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The Decontextualization of Vajrayāna Buddhism in International Buddhist Organizations by the Example of the Organization Rigpa
grant reference number: 01UL1823X The decontextualization of Vajrayāna Buddhism in international Buddhist Organizations by the example of the organization Rigpa Anne Iris Miriam Anders Globalization and commercialization of Buddhism: the organization Rigpa Rigpa is an international Buddhist organization (Vajrayāna Buddhism) with currently 130 centers and groups in 41 countries (see Buddhistische Religionsgemeinschaft Hamburg e.V. c/o Tibetisches Zentrum e.V., Nils Clausen, Hermann-Balk- Str. 106, 22147 Hamburg, Germany : "Rigpa hat mittlerweile mehr als 130 Zentren und Gruppen in 41 Ländern rund um die Welt." in https://brghamburg.de/rigpa-e-v/ date of retrieval: 5.11.2020) Rigpa in Austria: centers in Vienna and Salzburg see https://www.rigpa.de/zentren/daenemark-oesterreich-tschechien/ date of retrieval: 27.10.2020 Rigpa in Germany: 19 centers see https://www.rigpa.de/aktuelles/ date of retrieval: 19.11.2019 Background: globalization, commercialization and decontextualization of (Vajrayāna) Buddhism Impact: of decontextualization of terms and neologisms is the rationalization of economical, emotional and physical abuse of people (while a few others – mostly called 'inner circles' in context - draw their profits) 2 contents of the presentation I. timeline of crucial incidents in and around the organization Rigpa II. testimonies of probands from the organization Rigpa (in the research project TransTibMed) III. impact of decontextualizing concepts of Vajrayāna Buddhism and cross-group neologisms in international Buddhist organizations IV. additional citations in German language V. references 3 I) timeline of crucial incidents in and around the organization Rigpa 1. timeline of crucial events (starting 1994, 2017- summer 2018) (with links to the documents) 2. analysis of decontextualized concepts, corresponding key dynamics and neologisms 3. -
Compassion & Social Justice
COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying, recording, or otherwise without the prior permission in writing of the editor. CONTENTS PREFACE ix BUDDHIST WOMEN OF INDONESIA The New Space for Peranakan Chinese Woman in Late Colonial Indonesia: Tjoa Hin Hoaij in the Historiography of Buddhism 1 Yulianti Bhikkhuni Jinakumari and the Early Indonesian Buddhist Nuns 7 Medya Silvita Ibu Parvati: An Indonesian Buddhist Pioneer 13 Heru Suherman Lim Indonesian Women’s Roles in Buddhist Education 17 Bhiksuni Zong Kai Indonesian Women and Buddhist Social Service 22 Dian Pratiwi COMPASSION & INNER TRANSFORMATION The Rearranged Roles of Buddhist Nuns in the Modern Korean Sangha: A Case Study 2 of Practicing Compassion 25 Hyo Seok Sunim Vipassana and Pain: A Case Study of Taiwanese Female Buddhists Who Practice Vipassana 29 Shiou-Ding Shi Buddhist and Living with HIV: Two Life Stories from Taiwan 34 Wei-yi Cheng Teaching Dharma in Prison 43 Robina Courtin iii INDONESIAN BUDDHIST WOMEN IN HISTORICAL PERSPECTIVE Light of the Kilis: Our Javanese Bhikkhuni Foremothers 47 Bhikkhuni Tathaaloka Buddhist Women of Indonesia: Diversity and Social Justice 57 Karma Lekshe Tsomo Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and -
Tái Sanh-Narada Maha Thera
1 2 NĀRADA Maha Thera TÁI SANH Dịch giả: PHẠM KIM KHÁNH HỘI PHẬT GIÁO NGUYÊN THỦY VIỆT NAM PHẬT LỊCH 2511 (1967) 3 14 tháng 7 d.l là ngày lễ sanh nhựt thứ 69 của Đại Đức NARADA Maha Thera. Đối với nhóm đệ tử xa gần của Ngài ở Việt Nam, đây là một duyên lành vì lần này là lần thứ mười Ngài qua hoằng dương Phật Pháp tại xứ ta, lại cũng ngay thời gian này chúng ta được đến chúc thọ Ngài. Ân đức của Ngài đã khai hóa và từ từ dắt dẫn chúng tôi trên đường tu học thật là vô lượng. Chúng tôi không biết làm thế nào đền đáp ân sâu nghĩa rộng ấy. Nhân được Ngài hoan hỉ cho phép, chúng tôi tùy sức tùy duyên cố gắng phiên dịch và chung cùng ấn tống thiên sách nói về “TÁI SANH”trong quyển “The Buddha and His Teaching” của Ngài, xuất bản cách đây vài năm. Hôm nay quả phúc đã viên thành như ý nguyện, chúng tôi xin kính cẩn dâng lên Ngài nhân một ngày sanh nhựt, gọi là chút lễ mọn của tâm thành. Cầu xin oai lực Tam Bảo gia hộ Ngài luôn luôn pháp thể được an khang. Nam Mô Bổn Sư Thích Ca Mâu Ni Phật 4 THAY LỜI TỰA … Toàn thể trong bao nhiêu bài giảng cũng như trong những sách của Ngài viết ra, Đại Đức Nārada luôn luôn dùng danh từ “Tái Sanh” (Rebirth, dịch ngay phạn ngữ Punabbhava) chớ không bao giờ Ngài dùng danh từ “Đầu Thai” như người đời thường hay dùng khi lẫn lộn điểm ấy trong giáo lý nhà Phật với thuyết “Linh hồn di thể” hay “Luân Hồi” (Métempsychose). -
