Sacred Art of the Himalayan Region

Total Page:16

File Type:pdf, Size:1020Kb

Sacred Art of the Himalayan Region Sacred Art of the Himalayan Region Art is absolutely central to Himalayan spirituality. Sculptures and paintings of sacred figures serve as models for the most important Kunzang Galwa Dupa is a Padmasambhava is the UshnishavijayaU h i h ij personifies ifi Tibetan meditative practice, deity of the Bon tradition, legendary Indian adept the stupa, a dome-like The Buddhist deity which involves visualization. an indigenous religion long who brought Buddhism to Buddhist shrine. She helps Simhavaktra is a dakini Because they are understood as present in western Tibet. Tibet in the eight century. foster long life in Mongolia. containers of the body, speech, or “sky-walker.” She was probably made in China and mind of enlightened beings, during the Qianlong era. properly created artworks can preserve and transmit sacred Taklamakan Gobi presences across time. Indeed, Desert Altai Desert Tibetan sacred art is sometimes Mountains attributed with the power to “liberate on sight,” because even a visual encounter with its Tibetan symbolism can raise awareness Plateau Yellow River beyond ordinary thought, Indus CHINA feeling, and perception. River Himalayan Mountains Lhasa Yangtze River Kathhmaandu Ganges River The Svayambhu monument INDIA in Kathmandu, Nepal, is one of Buddhism’s The Potala Palace built by the most recognizable stupas Great Fifth Dalai Lama in 1642 still stands today. Although damaged PLEASE DO NOT and the symbolic Bay of Bengal center of the cosmos. during China’s Cultural Revolution, REMOVE FROM its three component buildings still THE GALLERY tower over the city of Lhasa. Ritual Implements of Bone One element in the development of Tibetan Buddhism was the spiritual discipline of ascetics, who wandered the funeral grounds of ancient India practicing meditation. To this day, Bone apron (sanmudras) Ewer made from human skulls Ritual dagger Pair of thighbone trumpets ritual implements made from 1700–1800 Approx. 1800–1911 Approx. 1500–1600 (kang-ling) human bone are a distinctive Tibet China; Dolonnor, Inner Mongolia Tibet Approx. 1800–1911 feature of Tibetan Buddhism. Human bone Qing dynasty (1644–1911) Bronze and iron China; Dolonnor, Inner Mongolia The Avery Brundage Collection, Human bone and copper repoussé Acquisition made possible by Donald Qing dynasty (1644–1911) To Buddhists, human bone is a B60M101 The Avery Brundage Collection, Buhman, 2003.13 Human bone and brass reminder that life is brief and B60M454 The Avery Brundage Collection, death inevitable. Bones have This kind of Tibetan ritual instrument B60B218 and B60B219 other symbolic dimensions as for subjugating demons is known as a phurba. Padmasambhava was credited These trumpets act as a reminder to the well. Tibetans see the skull as a with its introduction when he brought player and to the listeners of their own natural container. Unshaped by Buddhism to Tibet in the eighth century. impermanence and death. human hands, it represents the This powerful instrument is unusual in fundamental goodness that is having a combination of two metals: the natural condition of the mind. a bronze handle and a triangular iron Bone trumpets call fearsome blade. The three heads at the top of supernatural entities. Aprons of the dagger differ slightly from each bone beads are counted among other, but each has a third eye, frowning eyebrows, and fangs to accentuate the the funerary “dancing clothes” god’s wrathful appearance. A hole is that signify a yogin’s heroic pierced on top so that a tassel or scarf victory over life and death. Sorcerer’s horn The Buddhist deity Chitipati can be attached to it. 1800–1900 Approx. 1800 Bone implements are also Tibet Tibet The handle is formed by a knob with portrayed in painting and Goat horn and copper alloy Bronze with gilding lotus petals situated between two knots, sculpture. In this gallery the Gift of M. R. N. MacPherson, 1992.226 The Avery Brundage Collection, below which is a ritual crocodile called a B62B170 goddess Palden Lhamo holds a makara, from whose jaws issue the iron This horn terminates in the head of a blade and two serpents. The triple blade skull bowl, and Chakrasamvara mythical crocodile (makara) and is Chitipati is the lord of funeral grounds symbolizes overcoming the three root and his consort as well as the carved with auspicious and protective and a god of knowledge. He is usually poisons of desire, ignorance, and hatred. adept Virupa wear bone aprons. designs such as buddhas, a stupa, a shown with a female consort. PLEASE DO NOT dragon, a scorpion, and a snake. During REMOVE FROM exorcisms, beans or mustard seeds, THE GALLERY kept inside the horn, are cast into the air. Tibetan Ritual Objects Tibetans created many objects to be used in religious rituals and ceremonies. Monks hold the thunderbolt and bell in their hands during prayers, and Conch shell Ritual bell and symbolic thunderbolt Skull bowl (kapala) Pair of butter lamps such implements are seen in 1700–1800 China 1700–1800 Approx. 