BIBLIOTHECA ORIENTALIS HUNGARICA

TIBETAN AND BUDDHIST STUDIES ALEXANDER CSOMA DE KOROS

Edited by " LOUIS LIGETI

VOL. XXIX/1

COMMEMORATING THE 200TH ANNIVERSARY OF THE BIRTH OF

TIBETAN AND BUDDHIST STUDIES ALEXANDER CSOMA DE K3ROS

Edited by LOUIS LIGETI

COMMEMORATING THE 200TH ANNIVERSARY OF THE BIRTH OF

Volume 1

AKAD&MIAI KIAD6, BUDAPEST 1984

AKAD&MIAI KIAD6, BUDAPEST 1984

FWH5C&M-MJ ^-222 ' Ajam-mno 223 Aar-re; nag-Aar-re 80 Ara 87, 223

/Aaml81 DO "a-mfyjej 203 "a-fy'a-Ao 185, 232 UNDECIPHERED (OR PROBLEMATIC) ITEMS (146) cyxa hearthx (152) WKHMypbmry ((ring-finger)) (157) upTM xaHO eKH behind)) (158) ruHTornc show!)) (160) . . . KOMe . . . help!)) (175) <i)H rifle)) (183) . . . rbtcH (188) . . . tuwxy !<(quick)x (191) MHMaHeHH to smile)) (194) cMHTaM soldier)) (210) . . . capo- . . . (dry))) (214) .. ,p3H tobacco))

THUS HAVE I SAID A. PRELIMINARY STUDY OF THE TANTRA*

BY L. S. KAWAMURA (Calgary)

(30) . . . xy, xy dung)) (48) yHryitaoHe hairw (50) . . . mj]!t(j]H)p- . . . to mumble)) (55) . . . a)xaM6n tallo (73) rypb ((smoke)) (90) MO Ksnako) (91) caps ashes)) (103) HHHe(p3) plaited hair)) (HI) t)KH3yH to bark)) (121) .. ,-yjiyH-rycyH (many, much))) (128) .. ,-garycyH (to grunt))) (145) xHihuyHto ((he))
(52) . . . Mary (enemy))>

LEXICAL AND GRAMMATICAL PARTICLES, SENTENCE ENDING FORMS, PARTLY DIALECTAL -&a 55 f-A:Aa; 66 f-ga^ 85, 201 -A7,-g;34,38,53,75,79,83,87,121,141,157,161, 187, 231 -gi' Jwi 121, 1287 -gij 158 -g&ri83 -^33 -rgya red.' rgya. red -cAa-Ao/-cAag-po 53 -;a 44 -da- 128 -da/dan 64 -dan-no 164, 201 -dan-g< 222 -fAon 180 -na 1377 -na36, 211, 191? -nu red(36) 43, 49, 82?, 103? -no 51, 167, 189, 201 -po 307 , 42, 66, 77, 80, 84, 107, 126, 136(Ao), 186, 190, 202, 210, 213 ( = 80), 215, 234 -Aa 45, 47, 101,(106), 1157, 121, 1357, 153 -Aar 38 -Aa 136?, 210 -Ao 185, (53), 232 -ma 307, 86, 100, 124, 195197 -mo 70, 74, 97, 102, 117, 119, 148, 172 -rca- 202 -cAo 64, 72, 160, 201 -/a 160?, 206 -/a 224, (cf. -na?) -/el70, 170;-/e80, (<re?) -r50 -ra 178; cAan-ra 200 (cf. /ca-ra, da-ra) -re. nag Aar-re, go-re -J 141 (cf. 158)