Looking, SEEING, LETTING BE, and BEING FREE
LooKING, SEEING, LETTING BE, AND BEING FREE ]-low oo I EXPERIENCE RIGPA? This question is really about how du alistic mind and mind essence actually are. When I teach, usually I first give the story of mind essence, offering a theory about how mind essence is so that you can get the idea intellectually. But it is quite possi ble that someone has already experienced the actuality of mind essence before hearing it explained intellectually; let's not rule out that possibil ity. Traditionally, first the theory is given, then the way or method of experiencing mind essence in actuality is taught. I haven't gotten to that point yet; we are still working on the intellectual picture. When I give this explanation, it's easy to make the mistake of think ing that mind essence is an entity somewhere inside dualistic mind. If we do this, we may gain some understanding of how mind essence is, but this understanding is within a dualistic framework-like the idea that within dualistic mind there is an empty essence, the idea that within dual istic mind we have a cognizant nature, and so forth. This is a conceptual understanding of the mind essence beyond concepts. Right now, from within our state of dualistic mind, we must actually experience how mind essence consists of essence, nature, and capacity. We try to approach how that mind essence actually is as an experience. That experience takes place by means of the pith instructions given by a master. Right here is the point where a qualified master would give the pointing-out instruction, directly pointing out the nature of mind. -
Buddhist Studies for Primary School (Objectives, Guides to Teachers and References)
Buddhist Studies for Primary School (Objectives, Guides to Teachers and References) I. Objectives 1. To provide an understanding of the significance of the Triple Gems. 2. To brief of the life of the Buddha. 3. T o explain the basic teachings of the Buddha and to promote right understanding and practice of Buddhism. 4. To encourage good moral values and discipline amongst the students. 5. T o encourage children to care for the lives of all sentient beings. 6. To promote tolerance and mutual understanding amongst religions in Australian society. II. Teachers’ Guides 1. Teachers will be given Teaching Guides which provide detailed guidance to each chapter of the Textbook. Please refer to the Teaching Guides for suggestions on how the topic can be taught. 2. The supplementary guides provided (as stated in the Teaching Plan) are to give teachers some background knowledge of the subject. They may not be at the students’ level of understanding. Teachers may have to explain the themes and put across the messages in the language that suits the students’ level of understanding. 3. It is recommended that teachers provide some examples that are relevant to the students’ age and the Australian culture to help students to relate the Buddha’s teachings to their daily life. 4. Teachers may introduce into the syllabus the three major schools (Mahayana, Theravada, Vajrayana) of Buddhism, and include the expansion of Buddhism, and the history and development of Buddhism in Australia. Hence, providing students a better overview of Buddhism in the present world. 5. Pictorial aids and some class activities would also be useful. -
The Letter to Sogyal (Lakar)