1700–1800 the hands of Buddhist deities. Tibet Ming dynasty, reign of the Yongle Tibet Tibet Held in the right and left hand Conch shell mounted on gilded silver emperor (1403–1424) Silver with gilding Silver respectively, they represent with inlaid jewels Bronze with gilding The Avery Brundage Collection, B60M7 The Avery Brundage Collection, the wisdom and skillful means The Avery Brundage Collection, B60M3 Gift of Margaret Polak, B85B3.a and B62M75.a and B62M75.b B85B3.b without which one cannot be Tibetans bring butter to temples and enlightened. The soundings The bell and thunderbolt (dorje add it to the butter lamps burning there. of long horns and conch-shell and drilbu) are the foremost ritual This is done as a means of acquiring trumpets summon the monks implements of Tibetan Buddhism. merit in Buddhist practice. to prayers every morning, The bell symbolizes emptiness, the and together with the sounds ultimate reality of the cosmos, while the of cymbals and drums, they thunderbolt symbolizes the meditative, punctuate the prayer sessions. ritual, and philosophical methods used to attain it. Used together during Prayer wheels, which come in all prayers and rituals, they signify the sizes, express Tibetan Buddhists’ union of emptiness and the method of devotion to their religion. Stuffed its attainment, which together comprise with rolled-up prayers, prayer the enlightened state. These objects wheels are rotated clockwise, are of great historical significance: the and a rotating prayer wheel Yongle emperor of China had these ensures that, even when one implements cast as a gift for a high is having a conversation with lama of Tibet. friends, prayers are being said. Skull bowls, trumpets, and vessels made of human bones remind devotees that life is impermanent, and they have to work hard for their salvation. PLEASE DO NOT REMOVE FROM THE GALLERY Teapot Prayer wheel Libation jug Storage box Treasure chest 1700–1800 1700–1800 1800–1900 1600–1800 Approx. 1600–1700 Tibet Tibet Tibet Tibet Tibet Silver Silver Silver repoussé Wood, leather, metal, pigment, and wool Wood with painted and varnished cloth The Avery Brundage Collection, The Avery Brundage Collection, The Avery Brundage Collection, B60M1 Gift of Ruth Sutherlin Hayward and overlay, inlaid gold, inlaid silver, and B60M16+ B60B158 Robert W. Hayward in recognition of the iron fittings anonymous artist who created Tibetan Gift of the Connoisseurs’ Council. furniture, 2005.86 2001.3 The leather covering of this wooden Every monastery has a chest in which storage box is painted with an overall to lock its treasures, such as silver and design of birds amid flowering and gold butter lamps and rare thangkas. scrolling vines. The influence of As befitting a treasure chest, this imported textiles can be seen in example has elegant inlaid fittings and the rectangular border design of is elaborately painted, bearing the interlocking coins. The front panel image of a rare form of a wealth-deity; features a figure holding a tray of he has three heads and holds various jewels. Red and gold, the main colors, objects, including two mongooses from are shown against a black background. which spill jewels. Also depicted on The box is lined with a stenciled wool this chest are two Karmapa Lamas, the felt lining from Mongolia. It has metal highest incarnation of the Kagyu order, mounts, metal lugs on the sides, and a indicating that this piece of furniture latch that can be secured with a lock. came from a temple of that order. The design of the bottom part of this chest gives us the illusion that it is in two sections, but actually there is only one space inside. Such chests were made in pairs. The twin of this one is in the Virginia Museum of Fine Arts. PLEASE DO NOT REMOVE FROM THE GALLERY 1 worship of this form of Mahakala to person named Pan on the first day of the Shrine with fifteen gilded Manjushri, the bodhisattva of Mongolia in the 1500s. Mahakala steps ninth month, in the twentieth year of the wisdom, B60B1059 on two elephant-headed Ganeshas. His Daoguang emperor (1840). bronze images This bodhisattva carries the book of missing symbolic implements are the Approx. 1600–1800 Transcendent Wisdom and the sword flaming jewels, a skull bowl, and an 11 Central Tibet that cleaves the clouds of ignorance. elephant prod. The Buddhist guardian Dam Chen riding an elephant, B60B151 Wood with colors and gilding Gift of Donald Buhman and Louise Russell 2 7 The Dam Chen were five Mongol , 1995.72 Jina Padmajyotis, a buddha of The Buddhist deity Nritya, B60B144 brothers who swore to protect Buddhism. confession, B60B148 As the goddess of the dance, Nritya Dwarfish in appearance, they sit sideways This Tibetan shrine, with its fifteen carved niches, is for the display One of the thirty-five buddhas of holds aloft two thunderbolts.
