Nuns of the Unique Joyul(gcod-yul)Sect of Tibetan Buddhism

The Joyul tradition,which was founded in the 11thcentury,was one of the most important sects of Ti-betan Buddhism.This tradition may trace its originsback to Pha Dampa Sangye,a well-known monk whowas a native of South India,and was founded by MacikLabdron(ma-cig lab-sgron),a famous Tibetan Yogini(a female practitioner of the Yogachara school).It wasthe only sect founded by a female in the history of Ti-betan Buddhism,and this is also rarely seen in the worldhistory of world religions.The sect had a unique doc-trine and methods of intensive meditative practice.Therefore,it was a distinctive sect in the TibetanBuddhism.It not only had deep impact on other sectsof Tibetan Buddhism,but also had great influence on     

Why I Organized the “Mutual Aid Team” amongst Our Poor People？

Tsering Lhamo,a Tibetan woman,was born in Luntse County of the Tibet Autonomous Region（TAR）.She joined the Communist Party of China in 1960,and was the on-going party secretary of a town in Nedong County.She led eleven households of Nangsan（serfs） in 1961 to form a mutual support team for agricultural production and achieved a rise in local production.Later,the labour committee of the Tibetan branch of the Communist Party cited her as the＂model for thousands of liberated serfs＂.In 1977,under her leadership and with the efforts exerted by local members of the commune,     

THE STORY OF KONGSA YEDOG

Kongsa Yedog, originally named Yexei Dorje, was born into a common farming family in Gyangze County of the Xigaze area in 1916. In his teens, he was taken into the Tashilhungpo Monastery by his monk uncle to study Tibetan language and sutras, studying together with several older male apprentices under an old lama. One year later, Yexei Dorje passed the examinations to become a real Zhaba of the monastery. One morning, the atmosphere in Tashilhungpo Monastery was hushed, and the curious Y…     

边巴片多,从民歌手到氆氇大王

The first appointment I had with Penpa Pendok was at Jokhang Temple Square.Though we had never met,I could still tell that the lady dressed in brown Tibetan clothes and with a stylish handbag had to be my interviewee of the day.I gathered this by the way she walked,full of confidence and energy,just like her voice when we talked over the phone.     

SUNF LOWER,A DANCING FAIRY FROM TIBET

＂Sunflower＂ is a Tibetan woman （real name Rinehen Drolma） who is a famous dancer and a national-level choreographer. She is now a choreographer in the Music and Dance Troupe of TibetAutonomous Region （TAR）. Since she engaged herself in the art of dance, Sunflower has won many first and second prizesin the dancing competitions of TAR. Her masterworks include Hormu Sisi, Tibetan Myth, Spring Maid, Spiritual Talk, Paean to the Holy Land, and Resama. She has given performances with her troupe in many countries and regions, including Austria, Germany, and Spain.     

Back to Gamdeling

The Township Village of Gamdeling is situated in District Naiqung, County of Doilungdeqen, Lhasa. It is the place where I began to establish a relationship with Tibet. Halfa Century＇s Concern and Remembrance In the early spring of 1963, as a junior student majoring in Tibetan at the Department of Minority Languages and Literature in the Central College for Nationalities, I set foot in Tibet for the first time. The first place I saw was the Township Village of Gamdeling, where I went to work with the liberated serfs who were undergoing a democratic reform. I helped set up grass roots political power. Being together day and night, I studied Tibetan with them and taught singing to children in the primary school. There, I learned to recite Tsangyang Gyatso＇s poem, On the Peak of the Eastern Mountain, from which the well- known name ＂Makye-ame＂ comes. Since July 20, 1963, the day on which I departed, I have had no opportunity to return to Gamdeling. These years, by radio, newspaper and internet, I got to know that a famous vegetable and flower producers＇ cooperative was built in Gamdeling. I can collect hundreds of reports about Gamdeling on line. The news makes me excited, because I know Gamdeling is going forward with Tibet. How about my old Tibetan friends？ How about their life now？ Who are even still alive？ On August 30, 2011, on the occasion of a short business trip to Lhasa while accompanied by a friend, I stepped on the land again. Tenzin Wodrup＇s Vegetable Greenhouse Across the bridge over Tohlung Chu of the Lhasa River, we entered the area of Gamdeling. For me, everything was so familiar but yet strange! We stopped our car in front of a building with the sign of ＂Vegetable and Flower Exhibition and Trade Center of the Gamdeling Farmers＇ Vegetable Cultivation Cooperative, the County of Doilungdeqen＂. By the gate there was a stall selling local watermelons. Having taken some pictures, we drove northwards into the district of the vegetable greenhouses, intending to find a local and ask the way. It took five or six minutes for our ear to circle around the area, from which, we can see how big the district was. In time, I saw a middle-aged farmer with a bright T-shirt standing on the road. I got out and asked him about Tsering Dondrup. To my surprise, he was from Gamdeling and lived in the same Village of Chabka as Tsering Dondrup, and they were relatives The man＇s name was Tenzin Wodrup. He promised to take us to call on Tsering Dondrup＇s. On both sides of the road that was straight, clean and paved with cement, there stood dozens of vegetable greenhouses in rows.     