White analyzing the DrM-/an r:'n-po-cAe7 Z,Mng-g: gfer-mdzod* (hereafter Dr/j-Zafi) written by mKhyen-brtse'i 'od-zer Kun-mkhyen 'Jigs-med-gling-pa^ (hereafter 'Jigs-med-gling-pa), who is reported to have lived from 1729/30 to 1798,1 came upon the statement, Mag-gM Ajfaw-ctMg AsAad-pa^, which in its Sanskrit form, if there ever was one, might have been something like, <?vaw ruaya AAa.y!7arM ca; Thus have I pointed out and said)). Although the statement itself may not be so novel and unusual, it becomes so when it is seen in the light of how 'Jigs-med-gling-pa used it to show the distinction between those who approached the tantras from their ability to comprehend the words of a text rather than it6 meaning and those who approached them from an ongoing engagement in the meaningfulness of life. This distinction that can be understood as a distinction in perspective and in foundation led me to query whether such a distinction had anything to do with the reasons why, in the development of Buddhism in Tibet, the New tradition)) (gjar-wa) that relied mainly on works originating in India was considered to be more authentic and authoritative than to 01d tradition)) (rTVyMg-fna). In accordance with 'Jigs-med-gling-pa's discussion in the DrM-/an that argues for the authenticity of the old)) tantras, this paper is an attempt to clarify what
* I would like to thank Dr. H. V. Guenther and Professor Emeritus, G. M. Nagao for their kind suggestions and remarks that helped to improve this paper. For any errors, however, I am responsible. ' For the text, DrM-/on rm-po-cAe't Ajfan-Acoj Lang-gi gfer-mdzod (hereafter, DrtWan) see 7"Ae Codecfed Wor&j of Xan-m/cAyen 'Jfgj-med-gA'ng-pa, Vol. 3, part 2 in Sonam T. Kazi (ed.), JVgagyar TVyfngmayyangraA, Vol. 31, Gangtokl972. i E. Gene Smith, ((Introduction)) in Xbngfra/'.! Encyc/opaedr'a of/ndo-77Aefon CaAarej. ParM 7-3, ed. by Lokesh Candra, New Delhi (International Academy of Indian Culture) 1970, p. 22: ((The name of 'Jigs-med glin-pa (1730-1798) is of enormous significance. His fame dominates the 18th century Rninma-pa Renaissance and stands second only to that of KloA-chen rab-'byams-pa in the development of Rdzogs-chen thought. His incarnations, the so-called Mkhyen-brtse ((Family)), includes many of the greatest names in the Ris-med Movement.)) See also, Eva M. Dargyay, TAe 7?fje of ^jofertc RaddAijm in 77Ae;, Delhi (Motiial Banarsidass) 1977, p. 70 where 'Jigs-med-gling-pa is listed as a discoverer of the concealed books fgfer-.!(onJ and pp. 186-190 where a full account of his life is given. In the BiograpA/caf Dictionary of D'Ae< and 77Aefon A/ddAwn, Vol. IV, 7*Ae /Mai-ma-pa 7*rad;'a'on (Part Two), compiled by Khetsun Sangpo, Dharmsala, H. P. (Library of Tibetan Works and Archives) 1973, p. 395, 'Jigs-medgling-pa's dates are given as 1729-1798. His biography can be found on pp. 388-395. i Drij-/an, p. 168.

.362

-pa 10,20,29,31,40,41,62,72,97,104, 112,122, 137, 173, 176 (mgo?), 188, ( = 41), 208