Recommended publications
  • 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).
    [Show full text]
  • The Dakini Project
    UNLV Theses, Dissertations, Professional Papers, and Capstones 5-1-2014 The Dakini Project Kimberley Harris Idol University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/thesesdissertations Part of the American Literature Commons, and the Comparative Literature Commons Repository Citation Idol, Kimberley Harris, "The Dakini Project" (2014). UNLV Theses, Dissertations, Professional Papers, and Capstones. 2094. http://dx.doi.org/10.34917/5836113 This Dissertation is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Dissertation in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. This Dissertation has been accepted for inclusion in UNLV Theses, Dissertations, Professional Papers, and Capstones by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. THE DAKINI PROJECT: TRACKING THE “BUTTERFLY EFFECT” IN DETECTIVE FICTION By Kimberley Harris Idol Bachelor of Arts in Literature Mount Saint Mary’s College 1989 Master of Science in Education Mount Saint Mary’s College 1994 Master of Arts in Literature California State University, Northridge 2005 Master of Fine Arts University
    [Show full text]
  • Big Love: Mandala Magazine Article
    LAMA YESHE, PASHUPATINATH TEMPLE, NEPAL, 1980. PHOTO BY TOM CASTLES, COURTESY OF LAMA YESHE WISDOM ARCHIVE. 26 MANDALA | July - December 2019 A MONUMENTAL ACCOMPLISHMENT: THE MAKING OF Big Love BY LAURA MILLER The creation of FPMT founder Lama Yeshe’s official biography has been a monumental task. Work on the forthcoming book, Big Love: The Life and Teachings of Lama Yeshe, has spanned three decades. To understand the significance of this project as it draws to a close, Mandala talked to three key people, all early students of Lama Yeshe, about the production of the book: Adele Hulse, Big Love’s author; Peter Kedge, who initiated and helped fund the project; and Nicholas Ribush, who is overseeing the book’s publication at the Lama Yeshe Wisdom Archive. Big Love: The Life and Teachings of Lama Yeshe begins with a refugee Tibetan monks. Together, the two lamas encountered their simple dedication: “This book is dedicated to you, the reader. first Western student, Zina Rachevsky, in 1967 in Darjeeling. The If you met Lama during your life, may you feel his presence here. following year, they went to Nepal, where they soon established If you never met Lama, then come with us—walk up the hill to Kopan Monastery on the outskirts of Kathmandu and later Kopan and meet Lama Yeshe, as thousands did, without knowing founded the international FPMT organization. anything of Buddhism or Tibet. That came later.” “Since then, His Holiness the Dalai Lama has been to many Within the biography’s nearly 1,400 pages, Lama Yeshe comes countries and now has a great reputation and has received many to life.
