Thursday, January 18, 2007
Female Teachers
For hundreds of years, higher education in Buddhist philosophy has been taught and received mostly by men. There have been a few female teachers, great meditators, such as Shugseb Jetsun, and incarnations of the Buddhas, such as Yeshe Tsogyal. No doubt there have been many great female meditators, who have quietly received the teachings, attained realization, perhaps instructed a few disciples, and then passed away. I should point out that the teachings on meditation, which bring us to enlightenment, have been available to women since the advent of Buddhism in Tibet. However, systematic training in Buddhist philosophy, has mainly been the domain of monks.
Only in the last twenty years or so, have there been shedra programs instituted for nuns. Shedra allows students to gain a correct understanding of the great texts of Buddhism authored by the Buddha and their commentatries by Indian and Tibetan masters. It is not necessary to study in shedra in order to meditate correctly. Merely by relying on the instuctions of one's guru, it is possible to attain enlightenment. However, studying the great texts before engaging in long term mediation is much like studying a map before embarking on a journey.
The meditator who has not studied extensively may have a perfect realization, but he or she may be unable to communicate it as well as a mediator who has studied.
In 1992, Penor Rinpoche opened a nunnery and later instituted a shedra program for nuns. In 2004, four nuns complete their ninth and final year of shedra and thus became ani lopons. The following year seven more nuns graduated, so now we have quite a few female teachers at our nunnery.
These ani lopons have been teachings both in the nuns' shedra (college) and in the lobtra (primary school). Previously, all the shedra courses were taught by monk lopons and khenpos from Namdroling, and the lobtra classes were mostly taught by senior students from the nuns' shedra.
I've received about half my courses in the past two years from these ani lopons. In their ability to explain the Dharma texts, I don't think they are any different than male teachers. Of course most teachers improve as they gain more experience, so there is definitely a difference between old and newer teachers. I've found that many new teachers have a difficult time assessing whether their students have correctly understood the teachings. Experienced teachers can pinpoint their students' level and teach accordingly.
A difference I have seen between the ani lopons and monk lopons is something which has to do with their students. To start with, nuns are extremely shy, especially in the presence of monk teachers. Some monks find ways to lighten the mood and these nuns slowly come out of their shells. Others fail to do this, and find that no one will ask or answer questions in class. When ani lopons are teaching, there is less shyness on the part of students. The students will more readily ask questions and participate in class discussion. Since question and answer sessions are crucial to gaining a correct understanding of the Dharma, this is a great advantage of having female teachers.
Another advantage is that young nuns may now have role models of their own gender. In a way, the lama or guru is the main role model, we hope to attain his or her level of realization and become a great being. However, you won't find any nuns at our nunnery who say, "In this life, I'm planning to become a spiritual master who can guide others." It would be an extremely arrogant thing to say. So now that we have ani lopons, who are qualified to teach, and hold greater responsibility among nuns, what better role models for young nuns?
Only in the last twenty years or so, have there been shedra programs instituted for nuns. Shedra allows students to gain a correct understanding of the great texts of Buddhism authored by the Buddha and their commentatries by Indian and Tibetan masters. It is not necessary to study in shedra in order to meditate correctly. Merely by relying on the instuctions of one's guru, it is possible to attain enlightenment. However, studying the great texts before engaging in long term mediation is much like studying a map before embarking on a journey.
The meditator who has not studied extensively may have a perfect realization, but he or she may be unable to communicate it as well as a mediator who has studied.
In 1992, Penor Rinpoche opened a nunnery and later instituted a shedra program for nuns. In 2004, four nuns complete their ninth and final year of shedra and thus became ani lopons. The following year seven more nuns graduated, so now we have quite a few female teachers at our nunnery.
These ani lopons have been teachings both in the nuns' shedra (college) and in the lobtra (primary school). Previously, all the shedra courses were taught by monk lopons and khenpos from Namdroling, and the lobtra classes were mostly taught by senior students from the nuns' shedra.
I've received about half my courses in the past two years from these ani lopons. In their ability to explain the Dharma texts, I don't think they are any different than male teachers. Of course most teachers improve as they gain more experience, so there is definitely a difference between old and newer teachers. I've found that many new teachers have a difficult time assessing whether their students have correctly understood the teachings. Experienced teachers can pinpoint their students' level and teach accordingly.
A difference I have seen between the ani lopons and monk lopons is something which has to do with their students. To start with, nuns are extremely shy, especially in the presence of monk teachers. Some monks find ways to lighten the mood and these nuns slowly come out of their shells. Others fail to do this, and find that no one will ask or answer questions in class. When ani lopons are teaching, there is less shyness on the part of students. The students will more readily ask questions and participate in class discussion. Since question and answer sessions are crucial to gaining a correct understanding of the Dharma, this is a great advantage of having female teachers.
