Origination, Transmission, and Reception of the Phur-Pa Cycle
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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. -
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives His Eminence Chöje Ayang Rinpoche was born into a nomadic family in Eastern Tibet (Kham). At his birth special signs appeared. His mother dreamed of a Buddha- like being who emanated a golden vajra that merged into the crown of her head. During another dream a bright light appeared, like a shooting star from the west. It dissolved into her body, filling the whole earth and sky with red light. The young boy was recognised by a delegation of high lamas, including His Holiness The 16th Gyalwang Karmapa, Ayang Drubchen Tenpai Nyinpa, Nelong Drubchen, Traleg Kyagbon, and the tutor of His Holiness Drikung Kyobgon Chabra Rinpoche, as the mind (wisdom) emanation of Terton Rigzin Chögyal Dorje and the seventh incarnation of the founder of the Ayang Monastery in Eastern Tibet (Kham), which was built around 1580 C.E. as a branch of the main Drikung monastery. He took his monk's vows and received his early training at Drikung Thil Changchub Ling, the main Drikung Kagyu monastery in central Tibet. From 1951 to 1955 he studied at Drikung Nyima Changra Philosophical College in central Tibet. From Khenpo Tsense Sangpo he received all the Nyingthig initiations and teachings as well as his first Phowa teaching according to the Nyingma tradition. From the great Drikung lama Nyizong Tripa he received all the initiations of Rinchen Ter Dzod and Kagyu Nag Dzod. From his own monastery, Ayang Thupten Rinpoche, who was also the tutor of the head of the Drikung lineage, bestowed on him teachings of the Six Yogas of Naropa and Mahamudra. -
Guru Padmasambhava of Odiyana (Odisha): the Founder of Lamaism in Tibet Bimalendu Mohanty*1And Varish Panigrahi
Guru Padmasambhava of Odiyana (Odisha): The Founder of Lamaism in Tibet Bimalendu Mohanty*1and Varish Panigrahi Introduction Guru Padmasambhava of Odiyana went to Tibet along with his wife Mandarva in 747 CE at the invitation of the King Trisong Detsen (755 CE to 797 CE) of Tibet and established a Buddhist order that was based upon Vajrayana practice developed in Odisha. He brought a synthesis among the Bon religion, which existed in Tibet along with Sahajagyana, and established Lamaism. From the biographical sketches available from the existing documents, it is known that Padmasambhava was the adopted son of King Indrabhuti, the King of Sambala in Odiyana. The second wife of Guru Padmasambhava, Dakini Yeshe Tsogyal, had written a biography titled The Lotus Born: The Life Story of Padmasambhava where the Guru has been described as the son of King Indrabhuti of Odiyana. It is believed that before reaching Tibet, he had visited Bhutan along with his wife, to settle disputes among warring neighbouring countries and to bring peace in the region. He also spent some time in Sikkim and Nepal while en-route to Tibet. Indrabhuti was a Tantric Sidhacharya and author of many Tantric works including Jnanasidhi, Kurukulla Sadhana, etc. Indrabhuti was a disciple of Kambalapada (683 CE) and Anangavajra (705 CE). He had to undergo various troubles and sufferings in his early life. His only son died a premature death and his territory was devastated by drought and famine. He and his subjects prayed to Lord Buddha for his grace. As a result Sakyamuni appeared as a boy resembling the Buddha at the centre of a lotus blossom on Lake Dhanakosha. -
Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust -
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. -
THE SECURITISATION of TIBETAN BUDDHISM in COMMUNIST CHINA Abstract
ПОЛИТИКОЛОГИЈА РЕЛИГИЈЕ бр. 2/2012 год VI • POLITICS AND RELIGION • POLITOLOGIE DES RELIGIONS • Nº 2/2012 Vol. VI ___________________________________________________________________________ Tsering Topgyal 1 Прегледни рад Royal Holloway University of London UDK: 243.4:323(510)”1949/...” United Kingdom THE SECURITISATION OF TIBETAN BUDDHISM IN COMMUNIST CHINA Abstract This article examines the troubled relationship between Tibetan Buddhism and the Chinese state since 1949. In the history of this relationship, a cyclical pattern of Chinese attempts, both violently assimilative and subtly corrosive, to control Tibetan Buddhism and a multifaceted Tibetan resistance to defend their religious heritage, will be revealed. This article will develop a security-based logic for that cyclical dynamic. For these purposes, a two-level analytical framework will be applied. First, the framework of the insecurity dilemma will be used to draw the broad outlines of the historical cycles of repression and resistance. However, the insecurity dilemma does not look inside the concept of security and it is not helpful to establish how Tibetan Buddhism became a security issue in the first place and continues to retain that status. The theory of securitisation is best suited to perform this analytical task. As such, the cycles of Chinese repression and Tibetan resistance fundamentally originate from the incessant securitisation of Tibetan Buddhism by the Chinese state and its apparatchiks. The paper also considers the why, how, and who of this securitisation, setting the stage for a future research project taking up the analytical effort to study the why, how and who of a potential desecuritisation of all things Tibetan, including Tibetan Buddhism, and its benefits for resolving the protracted Sino- Tibetan conflict. -