July 14, 2017 Sogyal Lakar, The Rigpa Sangha is in crisis. Long-simmering issues with your behavior can no longer be ignored or denied. As long-time committed and devoted students we feel compelled to share our deep concern regarding your violent and abusive behavior. Your actions have hurt us individually, harmed our fellow sisters and brothers within Rigpa the organization, and by extension Buddhism in the West. We write to you following the advice of the Dalai Lama, in which he has said that students of Tibetan Buddhist lamas are obliged to communicate their concerns about their teacher: If one presents the teachings clearly, others benefit. But if someone is supposed to propagate the Dharma and their behavior is harmful, it is our responsibility to criticize this with a good motivation. This is constructive criticism, and you do not need to feel uncomfortable doing it. In “The Twenty Verses on the Bodhisattvas’ Vows,” it says that there is no fault in whatever action you engage in with pure motivation. Buddhist teachers who abuse sex, power, money, alcohol, or drugs, and who, when faced with legitimate complaints from their own students, do not correct their behavior, should be criticized openly and by name. This may embarrass them and cause them to regret and stop their abusive behavior. Exposing the negative allows space for the positive side to increase. When publicizing such misconduct, it should be made clear that such teachers have disregarded the Buddha’s advice. However, when making public the ethical misconduct of a Buddhist teacher, it is only fair to mention their good qualities as well. -
Nonviolence in the Hindu, Jain and Buddhist Traditions Dr
1 Nonviolence in the Hindu, Jain and Buddhist traditions Dr. Vincent Sekhar, SJ Arrupe Illam Arul Anandar College Karumathur – 625514 Madurai Dt. INDIA E-mail: [email protected] Introduction: Religion is a human institution that makes sense to human life and society as it is situated in a specific human context. It operates from ultimate perspectives, in terms of meaning and goal of life. Religion does not merely provide a set of beliefs, but offers at the level of behaviour certain principles by which the believing community seeks to reach the proposed goals and ideals. One of the tasks of religion is to orient life and the common good of humanity, etc. In history, religion and society have shaped each other. Society with its cultural and other changes do affect the external structure of any religion. And accordingly, there might be adaptations, even renewals. For instance, religions like Buddhism and Christianity had adapted local cultural and traditional elements into their religious rituals and practices. But the basic outlook of Buddhism or Christianity has not changed. Their central figures, tenets and adherence to their precepts, etc. have by and large remained the same down the history. There is a basic ethos in the religious traditions of India, in Hinduism, Jainism, and Buddhism. Buddhism may not believe in a permanent entity called the Soul (Atman), but it believes in the Act (karma), the prime cause for the wells or the ills of this world and of human beings. 1 Indian religions uphold the sanctity of life in all its forms and urge its protection. -
Taming the Poisonous: Mercury, Toxicity, and Safety in Tibetan
Chapter 4 History and Knowledge Transmission Tsodru chenmo is considered a secret practice going back to an early spiritual transmission to the Tibetan polymath Orgyen Rinchenpel, who brought it to Tibet in the thirteenth century. This chapter explores how ideas of taming and secrecy are embedded in the transmission of knowl- edge of mercury practices over time. How have these ideas affected the transfer of practical tsotel skills? Secrecy has led to specific ways of how Tibetan authors write about tsotel practices and how they publish and share texts, and understand its pastness. I explore these issues across the early history of mercury practices and then analyze how knowledge trans- mission of Sowa Rigpa mercury practices have changed in exile. I embed these aspects of Tibetan medical history in a discussion of where we can place the tsodru chenmo practice in the debate on medicine between