part of the translated corpus, and had a profound impact on Tibetan intellectual history. This paper looks into the progression of the translation of such works in the two phases of the diffusion of Buddhism to Tibet – the early phase in the seventh to the ninth centuries and the later phase starting in the late tenth century – on the basis of lists of translated works in various catalogues compiled in these two phases and the contents of the section »epistemo logy« of canonical collections (Tenjur). The paper inquires into the prerogatives that directed the choice of works that were translated, the broader or narrower diffusion of existing trans lations, and also highlights preferences regarding which works were studied in particular contexts. I consider in particular the contribution of the famous »Great translator«, Ngok Loden Shérap (rngog blo ldan shes rab, 10591109), who was also a pioneer exegete, and discuss some of the practicalities and methodology in the translation process, touching on the question of terminology and translation style. The paper also reflects on the status of translated works as authentic sources by proxy, and correlatively, on the impact of mistaken translations and the strategies developed to avoid them. -
Tibetan Tra- Ditions As a Citadel of Learning and Excellence
BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 Deliver to current resident ORDER FROM OUR NEW SNOW LION TOLL FREE NUMBER 1-800-950-0313 NEWSLETTER & CATALOG SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 VOLUME 4, NUMBER 1 H.H. SAKYA TRIZIN VISITS AMERICA In the Dehra Dun valley nestled between the Himalaya and Shiva- lik mountain ranges below the small Indian town of Rajpur, one finds a modest house surrounded by fruit trees. Here is the home of His Holi- ness Sakya Trizin, the crown-lama of the Sakya Order, His Consort, Damo Kushola, and their two sons, Ratna Vajra and Jnana Vajra. A far cry from the 80-room Dolma Palace of Sakya in Tibet, it nonetheless serves as His Holiness' main resi- dence and office as He guides the Sakya Order in both spiritual and temporal matters through the un- certain years of exile. A small way further down the treelined avenue of the Fajpur Road, one will often see red-robed monks waiting for a bus or busy with activities at the Sakya Center, the first Sakya monastery estab- lished in India. In the foothills over- looking Rajpur, one will find the advanced teacher-training facility, the Sakya College, which has won H.H. THE DALAI LAMA TO renown among all four Tibetan tra- ditions as a citadel of learning and excellence. A two-hour bus trip GIVE DZOGCHEN TEACHINGS from nearby Dehra Dun will bring one to the Sakya settlement of AND EMPOWERMENT OF Puruwalla, where refugee lay people form and make handicrafts, preserv- H.H. -
A Brief Introduction to Buddhism and the Sakya Tradition
A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support. -
Mingyur Rinpoche – Detailed Biography
MINGYUR RINPOCHE – DETAILED BIOGRAPHY Yongey Mingyur Rinpoche was born in 1975 in a small Himalayan village near the border of Nepal and Tibet. Son of the renowned meditation master Tulku Urgyen Rinpoche, Mingyur Rinpoche was drawn to a life of contemplation from an early age and would often run away to meditate in the caves that surrounded his village. In these early childhood years, however, he suffered from debilitating panic attacks that crippled his ability to interact with others and enjoy his idyllic surroundings. At the age of nine, Rinpoche left to study meditation with his father at Nagi Gonpa, a small hermitage on the outskirts of Kathmandu valley. For nearly three years, Tulku Urgyen guided him experientially through the profound Buddhist practices of Mahamudra and Dzogchen, teachings that are typically considered highly secret and only taught to advanced meditators. Throughout this time, his father would impart pithy instructions to his young son and then send him to meditate until he had achieved a direct experience of the teachings. When he was eleven years old, Mingyur Rinpoche was requested to reside at Sherab Ling Monastery in Northern India, the seat of Tai Situ Rinpoche and one of the most important monasteries in the Kagyu lineage. While there, he studied the teachings that had been brought to Tibet by the great translator Marpa, as well as the rituals of the Karma Kagyu lineage, with the retreat master of the monastery, Lama Tsultrim. He was formally enthroned as the 7th incarnation of Yongey Mingyur Rinpoche by Tai Situ Rinpoche when he was twelve years old. -
How to Do Prostration by Sakya Pandita
How to do prostration By Sakya Pandita NAMO MANJUSHRIYE NAMO SUSHIRIYE NAMA UTAMA SHIRIYE SVAHA NAMO GURU BHYE NAMO BUDDHA YA NAMO DHARMA YA NAMO SANGHA YA By offering prostrations toward the exalted Three Jewels, may I and all sentient beings be purified of our negativities and obscurations. Folding the two hands evenly, may we attain the integration of method and wisdom. Placing folded hands on the crown, may we be born in the exalted pure realm of Sukhavati. Placing folded hands at the forehead, may we purify all negative deeds and obscurations of the body. Placing folded hands at the throat, may we purify all negative deeds and obscurations of the voice. Placing folded hands at the heart, may we purify all negative deeds and obscurations of the mind. Separating the folded hands, may we be able to perform the benefit of beings through the two rupakaya. Touching the two knees to the floor, may we gradually travel the five paths and ten stages. Placing the forehead upon the ground, may we attain the eleventh stage of perpetual radiance. Bending and stretching the four limbs, may we spontaneously accomplish the four holy activities of peace, increase, magnetizing, and subjugation of negative forces. Bending and stretching all veins and channels, may we untie the vein knots. Straightening and stretching the backbone and central channel, may we be able to insert all airs without exception into the central channel. Rising from the floor, may we be able to attain liberation by not abiding in samsara. 1 Repeatedly offering this prostration many times, may we be able to rescue sentient beings by not abiding in peace.