    [Show full text]
  • 5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1
    5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1 Fall/Winter 2006 5 Pema Mandala Fall 06 11/21/06 12:03 PM Page 2 Volume 5, Fall/Winter 2006 features A Publication of 3 Letter from the Venerable Khenpos Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 4 New Home for Ancient Treasures A long-awaited reliquary stupa is now at home at Founding Directors Ven. Khenchen Palden Sherab Rinpoche Padma Samye Ling, with precious relics inside. Ven. Khenpo Tsewang Dongyal Rinpoche 8 Starting to Practice Dream Yoga Rita Frizzell, Editor/Art Director Ani Lorraine, Contributing Editor More than merely resting, we can use the time we Beth Gongde, Copy Editor spend sleeping to truly benefit ourselves and others. Ann Helm, Teachings Editor Michael Nott, Advertising Director 13 Found in Translation Debra Jean Lambert, Administrative Assistant A student relates how she first met the Khenpos and Pema Mandala Office her experience translating Khenchen’s teachings on For subscriptions, change of address or Mipham Rinpoche. editorial submissions, please contact: Pema Mandala Magazine 1716A Linden Avenue 15 Ten Aspirations of a Bodhisattva Nashville, TN 37212 Translated for the 2006 Dzogchen Intensive. (615) 463-2374 • [email protected] 16 PBC Schedule for Fall 2006 / Winter 2007 Pema Mandala welcomes all contributions submitted for consideration. All accepted submissions will be edited appropriately 18 Namo Buddhaya, Namo Dharmaya, for publication in a magazine represent- Nama Sanghaya ing the Padmasambhava Buddhist Center. Please send submissions to the above A student reflects on a photograph and finds that it address. The deadline for the next issue is evokes more symbols than meet the eye.
    [Show full text]
  • Opening Speech Liao Yiwu
    About the 17th Karmapa Liao Yiwu On the morning of 4 June, 1989, a contingent of over two hundred thousand soldiers surrounded the Chinese capital of Beijing, where they opened fire on unarmed protesters in a massacre at Tiananmen Square that shook the entire world. On 5 March of that same year, there had been another large massacre in the Tibetan capital of Lhasa, news of this earlier event had been effectively suppressed. Because of the absence of the Western news media, the PLA’s cold- blooded killing of Tibetan protesters was never recorded on camera. The holy city of Lhasa was about ten times smaller than Beijing at that time, and Bajiao Square where the massacre took place was about ten times smaller than Tiananmen Square, and yet over ten thousand peaceful protesters assembled in that narrow square, where they clashed with some fifteen thousand heavily-armed soldiers. As a result of this encounter, more than three hundred civilians lost their lives, another three thousand were imprisoned, and the “worst offenders” were subsequently sentenced to death. The Jokhang Temple located next to the Potala Palace was attacked and occupied by army troops because it was flying the Snow Lion Flag of Tibetan independence, and it was burned to the ground along with its precious copy of the Pagoda Scriptures, a text which symbolizes the dignity of Tibetan Esoteric Buddhism. Tens of thousands of Tibetan Buddhists stood in the street bewailing the loss of their sacred text, and the lamas continually tried to rush into the burning temple to rescue the scriptures, but were shot down amidst the flames.
    [Show full text]
  • Red Lion-Face Dakini Feast Gathering on the 25Th Day of Each Lunar Month
    NYINGMA KATHOK BUDDHIST CENTRE PRAYER TEXT RED LION-FACE DAKINI FEAST GATHERING ON THE 25TH DAY OF EACH LUNAR MONTH PAGE 1 VERSES OF SUPPLICATION TO THE EIGHT AUSPICIOUS ARYAS When commencing any activity, by reciting these verses of auspiciousness once at the start, the activity will be accomplished smoothly and in accordance with one’s wishes. Therefore these verses should be given attention to. OM NANG SID NAM DAG RANG ZHIN LHUN DRUB PI TA SHI CHHOG CHUI ZHING NA ZHUG PA YI SANG GYE CHHO TANG GEN DUN PHAG PI TSHOG KUN LA CHHAN TSHAL DAG CHAG TA SHI SHOG Om, To the Buddhas, the Dharmas and Sanghas, The aryan assembly dwelling in the auspicious realms in the ten directions Where apparent existences are pure and spontaneously existent, I prostrate to them all and thus may there be auspiciousness for us all. DRON MI GYAL PO TSAL TEN THON DRUB GONG JAM PI GYEN PAL GE THRAG PAL DAM PA KUN LA GONG PA GYA CHHER THRAG PA CHEN King Of The Lamp, Enlightened Mind Of Stable Power Accomplishing Aims, Glorious Adornment Of Love, Glorious Sacred One Whose Virtues Are Renowned, Vastly Renowned In Giving Attention To All, PAGE 2 LHUN PO TAR PHAG TSAL THRAG PAL TANG NI SEM CHEN THAM CHE LA GONG THRAG PI PAL YID TSHIM DZED PA TSAL RAB THRAG PAL TE TSHEN TSAM THO PE TA SHI PAL PHEL WA DE WAR SHEG PA GYED LA CHHAN TSHAL LO Glorious One Renowned As Strong And Exalted Like Sumeru, Glorious One Renowned In Giving Attention To All Sentient Beings, Glorious One Renowned As Strong And Exalted Who Satisfies Beings' Minds, Merely hearing your names increases auspiciousness and success, Homage to the eight Sugatas.