sci- ence and religion (Adams, Schrempf, and Craig 2011b; Gyatso 2015). Situating mercury practices between science and religion As my earlier explorations of Sowa Rigpa and biomedical terminology of mercury processing have shown (Chapter 2), translating and understand- ing technical terms across different epistemologies is complex. Transla- tions between Sowa Rigpa medical epistemologies flow in multiple ways and are rarely straightforward (Adams, Schrempf, and Craig 2011a; Samuel 2006a). In this book I refer to epistemology within its broader meaning of how things are known, one way of which is through the empirical engage- ment of our senses.186 Adams, Schrempf, and Craig (2011b, 8) understand “sowa rigpa as an epistemology, [that] bears resemblance to Max Weber’s portrayal of modern science as ‘a vocation’.” In their view, rigpa (rig pa, the Tibetan term for ‘science’) “implies a different kind of engagement with knowledge than is typical for biomedical or Western forms of sci- ence precisely because it simultaneously suggests an experiential notion 186 Here, I follow other scholars who have worked on Sowa Rigpa. -
Understanding Tibetan Religions Through Artistic Conventions
[TYPE THE COMPANY NAME] Field of Accumulation: A Trove of Questions Understanding Tibetan Religions Through Artistic Conventions Elizabeth Harris 3/22/2017 “I know all the details of karma, but I do not really believe in it. I have heard a lot of Dharma, but have never put it into practice. Bless me and evil-doers like me That our minds may mingle with the Dharma.” -Words of My Perfect Teacher Introduction The Tibetan plateau is home to a unique blended culture of the religions, Buddhism and Bön. Bön, otherwise known as The Nameless Religion, was the reigning religious practice of this area until the introduction of Buddhism in the seventh century A.D., which came to eventually dominate the entire plateau. The Buddhist take-over was not immediate by any means, and was further complicated by the acceptance of Bön beliefs and traditions into Buddhism. To this day there is still debate between whether or not Bön is still its own religion, or just a ‘newer’ sect of Tibetan Buddhism. “The Nyingma Lineage Refuge Field” dated 1800-1899, is a Buddhist scroll painting (thangka) depicting the distinct composition of a Field of Accumulation, also known as a Refuge Field. (Figure 1) This work represents the teachings of the Nyingma sect of Tibetan Buddhism and the lineage of the Heart-essence of the Vast Expanse; as described in the written guide by Patrul Rinpoche, Words of My Perfect Teacher. “Shenlha Odkar Tsog Shing” is a Bön scroll painting with a similar Refuge Field composition and is dated 1900- 1959. (Figure 2) The teachings represented here are described in a book by Shardza Tashi Gyaltsen’s Heart Drops of Dharmakaya; a guide to the Dzogchen practice of the Bön. -
The Dzogchen Path ~
~ The Dzogchen Path ~ Mingyur Rinpoche Dzogchen is called "Ati yoga" in Sanskrit and the “Great Perfection" in English. The Nine yanas encompass the complete practices of all of Buddhism. Including the Dzogchen tradition, practices are categorized into nine yanas that give a complete picture of the entire buddhadharma. Within the nine yanas, the highest one is Ati. The way that Ati yoga is structured, most of the teachings are categorized as the ground, path, and fruition. These are the three categories. The ground means the “principle” because the main focus of Dzogchen is the view. The view is the perspective or the principle, which is very important in Dzogchen. Before meditation, we have what we call "the ground." “The ground” means “who we are, who you are, who I am.” The fundamental nature of all of us is explained in the ground. I will teach you about the ground aspect of Dzogchen later. Now, I would like to focus on the Dzogchen path. In Dzogchen, normally there is not too much shamatha meditation. In Mahamudra, we have this step-by-step shamatha meditation practice. First, we look at how our minds relate to meditation and how we can free our minds. Next, experience comes, and then the next level of meditation. That is the Mahamudra style. In Dzogchen, there is not so much of this step-by-step shamatha practice. The main teaching of Dzogchen is what we call "trekchö," meaning "cutting through." In the teachings of trekchö, the first important thing is pointing out the nature of mind. Of course, we need to have a foundational practice before that. -