The Siddha Who Tamed Tibet: a Genealogy of Padmasambhava's
The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar By Joshua Shelton A thesis submitted to the Faculty of the Graduate School of the University of Colorado Boulder In partial fulfillment of the requirements for the degree of Master of Arts Department of Religious Studies 2019 ÓJoshua Shelton, 2019 Shelton ii This thesis entitled: The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar Written by Joshua Shelton has been approved for the Department of Religious Studies Holly Gayley, Ph.D. Loriliai Biernacki, Ph.D. Jules Levinson, Ph.D. Date The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the discipline of Religious Studies Shelton iii Abstract Shelton, Joshua Brallier (M.A., Religious Studies) The Siddha Who Tamed Tibet: A Genealogy of Padmasambhava’s Tantric Masculinity in Two Early Namthar Thesis advised by Associate Professor Holly Gayley. The eighth-century Indian tantric master Padmasambhava, famed siddha (!བ་ཐོབ།) of the Nyingma school of Tibetan Buddhism, has been the subject of decades of Western scholarship seeking to understand his place in the matrix of Tibetan history, culture, religion, and literature. This thesis contributes to that body of work by thematizing Padmasambhava’s gender as a key component in the development of his early myth in two formative narratives: Nyangrel Nyima Öser’s Copper Island Biography of Padmasambhava and Orgyen Lingpa’s The Testament of Padmasambhava. I draw upon Raewyn Connell’s concept of hegemonic masculinity to trace Padmasambhava’s gendered positionality in these early texts vis-à-vis his interactions and contestations with kings. -
Guru Padmasambhava and His Five Main Consorts Distinct Identity of Christianity and Islam
Journal of Acharaya Narendra Dev Research Institute l ISSN : 0976-3287 l Vol-27 (Jan 2019-Jun 2019) Guru Padmasambhava and his five main Consorts distinct identity of Christianity and Islam. According to them salvation is possible only if you accept the Guru Padmasambhava and his five main Consorts authority of their prophet and holy book. Conversely, Hinduism does not have a prophet or a holy book and does not claim that one can achieve self-realisation through only the Hindu way. Open-mindedness and simultaneous existence of various schools Heena Thakur*, Dr. Konchok Tashi** have been the hall mark of Indian thought. -------------Hindi----cultural ties with these countries. We are so influenced by western thought that we created religions where none existed. Today Abstract Hinduism, Buddhism and Jaininism are treated as Separate religions when they are actually different ways to achieve self-realisation. We need to disengage ourselves with the western world. We shall not let our culture to This work is based on the selected biographies of Guru Padmasambhava, a well known Indian Tantric stand like an accused in an alien court to be tried under alien law. We shall not compare ourselves point by point master who played a very important role in spreading Buddhism in Tibet and the Himalayan regions. He is with some western ideal, in order to feel either shame or pride ---we do not wish to have to prove to any one regarded as a Second Buddha in the Himalayan region, especially in Tibet. He was the one who revealed whether we are good or bad, civilised or savage (world ----- that we are ourselves is all we wish to feel it for all Vajrayana teachings to the world. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
Women in Buddhism Glimpses of Space
