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If we are to believe later traditions, and there is in my opinion no reason not to do so, the first Tibetan historiographic writings date from Tibet's imperial period (seventh-ninth centuries), which coincided with her relations with the Nepalese, Indians, Arabs, Turks, Uighurs, 'A zha and, above all, Tang China. Only a fragment of this literary corpus, falling into two broad classes, has survived.
The Popol Vuh is a Colonial period K'iche' Mayan text that is considered to be the bible of Mayan civilization. It was transscribed by the Dominican priest Francisco Ximénez in or near 1701. It chronicles the creation of humankind, the actions of the gods, the origin and history of the K’iche’ people, and the chronology of their kings to 1550. Although written during the period of Chistianization, it is considered by scholars to be an invaluable source of knowledge about Preclassic and Classic period Mayan mythology and culture. The text itself appears to be based on an earlier but now lost version, written in K’iche’ by a Mayan author (or authors) sometime between 1554 and 1558....
In the following essays, Dreyfus provides us with a wonderful introduction to the Tibetan monastic educational system, discussing such topics as memorization, commentary, the educational curriculum, the theory and practice of debate, the schedule of monastic educational institutions, and finally the different geshé degrees awarded.1 Dreyfus’s years of experience as a scholastic monk in the Geluk tradition make his account detailed and accurate. At the same time, his first-hand familiarity with the tradition shines through in every section. His work is especially valuable in dispelling many of the myths surrounding life in Tibet’s great monastic academies.
SHANTI Texts is a published repository of texts that can be used for a variety of content types, from remediated primary sources to long-form scholarly blog posts to be shared via social media. It is designed to allow you create content on-site or to upload long texts.
Translation of the Tibetan version of the classic Mahāyāna sūtra on non-conceptuality, known in Sanskrit as the Ārya avikalpapraveśa nāma dhāraṇī, and in Tibetan as ’phags pa rnam par mi rtog par ’jug pa zhes bya ba’i gzungs. The ideas expressed in this sūtra played a prominent role in the debate between the proponents of gradual and "sudden" paths that was prominent in Tibetan and Central Asian in the 8th and 9th centuries. It was commented on by Kamalaśīla and there are several translations of it into Tibetan and Chinese found at Dunhuang.
An elucidation of the roles of the gathpo (alt. gadpo) in festivals of central Bhutan.
In general, Buddhism rejects the idea that someone else can save you. One is one’s own saviour and even the Buddhas are only teachers. The Buddha said: “I show you the path to liberation but liberation depends upon you.”
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
Taken from url: http://places.kmaps.virginia.edu/descriptions/1305.xml
A brief summary of the eight main manifestations of Guru Rinpoche according to the Bhutanese perspective.
An explanation of the history and significance of Bhutan's national day, celebrated annually on December 17th.
Gyatongpa, literally ‘one with eight thousand’ is one of the most common books found in traditional Bhutan. It is the Perfection of Wisdom Sutra in Eight Thousand Verses also called Aśṭasāhasrikāprajñāpāramitāsūtrain Sanskrit.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
Students come to hands and knees position with hands shoulder-width apart and knees hip-width apart.
Lying on their backs, students bring their knees toward their chests; grasp their feet, ankles, or shins; and draw their knees wide.