    [Show full text]
  • 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.
    [Show full text]
  • The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen
    HEALING WITH FORM, ENERGY AND LIGHT front.p65 1 3/6/2002, 11:21 AM Page ii blank front.p65 2 3/6/2002, 11:21 AM HEALING WITH FORM, ENERGY AND LIGHT The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen by Tenzin Wangyal Rinpoche Edited by Mark Dahlby Snow Lion Publications Ithaca, NY / Boulder, CO front.p65 3 3/6/2002, 11:21 AM Snow Lion Publications 605 West State Street P.O. Box 6483 Ithaca, NY 14851 607-273-8519 www.snowlionpub.com Copyright © 2002 by Tenzin Wangyal All right reserved. No portion of this book may be reproduced by any means without prior written permission from the publisher. ISBN 1-55939-176-6 Printed in Canada on acid-free recycled paper. Library of Congress Cataloging-in-Publication Data Wangyal, Tenzin. Healing with form, energy and light : the five elements in Tibetan Shamanism, Tantra, and Dzogchen / Tenzin Wangyal Rinpoche. p. cm. Includes bibliographical references. ISBN 1-55939-176-6 1. Rdzogs-chen (Bonpo). 2. Spiritual life—Bonpo (Sect) 3. Spiritual life—Tantric Buddhism 4. Bonpo (Sect)—Doctrines. I. Title. BQ7982.3. .W345 2002 299’.54—dc21 2002000288 front.p65 4 3/6/2002, 11:21 AM CONTENTS Preface x The Prayer of the Intermediate State xiii Introduction xvii The Bön Religion xix ONE: The Elements 1 Three Levels of Spiritual Practice 3 External 3 Internal 3 Secret 4 Relating to the Sacred 5 The Five Pure Lights 8 The Dissolution of the Elements 11 Understanding Through the Elements 11 Relating Oneself to the Elements 12 Earth 13 Water 15 Fire 16 Air 17 Space 19 The Elements and Our Well-Being 21 How
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • A Sorrowful Song to Palden Lhamo Kün-Kyab Tro
    A SORROWFUL SONG TO PALDEN LHAMO KÜN-KYAB TRO- DREL A PRAISE BY HIS HOLINESS THE DALAI LAMA Expanse of great bliss, all-pervading, free from elaborations, with either angry or desirous forms related to those to be subdued. You overpower the whole apparent world, samsara and nirvana. Sole mother, lady victorious over the three worlds, please pay attention here and now! During numberless eons, By relying upon and accustoming yourself to the extensive conduct of the bodhisattvas, which others find difficult to follow, you obtained the power of the sublime vajra enlightenment; loving mother, you watch and don’t miss the [right] time. The winds of conceptuality dissolve into space. Vajra-dance of the mind that produces all the animate and inanimate world, as the sole friend yielding the pleasures of existence and peace, having conquered them all, you are well praised as the triumphant mother. By heroically guarding the Dharma and dharma- holders, with the four types of actions, flashing like lightning, You soar up openly, like the full moon in the midst of a garland of powerful Dharma protectors. When from the troublesome nature of this most degenerated time The hosts of evil omens — desire, anger, ignorance — increasingly rise, even then your power is unimpeded, sharp, swift and limitless. How wonderful! Longingly remembering you, O Goddess, from my heart, I confess my broken vows and satisfy all your pleasures. Having enthroned you as the supreme protector, greatest among the great, accomplish your appointed tasks with unflinching energy! Fierce protecting deities and your retinues who, in accordance with the instructions of the supreme siddha, the lotus-born vajra, and by the power of karma and prayers, have a close connection as guardians of Tibet, heighten your majesty and increase your powers! All beings in the country of Tibet, although destroyed by the enemy and tormented by unbearable suffering, abide in the constant hope of glorious freedom.
    [Show full text]