Another advantage is that young nuns may now have role models of their own gender. In a way, the lama or guru is the main role model, we hope to attain his or her level of realization and become a great being. However, you won't find any nuns at our nunnery who say, "In this life, I'm planning to become a spiritual master who can guide others." It would be an extremely arrogant thing to say. So now that we have ani lopons, who are qualified to teach, and hold greater responsibility among nuns, what better role models for young nuns?
Sunday, December 31, 2006
New Year's resolutions
1. practice more
2. study more
3. exercise
4. patience (there is no austerity like it!)
5. memorize the root text of Abhidharmakosa before classes begin, not after!
6. take more photos
7. go to puja every single 10th and 25th
8. speak more Tibetan
9. practice Tibetan speed reading everyday
10. learn a new torma each week
So, what are your resolutions?
2. study more
3. exercise
4. patience (there is no austerity like it!)
5. memorize the root text of Abhidharmakosa before classes begin, not after!
6. take more photos
7. go to puja every single 10th and 25th
8. speak more Tibetan
9. practice Tibetan speed reading everyday
10. learn a new torma each week
So, what are your resolutions?
Saturday, December 30, 2006
Wednesday, December 20, 2006
Exams... Part 2, the revenge!
I've finished one of my five exams (Madyamakavatara- it went pretty well!), and I've got the second one tomorrow.
What's it like? At 7:15 am we enter the main temple. All the students from year one to nine write their respective exams at the same time. We bring clipboards, pens and correction fluid. We sit on mats on the floor, spaced apart and separated from our classmates. At 7:30 we receive our question papers and start writing.
We have three hours to answer at least five essay questions (up to eight questions on certain exams). The exams cover the entire text and may also include questions on topics covered in previous years. Some exams cover two or three small texts. Teachers patrol the room, making sure there is no cheating. A bell is rung every hour so we know how much time is left. At 9 am Tibetan butter tea is served, yuck! At 10:30 a bell rings, and we are given an extra 15 minutes to finish off our questions and proof-read. Then we hand in our papers and start to prepare for the next exam, which will be held four days later.
Marks are given for content, spelling, and handwriting. Most people write in kyu yig, the smallest form of Tibetan calligraphy. This year my handwriting is worse than ever, due to having broken my right arm in November. I'm trying to write a bit bigger, so it will be legible.
Why am I blogging this? I should get back to studying. Wish me luck!
What's it like? At 7:15 am we enter the main temple. All the students from year one to nine write their respective exams at the same time. We bring clipboards, pens and correction fluid. We sit on mats on the floor, spaced apart and separated from our classmates. At 7:30 we receive our question papers and start writing.
We have three hours to answer at least five essay questions (up to eight questions on certain exams). The exams cover the entire text and may also include questions on topics covered in previous years. Some exams cover two or three small texts. Teachers patrol the room, making sure there is no cheating. A bell is rung every hour so we know how much time is left. At 9 am Tibetan butter tea is served, yuck! At 10:30 a bell rings, and we are given an extra 15 minutes to finish off our questions and proof-read. Then we hand in our papers and start to prepare for the next exam, which will be held four days later.
Marks are given for content, spelling, and handwriting. Most people write in kyu yig, the smallest form of Tibetan calligraphy. This year my handwriting is worse than ever, due to having broken my right arm in November. I'm trying to write a bit bigger, so it will be legible.
Why am I blogging this? I should get back to studying. Wish me luck!
Saturday, November 25, 2006
Study and exams...
Classes ended a few weeks ago and now it is study time. We get 24 days to study what we have learned this year, then we will write five comprehensive exams. This study period is one of my favorite times of year. I feel like I really get into the texts. During the school year, going to classes and debate, I feel a bit busy. But now I have nothing to do but study. The texts my class studied this year are:
1. Madyamakavatara
Entering the Middle Way by Chandrakirti and the commentary by Chandrakirti himself, translated from the Sanskrit. This text explains the view of Madyamaka in the context of the ten bodhisattva levels. It was not easy to read, as Tibetan translated from Sanskrit can be tough compared to the language used in original Tibetan compositions. I also read Mipham
Rinpoche's commentary in both English and Tibetan to help clarify the meaning. My teacher was Lopon Sonam Tobden.
2. Mulamadyamakakarika
Root Stanzas on the Middle Way called "Wisdom" by Nagarjuna and the commentary by Mipham Rinpoche. This is the text which instigated the Madyamaka tradition and other texts such as Madyamakavatara and Catu Sataka Sastra Karika are commenting and elaborating on the philosophy which it sets forth. I found it poetic and profound. It primarily sets forth the ultimate view of the Middle Way by negating the ultimate existence what we usually take to be established phenomena, such as coming and going. My teacher was Ani Lopon Sangye Drolma.