THE ART OF STONE CARVINGS AT DOLHA RI KHROD IN MARKHAM COUNTY

Dolha in Tibetan refers to stone carvings,and Ri Khord is"the meditation place at the mountainside".In accordance with an introduction by staff from the Bureau of Ethnic Groups and Religious Affairs in Markham County,we know that Dolha Ri Khrod was built in 1566 and is currently a nunnery of the Nyima Sect of Tibetan Buddhism.     

THE ART OF STONE CARVINGS AT DOLHA RI KHROD IN MARKHAM COUNTY

Dolha in Tibetan refers to stone carvings,and Ri Khord is“the meditation place at the mountainside“.In accordance with an introduction by staff from the Bureau of Ethnic Groups and Religious Affairs in Markham County,we know that Dolha Ri Khrod was built in 1566 and is currently a nunnery of the Nyima Sect of Tibetan Buddhism.     

略论《菩提道距论》涉及的相关问题及其对西藏佛教的影响(英文)

Bodbipatbapradipa (Lamp for the Path of Enlighten- ment)was written by Atisha,an eminent Indian monk who spread Buddhism in Tibet in the 11th century.The Bodbipatbapradipa had deep and far-reaching influence on Tibetan Buddhism.Buddhist masters accepted Atisha's view on the stages of self-cultivation as ex- pounded in the book in the second period of propaga- tion of Tibetan Buddhism.Particularly,Tsongkhapa     

I CAN PLANT WHATEVER VEGETABLES TIBET CAN GROW

Chongdro is a farmer in Kangsa Village of Norgyan Town of Panam County of TAR. She is a typical Tibetan woman living in a rural area and that is apparent not only from her face and general appearance,but also from her modest behavior and hospitality.Her house is still very much the traditional home of a rural Tibetan family living with their animals i.e.the first floor is for the animals and the second floor for the humans.The surrounding wall of the courtyard is plastered and almost covered with cattle ...     

THE THREE MASTERS OF JO OLDRUM

The ＂three masters of Jo Oldrum＂ refers to Guru Jo Olgyal Palden Atisha and his two disciples： Drumdompa Gyaiwarongne and O1 Lepal Sherab who lived in the 10th Century. In Thangka and frescos, Guru Atisha sits in the middle, and his two disciples on either side. Such works are commonly found in the shrines of Tibetan monasteries. All three were initiated into the Sect of Kadam in Tibetan Buddhism during the 10th Century.     

FIVE MONKS ARE CONFERRED WITH GESHI LHARAMBA DEGREES IN LHASA

The annual examination for the Geshi Lharamba Degree in Tibetan Buddhism was held on the 17th of March in 2007 at the Jokhang Monastery in Lhasa.Following the degrees granted in 2005 and 2006,another five monk scholars have passed the examination of sutra debating and are finally conferred with the degree of Geshi Lharamba.     

Lhundrup Tsomo Loves Those Birds Flying All over Her Village

During the 1970s, just at the period of ＂learning from Dazai＂, the government of the TAR built a water reservoir at the bottom of the mountain shaped like the head of a tiger. Accordingly, people refer to this to as the ＂tiger-headed＂ water reservoir. Since water was avaiJable, various flocks of birds come to stay, including many bJack-necked cranes that have Jevel one national protection. This is what Lhundrup Tsomo and her fellow villagers refer to as ＂Kyung Kyung Dkar Nag＂ （Tibetan,refers to black-necked cranes） in Tibetan.     