363

significance the statement Wt'-yAaJ Mag-gM Znfan-cwg MaJ-pa had on the interpretation of tantra in the WVy/ng-wa system. 'Jigs-med-giing-pa was active in the area of sDe-dge, which became the . . . inteiiectuai and artistic heart of Khams...))* and which was the centre for the. Ris-med movement that was initiated by him and that represented a reaction against reiigious rivatry and persecution that marred Tibet's history. The fervent patronage of the rNying-ma-pa (foiiowers of the oid), especiaity of 'Jigs-med-gfing-pa and his disciple, rDo-ba-grub-chen, by Tshe-dbang-iha-mo aroused the jeaiousy and envy of the Ngor-pa iamas, because previous to the honours bestowed upon the rNying-ma-pas, they had enjoyed a preferentiai reiationship with the sDe-dge Royat Famiiy. Tshe-dbang-tha-mo was widowed in 1790 when her husband, Sa-dbang-bzang-po, the then king of sDe-dge, died suddeniy while on a pilgrimage to Central Tibet. During her brief eight-year regency, her patronage made it possible not only for the carving of the blocks for the 26 volume rNytng-wa-rgytv J- 7? MM, the 9 volume g-Rvng- 'Auw of' Jigs-med-gling-pa, and a number of Klong-chen-pa's (1308-1364) works/ but aiso for open civil warfare in 1798 in which the rNying-ma-pa faction was defeated and a number of rNying-ma-pa partisans executed." This rivalry with and the persecution of the rNying-ma-pas was, in all probabilities, re-kindled from the embers of a debate that was first ignited during the period referred to by Tucci as the first diffusion of Buddhism in Tibet)) and that was left unchecked during the second diffusion)).? That famous debate at bSamyas in 755 which established, once and for all, the Indian tradition as orthodoxy and which, as a consequence, sanctioned the new)) tantras ('rgyuJ-gyar-waJ, newly introduced or revised according to the tested)) Indian tradition, as orthodox, left a bulk of Tibetan works, both indigenous and translated, without foundation. Thus, those works that reflected the Indian tradition have been accepted throughout the ages as orthodox and, traditionally, those scholars who, on that basis, interpreted the tantric texts in accordance with that tested)) Indian tradition, often overlooked the unique Tibetan influence and characteristics of the so-called (unauthentic)) or dubious)) tantras that belong to the rNying-ma-pa tradition. Hence, Tucci, for example, writes:
*E.GeneSmith,op.c['<p.23. = Op.c;f p. 24, Note 49. s The account given in this paragraph is a summary of the discussion found in Gene Smith, op. cit., pp.23-24. 7 Giuseppe Tucci, 77i<? Re/<g<om o/71&<. trs. Geoffrey Samuei, Berkeiey and Los Angeies (University of Caiifornia Press) 1980, pp. i-29.

With respect to Tantric teachings, a distinction has to be made between the orthodox Tantra and those Tantric texts considered by other schools to be dubious or entirely inauthentic. These latter are the Tantras f rgynJJ accepted by the rNying-ma-pa school, as contrasted with the new)) rgyuJ /rgyHa'-gjar-ma^ newly introduced, or revised, after the second diffusion of the teachings, and which could be validated through recognized Sanskrit originals and interpreted in accordance with a tested Indian tradition.)^ This view, in all probabilities, stems from his study of the first FAavana-Arawa in which he notes: The progressive method of the Bodhisattva, which Kamalaslla supports and explains, is considered by them [i.e., the rDzogs-chen] as one of the inferior vehicles; their classification of the Tantras is quite different from that postulated by the Vajrayana (Kriya, Carya, Yoga, Anuttara) and they proclaim that Atiyoga is superior to all other means of salvation. That explains why the rDsogs e'en were considered as in some way heretical, the school more distant than any other from the teaching of Sakyamuni, and why the exponents of Tibetan thought, following the example of their Indian models, start by expounding Tibetan philosophical systems with that of rDsogs e'en as the remotest from the true image of the Buddhist tradition. That is why they base their own doctrine on some books which were excluded from the orthodox canon, as being or supposed to be hereticai. Their Tantras are not those included in the bsTan agyur but they are edited separately, in a collection peculiarly rDsogs e'en, the NGB [i.e., rJVy[ng-wa-rgyMJ-7?Mw] already referred to.))^ Furthermore, because scholars have attempted to investigate all tantric materials, Buddhist or otherwise, from such an Indian perspective that has been thoroughly coloured by the Hindu tradition of India, their conclusions have been, more often than not, the source of confusion for the readers. This was especially true prior to the introduction of indigenous Tibetan texts for the study of the Buddhist tantric traditions in Tibet and still holds true in many instances, even now, when the study of indigenous Tibetan sources clearly indicate that the various tantric traditions can 6e anJ are often different from each other. This means that a Buddhist tantric tradition in Tibet can be different from both its indigenous Tibetan counterpart and its Indian ancestor and, further, an Indian Buddhist tantric tradition can prove to be different from its Hindu conterpart that existed by its side. Hence, in the study of
'0/?.c;<.,p.33. * Giuseppe Tucci, Afwor RuddA/jf 7exfj Por! // in: Jerie OrtcnM/p Roma iX, 2, Roma (Istituto Itaiiano per ii Medio ed Estremo Oriente) )958, p. 60.

