Relevant bibliographies by topics / Nyingma

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  1. Journal articles

Academic literature on the topic 'Nyingma'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 June 2025

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Journal articles on the topic "Nyingma"

1

Fuchs, Laurence. "Assimilation in the U.S." Tocqueville Review 9, no. 1 (1988): 181–99. http://dx.doi.org/10.3138/ttr.9.1.181.

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There is a large stretch of coastal land in Sonoma County, California, that belonged to the Kashaya Indians long before Russian traders came in the early nineteenth century to establish the settlement which is now called Fort Ross. Only about a dozen Kashaya families are left on a forty acre reservation approximately a half hour’s drive from the coast. On my way to it in April 1985, driving through magnificent hills in the thick, cool northern California fog along Tin Bard Road, I passed the enormous, resplendent temple of the Nyingma Buddhists, called Odiyan. The Nyingmas, under the leadership of a Tibetan monk, had obtained 650 acres on which to build their nearly completed temple of gold leaf, copper and beautiful California woods. Behind the high, locked fence which prevents visitors from entering without special permission, Odiyan would soon receive Buddhist disciplines from all over the world.
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2

Fuchs, Laurence. "Assimilation in the U.S." Tocqueville Review 9 (January 1988): 181–99. http://dx.doi.org/10.3138/ttr.9.181.

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Abstract:
There is a large stretch of coastal land in Sonoma County, California, that belonged to the Kashaya Indians long before Russian traders came in the early nineteenth century to establish the settlement which is now called Fort Ross. Only about a dozen Kashaya families are left on a forty acre reservation approximately a half hour’s drive from the coast. On my way to it in April 1985, driving through magnificent hills in the thick, cool northern California fog along Tin Bard Road, I passed the enormous, resplendent temple of the Nyingma Buddhists, called Odiyan. The Nyingmas, under the leadership of a Tibetan monk, had obtained 650 acres on which to build their nearly completed temple of gold leaf, copper and beautiful California woods. Behind the high, locked fence which prevents visitors from entering without special permission, Odiyan would soon receive Buddhist disciplines from all over the world.
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3

(Kabzung), Gaerrang. "Development as Entangled Knot: The Case of the Slaughter Renunciation Movement in Tibet, China." Journal of Asian Studies 74, no. 4 (2015): 927–51. http://dx.doi.org/10.1017/s0021911815001175.

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A common conceptualization of development as a binary relationship between trustees and target groups is inadequate. This article proposes the metaphor of development as an entangled cultural knot, constituted by multiple power relations. It uses this concept to analyze a recent slaughter renunciation movement, in which some leading Tibetan Nyingma masters from Larung Gar have suggested that Tibetan herders give up selling their livestock to the slaughter market for religious reasons. The movement reflects an alternative form of development articulated by several leading Tibetan Buddhist teachers, particularly Khenpo Tsultrim Lodroe, yet it goes against the state project of developing the yak meat industry. This movement has been criticized not only by state officials, but also by secular Tibetan intellectuals, as well as by herders. This article argues that the complex relationships among Tibetan Nyingma teachers, state officials, Tibetan secularists, and herders; their shared and competing interests; and the apparently contradictory positions they take on various issues require a much more sophisticated conceptual tool than the simple dichotomous conceptualization of development.
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4

Cantwell, Cathy. "Reflections on Rasāyana, Bcud Len and Related Practices in Nyingma (Rnying Ma) Tantric Ritual." History of Science in South Asia 5, no. 2 (2017): 181–203. http://dx.doi.org/10.18732/hssa.v5i2.17.

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The Tibetan term, bcud len, "imbibing the essence juice", is considered an equivalent for the Sanskrit term, rasāyana. But in Tibetan Buddhist ritual manuals, both terms occur, apparently with slightly different connotations. Practices classified as bcud len are frequently relatively short, and seem primarily designed for the use of individual yogis, usually as a subsidiary practice to complement their main tantric meditation. The production of bcud len pills which are said to sustain, rejuvenate and extend the life of the body, or even to bring immortality, is often an integral part of the practice. The term, rasāyana, is used in Tibetan transliteration (ra sā ya na), not as a title or classification for a specific ritual practice or recipe for pills, but rather to refer to the processes of alchemical transformation of substances within complex ritual "medicinal accomplishment" (sman sgrub) performances which are generally communal. In this case too, pills are produced, of the broader "sacred elixir dharma medicine" (dam rdzas bdud rtsi chos sman) type. This paper will consider a range of the practices, and of substances used in the sacred medicinal compounds.
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5

Burchardi, A. "Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. By Douglas S. Duckworth." Journal of the American Academy of Religion 77, no. 3 (2009): 734–36. http://dx.doi.org/10.1093/jaarel/lfp039.