Body Rainbow

Chapter Four The next morning, Phubu was awoken up by a group of monkeys fighting over peas and barley in the field. It was broad daylight. The long calls of the so-called ＂slow birds＂ came from afar. Phubu looked over to the bed to check on Phnmo and saw her sitting cross-legged and chanting sutras. Phumo saw him get up, so she got off the bed, took out a handful of dried apricots, opened the door, and threw them to the monkeys who, instead of running away when they saw her, came up to her chattering. Fearing that they would climb up and steal things, Phubu drew them away. The morning sun rose from the mountains by the Nujiang River in the east. After a good night＇s sleep, Phumo felt much better and had a nice breakfast. After the sun had reached the whole valley, they set out. Phubu carefully dowsed the fire in the stove and cleaned the Tsampa crumbs off the stove. He made sure everything was in order before leaving after fastening the door to prevent those cunning monkeys from entering and making a mess there. Having finished this, Phubu then put the ladder away in the barn on the ground floor to shield it from sun and rain, put the bags on his back and ran after Phumo. Other than a short fur jacket, Phubu was dressed in modern Chinese-style clothes that were more convenient for walking, but Phumo did not want to give up her a cumbersome long dress. Phubu was determined to make her put on the pants he prepared for her once they reach the paved road, otherwise when they start prostrating, she would most likely trip over her long dress, and bave a nasty fall. Phubu soon caught up with Phumo. She walked rather briskly through the forest with a stick picked up from by the road. They breathed in deeply the fresh air of the forest in the morning.., and gained strength from it. Phumo said, ＂Now I＇m feeling much better. I want to start prostrating.＂ Phubu objected, ＂Wait a minute. Haven＇t we already agreed on it？ We don＇t prostrate on Dosenla Mountain. The mountaintop is covered with snow now. It is hard to find a spot to spend the night up there. We＇d better get to the township today.＂ Phumo thought for a while, and agreed. They crossed the forest and climbed up to an alpine meadow. On a gentle slope facing the sun, lots of marmots were standing straight, basking in the sunshine. When the two of them got close, the marmots quickly jumped back into their burrows. Phumo and Phubu carefully avoided the holes on the snow-covered ground, and reached the mountaintop. Dosenla Mountain has a long ridge. The peak in the east is called Dosen and the one sitting five kilometres to the west is Doshong. Once they were on Dosen, a strong west wind blew straight at them. Phumo staggered, Phubu held her, and they rested in the sheltered side by the Mani stones on the peak. Phubu took out his thermos, a gift from a Chinese friend of his in Lhasa. He poured hot tea into the cap, and they enjoyed the heart-warming drink. Phumo took out the prayer banners from their luggage and was about to hang them with other prayer banners on the peak. Phubu stopped her, ＂We＇ll be passing by many mountains. If you start hanging them now, we won＇t have enough for later.＂ ＂I＇ll leave them at the right places. There＇s no such thing as ＇not enough＇.＂ Phumo replied. Phubu had no choice but to help Phumo hang the banners in the strong wind. ＂Let＇s not hang the wind-horse banners here, at least wait until we get to Doshong.＂Phubu said. ＂OK.＂Phumo strode forth. The small path from Dosen to Doshong winds along the high mountain ridge. If looked at from afar, Phumo and Phubu were like two moving exclamation marks. Then some ellipsis points appeared behind them. Those were the three sons of Gar Phuntsok of Sengo Village. They went up the mountain to collect logs, and were now coming back down. They were going to build new houses in the winter. ＂A hard trip, isn＇t it？＂ said Sonam, Gar Phuntsok＇s eldest son, when he caught up with them. Phubu didn＇t react, so Phumo answered in haste, ＂No problem＂ Not knowing what else to say, she asked, ＂Carrying logs＂ ＂Yep,＂ Sonam said, ＂Patri and his company have gone for over two months. What kept you so long＂ Sonam and his brothers had been working at their county seat; they did not know what was going on in the village. ＂We just finished the farm work at home.＂ Phumo replied. Sonata and his brothers were famous for their good looks in the village. They got that from their beautiful mother. Sonam used to be Phumo＇s childhood sweetheart, a fact the narrow-minded Phubu had never let go. The Sonam brothers were all married and had children now, but rumour had it that they were getting a divorce, because their wife was a tough woman who ran a tight ship     