365

t9 289

the tantras, D. L. Sneilgrove's comments in the ((Preface)) to his work on the #eva/'ra 7an/ra is not oniy worthy of note but must be heeded. He states: To attempt an interpretation of Buddhist tantra is to move into unmapped territory; certain landmarks are ciear, a few tracks here and there, and that is aii... the Buddhism of India from the eighth to the thirteenth century remains reiativeiy unknown. On the other hand, expressions of opinion have not been so siow in forthcoming. These have either been based on the Hrst impressions given by the few texts that have become available, or upon Sir John Woodroffe's series of non-Buddhist /an/ray. This has ied to the ail too rapid assumption that the Buddhist /an/ray are in ail things identifiable with ya/c/a /an/raj, a conclusion which, if indeed justified, should have followed from an examination of tne texts and traditions on both sides. The wide divergence that separates them becomes apparent when we consider the later development of tantric Buddhism, particularly inTibet.))'" H.V. Guenther also notes that: The word Tantra is used differently, and hence does mean different things to Hindus and Buddhists. This is also borne out by the underlying metaphysics so that Buddhist and Hinduist Tantrism are quite distinct from each other, and any similarities are purely accidental, not at all essential. Hinduist Tantrism, due to its association with the Samkya system, reflects a psychology of subjectivistic dominance, but tempers it by infusing the human with the divine and vice versa; Buddhist Tantrism aims at developing man's cognitive capacities so that he may Ac, here and now, and may enact the harmony of sensuousness and spirituality. .. Because .. .the word jaA/i ((creative energy, frequency used in Hinduist Tantra, but never in Buddhist Tantra, could be understood as ((power)), the word Tantrism has almost exclusively become synonymous with Hinduist ((Tantra,^ and more is known about it than about Buddhist ((Tantra)) which stresses individual growth and tries to realize the uniqueness of being human.))'' These comments suggest that what is of utmost importance in the investigation of the tantras is to examine tantric literature in its proper context. Thus, from the very beginning, the investigation must be guarded against the problem of falling into the rut of tradition that can only prejudice one's perspective and prevent one from seeing what a text has to offer. It would follow from this that, unless the investigator is aware that one and the same word in either Sanskrit or Tibetan can be used in a
D. L. Snettgrove, 7*Ae Tfeva/ra 7an<ra. /t CrMcaf Siady, Part t. /nfrodacf/on and 7*rany/aiion, London (Oxford University Press) !939, pp. vii-viii. " H. V. Guenther, 77;e 7*an<ric Miew of Ai/e, Berkeiey and London (Shambata) t972, p. 2.