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6

Aitken, Allison. "The Truth about Śrīgupta’s Two Truths: Longchen Rabjampa’s “Lower Svātantrikas” and the Making of a New Philosophical School." Journal of South Asian Intellectual History 3, no. 2 (2021): 185–225. http://dx.doi.org/10.1163/25425552-12340024.

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Abstract Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, which designates the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school according to which appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the impetus for Longchenpa’s doxographical innovation originates not in Buddhist India, but within his own Tibetan intellectual milieu, tracing back to his twelfth-century Sangpu Monastery predecessors, Gyamarwa and Chapa.
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7

Griffiths, Paul J. "The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Dudjom Rinpoche , Gyurme Dorje , Matthew Kapstein." History of Religions 34, no. 2 (1994): 192–94. http://dx.doi.org/10.1086/463389.

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8

Da Costa Machado Timmers, Juliano. "Povoando a transitoriedade: refletindo Geografias a partir de relatos sobre o budismo tibetano no Brasil." Revista Verde Grande: Geografia e Interdisciplinaridade 3, no. 01 (2021): 37–52. http://dx.doi.org/10.46551/rvg26752395202113752.

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O presente artigo tem por objetivo fornecer subsídios para o desenvolvimento de uma análise geográfica sobre a dispersão do budismo tibetano da tradição Nyingma que chega ao sul do Brasil nos anos 1990 na cidade gaúcha de Três Coroas (RS). Metologicamente, o texto considera estudos de Geografia das Religiões de Zeny Rosendahl (1995) e em algumas idéias de Gomes (2012) e Haesbaert (2007) relações com o território. Quanto ao budismo, encontramos fontes nos escritos de Chagdud Tulku Rinpoche (2015) e em uma entrevista com o artista Alan Capetilla que conviveu com o mestre no Templo. Redes de relação global pautadas pela cultura religiosa e aspectos intrínsecos ao ideário e a prática religiosa budista têm influência na geografia que se materializa no templo Khadro Ling da cidade de Três Coroas (RS).
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9

GEISSHUESLER, Flavio A. "From Grounded Identity to Receptive Creativity The Mythical-Historical Formation of the Nyingma School and the Potential of Collective Trauma." International Journal of Buddhist Thought and Culture 30, no. 1 (2020): 233–70. http://dx.doi.org/10.16893/ijbtc.2020.06.30.1.233.

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10

Deroche, Marc-Henri, and Michael R. Sheehy. "The Distinctive Mindfulness of Dzogchen: Jigme Lingpa’s Advice on Meta-Awareness and Nondual Meditation." Religions 13, no. 7 (2022): 573. http://dx.doi.org/10.3390/rel13070573.

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For Indian Buddhists and their Tibetan successors, the faculty of “mindfulness” (Skt. smṛti, Tib. dran pa) has been interpreted as the foundation of the threefold development of wisdom (study, reflection, cultivation). Such a model was, in Tibet, the hallmark of the gradual approach to awakening, whereas in the simultaneous approach, the state beyond ordinary mindfulness was emphasized. The complementarity of both approaches has been an essential issue, especially for the Nyingma tradition, which holds the direct teaching of Dzogchen to be the penultimate. To elucidate the operations of mindfulness in this context, this paper analyzes two guidance texts on mindfulness by Rigdzin Jigme Lingpa (1730–1798), Ocean of Qualities: Advice on Mindfulness and Cudgel to Discern the Real: Advice that Shines from Mindfulness and Meta-Awareness, the latter translated into English for the first time in this paper. As this study shows, Jigme Lingpa articulates a twofold typology of mindfulness, first a mindfulness that is effortful and conditioned, and secondarily the distinctive mindfulness of Dzogchen that is inseparable from pure awareness or rigpa (rig pa). Jigme Lingpa thus applies mindfulness to integrate Buddhist teachings and make sense of alternative modes of practice along the Dzogchen path.
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