3. Catu Sataka Sastra Karika
Four Hundred Verses on the Middle Way by Aryadeva and commentary by Botrul Tenpai Nyima. Aryadeva was a disciple of Nagarjuna. This text primarily sets forth the meditation of the Middle Way. It includes relative mind training and ultimate meditation on the view of the Middle Way. My teacher was Ani Lopon Yeshe Lhamo.
4. Pramana Nyaya Pravesha
Door to Logic by Dignaga. This is a very short text by an Indian master. It deals with dialectics and logic. My teacher was Lopon Migmar Dorje.
5. Don rNam Nges Shes Shes Rab Ral Gri
Sword of Wisdom by Mipham Rinpoche. A very clear text on the two truths, the logic by which they are established, and the result of logic. My teacher was Lopon Migmar Dorje.
6. Kabyadarsha by Dandi with commentary by Bokhey. This is a text on poetry. We only studied part of the text and we will continue next year. It was not easy, as I met a lot of unfamiliar words in this text. We wrote examples during the year to familiarize ourselves with over sixty types of simile and poetic devices. My teacher was Lopon Kharpo.
7. Chos 'Byung
History of the Dharma by Dudjom Rinpoche Part Five. We study this text from first year until sixth year. This year we covered the period of the propagation of the three inner tantras in Tibet during the time of Guru Rinpoche. My teacher was Ani Lopon Yeshe Lhamo.
8. rGyal Rabs
Tibetan Political History by Dudjom Rinpoche Part Two. We study this text from second year to fourth year. This year we covered the period from the reign of King Trisong Deusten up to the reign of Lang Darma and the subsequent period when Tibet was in pieces. My teacher was Ani Lopon Yeshe Lhamo.
How, you might ask, will we write five exams on eight subjects? The three Madyamaka texts will have separate exams. The two history texts will be combined on one exam. And the other three will be combined on one exam. Our first exam will be on December 17th.
1. Madyamakavatara
Entering the Middle Way by Chandrakirti and the commentary by Chandrakirti himself, translated from the Sanskrit. This text explains the view of Madyamaka in the context of the ten bodhisattva levels. It was not easy to read, as Tibetan translated from Sanskrit can be tough compared to the language used in original Tibetan compositions. I also read Mipham
Rinpoche's commentary in both English and Tibetan to help clarify the meaning. My teacher was Lopon Sonam Tobden.
2. Mulamadyamakakarika
Root Stanzas on the Middle Way called "Wisdom" by Nagarjuna and the commentary by Mipham Rinpoche. This is the text which instigated the Madyamaka tradition and other texts such as Madyamakavatara and Catu Sataka Sastra Karika are commenting and elaborating on the philosophy which it sets forth. I found it poetic and profound. It primarily sets forth the ultimate view of the Middle Way by negating the ultimate existence what we usually take to be established phenomena, such as coming and going. My teacher was Ani Lopon Sangye Drolma.
3. Catu Sataka Sastra Karika
Four Hundred Verses on the Middle Way by Aryadeva and commentary by Botrul Tenpai Nyima. Aryadeva was a disciple of Nagarjuna. This text primarily sets forth the meditation of the Middle Way. It includes relative mind training and ultimate meditation on the view of the Middle Way. My teacher was Ani Lopon Yeshe Lhamo.
4. Pramana Nyaya Pravesha
Door to Logic by Dignaga. This is a very short text by an Indian master. It deals with dialectics and logic. My teacher was Lopon Migmar Dorje.
5. Don rNam Nges Shes Shes Rab Ral Gri
Sword of Wisdom by Mipham Rinpoche. A very clear text on the two truths, the logic by which they are established, and the result of logic. My teacher was Lopon Migmar Dorje.
6. Kabyadarsha by Dandi with commentary by Bokhey. This is a text on poetry. We only studied part of the text and we will continue next year. It was not easy, as I met a lot of unfamiliar words in this text. We wrote examples during the year to familiarize ourselves with over sixty types of simile and poetic devices. My teacher was Lopon Kharpo.
7. Chos 'Byung
History of the Dharma by Dudjom Rinpoche Part Five. We study this text from first year until sixth year. This year we covered the period of the propagation of the three inner tantras in Tibet during the time of Guru Rinpoche. My teacher was Ani Lopon Yeshe Lhamo.
8. rGyal Rabs
Tibetan Political History by Dudjom Rinpoche Part Two. We study this text from second year to fourth year. This year we covered the period from the reign of King Trisong Deusten up to the reign of Lang Darma and the subsequent period when Tibet was in pieces. My teacher was Ani Lopon Yeshe Lhamo.
How, you might ask, will we write five exams on eight subjects? The three Madyamaka texts will have separate exams. The two history texts will be combined on one exam. And the other three will be combined on one exam. Our first exam will be on December 17th.
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