different sense depending upon the context in which it appears, the text under consideration could not be interpreted properly. Therefore, as Agehananda Bharati has pointed out, the Hindu and Buddhist tantric masters were not attempting a unification of their tantric systems in spite of the fact that they used similar terminologies. Bharati states: ((... A term frequently and innocuously used, say in the Madhyamtka-karikas, and translated by one constant term into Tibetan, does not necessarily have the same meaning in Tibetan or Indian tantric texts. The fact that the student sees the term consistently used in the Indian original and in the Tibetan translation might tempt him to assume that they mean the same when they appear in a Sanskrit tantric text and its Tibetan translation. This is dangerous even when the term occurs in Sanskrit Hindu and Buddhist texts alone, where no Tibetan translation is available... The best example is Sanskrit wuJra, which means ((the female adept)) in Buddhist tantric lore, and ((parched kidney beans)) and other spiced grains in the Hindu Sakta tradition; quite apart from the many tantric and nontantric passages, Hindu and Buddhist, where mM&a means a ritualistic or iconographic gesture.))'^ In the light of the discussions above, it follows then, first of all, that not all Tibetan tantric texts must be interpreted according to the Indian tradition, and secondly, that not all tantric texts must originate in India to be authentic. 'Jigs-med-gling-pa was aware of these two points and in his discussion on the tantric tradition he has the following comments in his DrM-faw; ((... Moreover, even the Indian tantras have been brought forth fjpyan-Jrangj.' avaAanaJ by the [Indian] Mahasiddhas** from countries like O-rgyan, Shangrila,
Agehananda Bharati, 7*Ae Tan/rfc 7ra</Mon, London (Rider & Company) first pubtished t965, third edition 1975, pp. 41-42. " Driy-/an, p. 93, lines 3-6: de'any rgya gar gyi rgyad m a w Ayang 0 rgyan dang [ yAa mgrf /a dang I ma /a ya /a yogy pa 7 ya/ nay graA iAoA cAen pa mamy Ayir jpyan drang^ /e I rgyad iAamy cad ni rgya gar na ang AzAagy ma yin ie gai ie AzAagy ya Acag Ayang Ayod gyiy /an re iyam pAyin pay de iAamy cad mfAcng Aar mi nay ia I giyug iag AAang eAang re na AzAagy pa'i mdo rgyad Ayi ming Ayang da ma day pay gzAan rnamyminparmi gyur Aa'ipAyiryngongyi/amyion cAenpornamy/aymodparmiAya'o II Aod dir rgya gar na yodpo dang med pa i mdo rgy#d mong da AzAagy /e I yngon gyi y/oA <%pcn padma /a yogy pay 0 rgyan /a yogy po mAAa' gro 7 giing mamy nay rgyad yde mang da ynamy nay Ayon ie Aygyar zAing I mdo yang nyi mo dngoy graA Ayi mey ma iyAig gong da rgya nag da gyar Aa 7 mdo mamy /ay I pAaipo cAe dang I mya ngan /ay day pa dang I 'da/ Aa /ang /a yogy pa mang po zAig rgya nag gipa ndi ia Aa yAong ma Ad yd na 7 Mo /ay vair ro iya na dang Aa' yangy yAiy /o iya Ayay ie Aygyar Aa yin no 11 'Jigs-med-gting-pa has simpty copied verbatum this passage from Klong-chen-rab-'byams-pa. See Kiong-chen's 7*Aeg pa mtAa' dag gi don gya/ Aar Ayed pagraApa'/miAa rinpo cAe'imdzod, pubtished by DodrupChen Rinpoche, Gangtok. (Saraswati Btock Makers) N. D., p. 278, line 4 to p. 279, iine 2. For the Mahasiddhas, see Chophet Legdan, CruA 7*AcA #cu r7*ya RzAi'i CAoy SAor, New Delhi 1973.