Vernacular Buddhism: Neglected Sources in the Study of Sri Lankan Theravada1)
69 ■Research Note■ Vernacular Buddhism: Neglected Sources in the Study of Sri Lankan Theravada1) ● Mahinda Deegalle "We are concerned not with solving problems , but with clarifying feelings." Clifford Geertz (1973: 81) Concentrating on the Pali canon and Sri Lankan Pali chronicles-the Dipavamsa and the Mahlivanisa-scholars have overlooked and completely ignored Sinhala medieval literary mate- rials.2) Existing academic literature demonstrates that many have depended heavily on the Pali canon and its commentaries as the sole authentic documents portraying Theravada Buddhism and Buddhist life in Sri Lanka. Almost all publications published in the last several decades3) have ignored Sinhala literary materials and their role in shaping Sri Lankan Buddhist life. In this paper, my purpose is to examine the way scholars have utilized or ignored medieval Sinhala literature in the portrayal of Sri Lankan Mahinda Deegalle, Research Collaborator, Faculty of Letters, Kyoto University Main Articles: "The Moral Significance of Buddhist Nirvana: The Early Buddhist Model of Perfec - tion." In Hoffman, F. J. and D. Mahinda (eds.), Pali Buddhism. London: Curzon Press, 1996, pp. 105-116. "Buddhist Preaching (Bana) in Sri Lanka: Sinhala Religious Rhetoric in the Popularization of Theravada," Sri Lanka Journal of Buddhist Studies, 5 (1996): 30-41. 70 Journal of the Japanese Association for South Asian Studies, 9, 1997 Theravada. I see two related problems: on the one hand, while highlighting the importance of Pali literature, scholars have ig- nored the value of studying medieval Sinhala texts; on the other hand, they have underestimated the social role of Sinhala texts in shaping Buddhist life. In order to discuss these two related prob- lems, I will use Dharmasena Thera's Jewels of the Doctrine: Stories of the Saddharma Ratneivaliya (1991) as an example of a medieval Sinhala text which has had enormous influence on Sinhala Bud- dhist practice and the conduct of daily life. -
MARY FINNIGAN's PRESENTATION for the INFORM SEMINAR, JULY 2020 I'd LIKE to Thank Michelle for Speaking Direct, Stark Reality
MARY FINNIGAN’S PRESENTATION FOR THE INFORM SEMINAR, JULY 2020 I’D LIKE to thank Michelle for speaking direct, stark reality truth and for being one of the eight people whose open letter in July 2017 brought about Sogyal’s fall from grace. I first met Sogyal in the spring of 1973. Along with other people who shared my interest in meditation, I found him a place to teach – a house in Kilburn, London, which we squatted in the name of the Nyingma tradition of Tibetan Buddhism. I do not refer to Sogyal as Rinpoche. It is a title accorded to lamas in recognition of their contemplative realisation and scholarship. Sogyal was a charlatan who was never trained as a lama. But we did not know this in the 1970s. We were naïve, ill-informed, and enthusiastic. We felt lucky to be involved with a charismatic Tibetan guru, pictured left with The Dalai Lama on His Holiness’s first visit to London in 1973. It soon became obvious that our new-found teacher had an insatiable sexual appetite. He hit on virtually every pretty woman he encountered. It did not occur to us then that this behaviour was not compatible with the power imbalance inherent in his role as a lama. The late John Driver first sounded an alarm about Sogyal. John was a respected Tibetan Buddhist scholar-practitioner. I am a journalist, so after John’s alert, I applied my professional skills to finding out more about Sogyal’s background. His ascent into guru superstardom occurred after the publication of The Tibetan Book of Living and Dying, and his role in the movie Little Buddha.