Women in Buddhism Glimpses of Space: The Feminine Principle and EVAM. in Glimpses of the Profound. Chöygam Trungpa Rinpoche. (Boston MA: Shambhala Publications, 2016) Yasodharā, The Wife of the Bōdhisattva: the Sinhala Yasodharāvata (The Story of Yasodharā) and the Sinhala Yasodharāpadānaya (The Sacred Biography of Yasodharā). trans. Ranjini Obeyesekere. (Albany NY: State University of New York Press, 2009) When a Woman Becomes a Religious Dynasty: The Samding Dorje Phagmo of Tibet. Hildegard Diemberger. (New York NY: Columbia University Press, 2007) The Lives and Liberation of Princess Mandarava: The Indian Consort of Padmasambhava. trans. Lama Chonam and Sangye Khandro. (Somerville MA: Wisdom Publications, 1998) Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro. Sarah H. Jacoby. (New York NY: Columbia University Press, 2014) The Elders’ Verses II: Therīgāthā. trans. K.R. Norman. (Oxford: Pali Text Society, 1995) Women of Wisdom. Tsultrim Allione. (New York NY: Routledge & Kegan Paul Inc., 1984‐ 1987) Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Judith Simmer‐ Brown. (Boston MA: Shambhala Publications, Inc., 2001) Machig Labdrön and the Foundations of Chöd. Jérôme Edou. (Ithaca, NY: Snow Lion Publications, 1996) Meeting the Great Bliss Queen: Buddhists, Feminists, & the Art of the Self. Anne Carolyn Klein. (Ithaca NY: Snow Lion Publications, 1995‐2008) Therigatha: Poems of the First Buddhist Women. Charles Hallisey. (Boston MA: Harvard University Press, 2015) The Lotus‐Born: the Life Story of Padmasambhava. Yeshe Tsogyal. trans. Erik Pema Kunsang. (Hong Kong: Rangjung Yeshe Publications, 1993) Sky Dancer: The Secret Life and Songs of Yeshe Tsogyel. trans. Keith Dowman. (Ithaca NY: Snow Lion, 1984‐1996) Restricted to Vajrayana Students: Niguma, Lady of Illusion. -
Magic, Healing and Ethics in Tibetan Buddhism
Magic, Healing and Ethics in Tibetan Buddhism Sam van Schaik (The British Library) Aris Lecture in Tibetan and Himalayan Studies Wolfson College, Oxford, 16 November 2018 I first met Michael Aris in 1997, while I was in the midst of my doctoral work on Jigme LingPa and had recently moved to Oxford. Michael resPonded graciously to my awkward requests for advice and helP, meeting with me in his college rooms, and rePlying to numerous emails, which I still have printed out and on file (this was the 90s, when we used to print out emails). Michael also made a concerted effort to have the Bodleian order an obscure Dzogchen text at my request, giving me a glimPse into his work as an advocate of Tibetan Studies at Oxford. And though I knew Anthony Aris less well, I met him several times here in Oxford and elsewhere, and he was always a warm and generous Presence. When I came to Oxford I was already familiar with Michael’s work, esPecially his book on Jigme LingPa’s account of India in the eighteenth century, and his study of the treasure revealer Pema LingPa. Michael’s aPProach, symPathetic yet critical, ProPerly cautious but not afraid to exPlore new connections and interPretations, was also an insPiration to me. I hoPe to reflect a little bit of that sPirit in this evening’s talk. What is magic? So, this evening I’m going to talk about magic. But what is ‘magic’ anyway? Most of us have an idea of what the word means, but it is notoriously difficult to define. -
Table of Contents Volume I
Table of Contents Volume I - Text Acknowledgements I Notes on the Use of Indian Terminology, Bibliographical References, and III of the Catalogue Table of Contents V 0. Introduction 1 1. Sources 5 1.1 Pre-Buddhist sources 5 1.2 Early Buddhist texts on the Maravijaya (Temptation of Mara) 5 1.3 Characterization and iconographic description in Tantric texts 7 1.3.1 Sadhanamala 1 1.3.2 Kriyasamgraha 9 1.3.3 Vasundharoddesa 11 1.3.4 Vasudhara as dharani 14 1.4 The inscription of KumaradevI of Sarnath 17 1.5 Legends from the Nepal region 18 1.5.1 Sucanda-Avadana 18 1.5.2 Nandimukha-Asvaghosa-Avadana 19 1.6 Vasudhara and related deities in Tantric-Hinduism 20 2. Examples and iconography of Vasudhara in Ancient Indian Regions 23 2.1 Sculptures from Mathura 24 2.2 Early evidence of the earth goddess as witness to the enlightenment in the 25 life scenes of the Buddha 2.2.1 A Mathura relief from Ramnagar 25 2.2.2 The appearance of the goddess in the Gandhara School 25 2.2.2.1 Maravijaya and the search for the bodhimanda 26 2.2.2.2 Depictions of the earth goddess in other contexts 30 2.3 Central Asia, neighboring region - Wall paintings on the northern Silk Road 32 v http://d-nb.info/1056056843 2.4 KasmTr/Gilgit 34 2.5 Gupta era reliefs from Sarnath 36 2.6 Painting and sculpture in Ajanta 39 2.7 Sculptures in Ellora 40 3. The goddess of earth and wealth in the pantheon of Vajrayana Buddhism 41 3.1 The development in East India from the ninth century 41 3.2 The Buddha in bhumisparsamudra in Pala era art 41 3.2.1 The eight major life events of the Buddha 45 3.2.2 Complex Buddha steles from Bengal 46 3.2.3 Cult images of Buddha in bhumisparsamudra in the neighboring region of 46 Orissa 3.3 Vasudhara as an individual goddess in East India 47 3.3.1 Stone and bronze sculptures from Bihar/Bengal 47 3.3.2 Manuscript illustrations from East India 52 3.3.3 Two special stone cult images from Sarnath 53 3.3.4 Sculptures from Orissa 54 3.3.5 The vessel as symbol of the earth goddess 56 3.4 The cult of Vasudhara in South India 57 4.