We Want to Do the Same Thing

At first, Liu Yuan gave me the impression that she must be a ＂health nut＂ because at the dining table, she drank neither wine nor other beverages, just tea. She started her meal with vegetables and finished it with meat. I asked her what she had studied and, as expected, she answered ＇medicine＇. I continued by , asking her how to refuse a toast.., and she gave me the simple response： ＂insist＂. As we returned to Songpan from Hongyuan and Ruoergai, Lv Qiang, Director of the New Lotus Fritillariae Cirrhosae Bulbus Base, Liu Yuan and her two post-graduate students had been waiting for us in the Chuandrnp Monastery for some time. Soon, we were taken to the base. It should have been Lv Qiang that hosted the meeting but Liu Yuan interrupted now and then, trying to introduce their common ＂treasures＂ by herself： F.unibracteata Hsiao et K.C.Hsia, F.unibraeteata Hsiao et K. C. Hsiavar. wabuensis （S. Y. Tang et S. C.Yue）, Z. D. Liu, S. Wang et and S. C. Chen, Rheum offieinale, Notopterygiumincisium Ting, and so on. Her quiek temper, wit and speech led me to suppose that she must walk and work very fast. When we finally had an opportunity to sit down together and In 2002, Liu Yuan was awarded a PhD in Chinese Pharmacology by Chengdu University of Traditional Chinese Medicine. At that time, the Southwest University for Nationalities was trying a project to ＂recruit talent＂. Among the 238 people who were accepted that year, she was the only PhD candidate and received a ＂settling-in＂ allowance of 30 thousand Yuan as and a scientific research fund of another 30 thousand. While nursing her three month-old daughter, she took the position of adviser for two classes and studied in the meanwhile. That year, she published a dozen thesis, such as Thin.layer Chromatography of Three Ligusticum Species： Naixiong, Shah Chuanxiong and Chuan Xiong （L. Wallichii）. In 2003, in spite of a normal procedure, she was appointed Associate Professor by the university and initiated a precedent amongst the teachers that someone could be Associate Professor just one year later after graduation as a PhD. She was then aged 35. In the same year, Liu Yuan began to give lectures on Medicinal Plants and Traditional Chinese Medicine. ＂I prefer to be a teacher, because I like the feeling of standing before a class. I can give my students all that I know. Maybe sometimes they cannot understand a thing I say, but my enthusiasm and my love for what I teach will affect them, and lead them into study. For a teacher, it is the greatest satisfaction and achievement＂ Both her courses include content to identify primitive medicines so Liu Yuan was not satisfied to only teach in a classroom： she therefore decided to take her students out for a practice class.     

Tibetan Woodcarving

Keeping Abreast with Religious Advancement
The chapel in the Tashilhunpo Monastery for the stupa of the 10th Panchen Lama was built in 1993. I found the woodcarving art was my newly discovered complex art. When and where from does Tibetan woodcarving originates？ I have not yet to make any conclusions from all my research. Notwithstanding, academic circles generally conclude that the origin and advancement of Tibetan woodcarving art was keeping abreast with the dissemination and development of Buddhism in Tibet. That is to say woodcarving was included when Songtsen Gampo built the Tubo Kingdom in the 7^th Century.     

“Tribes” Known for Lhamo Performance

The Shoton （Sour Milk Drinking） Festival is one of the indispensable festivals for the Tibetans. When I reached Lhasa, however, it was already “something that had happened in the past.” My friends told me, the festival featured Tibetan opera performance in the Norbu Lingka, and monks and lay people were immersed in a world of art and happy celebrations. They also told me Tibetan opera was called Lhamo in Tibetan, meaning fairy maid.     

仁达瓦与觉囊派之间的关系（英文）

正Red mdav ba became a student of the Jo nang pa at the age of eighteen,and received the upa?saka and s?ra?manera vows in the presence of Ma ti Pan chen.Ma ti Pan chen was famous for giving monk’s vows at that time,and many Jo nang followers had been ordained in his presence.Besides ordaining monks,Ma ti Pan chen was     

SCENES IN NGARI

<正>My first pilgrimage to a holy mountain was paid in 2002 to Mt.Niuxin,known as Ami Dongsor meaning the God of All Mountains in the Tibetan language,located in the Mt.Qilian,Qinghai Province.At that moment,I was shocked by the stately holy mountain.A man who gets in close contact with a mountain shares a mutual silence in the end.This silence is for the sake of contemplation and meditation,rather than simple sightseeing.My