366

.362

Malaya^ and others, and not aH tantras have remained in India. Even if they, had, insofar as you couid not possibly see them aii in just a quick glance, you shouid not reproach the eariier great teachers of the path (y/zgaw-gy: /aw-j/or: cAen-jyo maws J, because one cannot conciude, on the basis of having coilected all of the name-tags of sutras and tantras kept in one small temple (gfjag-/ag-/cAaw s cAawg^, that there are no other tantras. Here in Tibet, there are many sutras and tantras which exist or do not exist in India. Earlier teachers such as Padmasambhava^ and others brought many tantric works from such Dakinl" countries as O-rgyan and others and translated them [into Tibetan], and even with respect to the sutras, before there was the destruction by the sun's blaze,*" many of them such as PAa/-pa-cAe f t^a!pa/ya-v4va/arA.MA:a), Afya-ngan-/a.s- 'das /AfaAaparw/rva^asM/ra^, and the were translated from Chinese texts by the lo-tsa-bas Vairocana and 'Ba'-sangs-shis vta the interpretation of the Chinese pandita Ha-shang Mahayana.))^", Thus, from 'Jigs-med-gling-pa's words, it would seem plausible to infer that even some of the so-called authentic tantric texts found in Tibet may not have had their origin in India. This would account for the reason why many Tibetan tantric texts are not known in the Indian tradition and why there are tantric texts in Tibet that cannot be found in India. If the view presented by 'Jigs-med-gling-pa be acceptable, then it would seem meaningless to determine the authenticity of a
Just where, in terms of modern-day geography, these names refer is not ciear to me. The text simpiy reads j/oA-dpon padma. See Note )3. " In his 77Aefan-,Eng//jA Dica'onary, Caicutta (The Bengat Secretariat Book Depot) 1902. Reprinted by Rinsen Book Company in a compact edition, 1977, p. 258, Sarat Chandra Das gives an account of the Bon, cosmography in which there is mentioned a subcontinent named mKa'-'gro-mirkun-giing. H. A. Jasckhe, in his 77AeMn-fngA'jA D/ca'onary, London (Routiedge & Kegan Paut Ltd.) 1958, p. 80, states under g/ing; ...in a more genera) sense: region, country, so Nepai is frq. denominated nn-pc-c ei g/iri the country of jeweis and treasures, Urgyan m/c 'a-gro; g/in the country of Dakini, as is aiso Lahoui, in ioca) chronicies...)< " The phrase rry<-ma dngoj-graA-gy/ mej ()it. by the fire which is the efficacy of the sun) is not at ati ciear and the above transition is tentative. 'X?a/-Aa /ang couid refer to either 'Da/-Aa /ang-gi eAa-jAajyangj-po7gron-^Ayer-da y*ag-pa'/Ade/egj-Aryi /jAigJ-ja-Acad-pa or Da/-Aa /ang A/o-maAye-Arag /ang zAa-Aa/ 'gre/-pa, but these texts do not beiong to the sutra ciass. For the first of these texts, see TAe 77Aefan 7r<p/faA:a Peking Fd/f/on (hereafter 7TP.), D. T. Suzuki, ed., Tokyo-Kyoto Tibetan Tripitaka Research Institute, 196t, Voi. 45, No. f045 and for the iatter one, see 7TP. Voi. )23, No. 56)9. Ha-shang-ma-ha-ya-na, or aiternativeiy Hva-shang or Ho-shang Mahayana, is said to have )ost the debate of bSam-yas to his Indian counterpart, Kamataslla. For a discussion on the debate, see Pau) Demievitie, Ae Concde de LAaja Paris (Presses Universitaires de France) )952; George N. Roerich, TAe F/ae^nna/jDe)hi (MotiiaiBanarsidass) Hrst edition !949, second edition )976; Tucci,MnorgaddA/j; 7exfj, op. cd., and others.

tantric text by applying the standards of validation that hold true for canonical texts on a text that may not have even originated in I n d i a . O n the contrary, 'Jigsmed-gling-pa's observation should prompt us to look for the differences that these Tibetan texts may have to offer. However, if it still be held that the earlier rNying-ma tantras are dubious, entirely inauthentic, or ((identifiable with the sakta tantras, then even the ((authenticity)) of the later tantras must be questioned, because, tantras, insofar as they stress an individual's growth as a method for realizing the uniqueness of being human, do not differ in their intent from the su/ras which are unanimously claimed as being FaddAa-vacana. Therefore, 'Jigs-med-gling-pa goes on to state: ^ ((If those [tantric texts^ of the earlier period are not FaddAa-vacana fcAosdAarma^,), then what could be the foundation for their beginning? If it were the case [that they were not Buddha-vacana], then those [tantric texts] of the iater time would not be genuine fAcos-waJ. [However,] they do not express anything new, because they differ only in terminology and in size, [some being] large and [some being] small. Therefore, among those great tantras old and new only the genuine ones on which the Acaryas and Mahasiddhas have produced commentaries and instructions are to be trusted, because [they have been authenticated and have endured the test of time] through their continual [use in] the rituals of initiation (<%?ang,) and empowerment (AyZzz-z'/aAsJ. Now, although there are no individual distinctions like ((This is old)) or ((This is new)) in India
i' E. Gene Smith, op. c<7., p. 7: ((.. .Bu-ston and theschoo) of Snar-than exciuded from the Tibetan canon (Bka'-'gyur) the tantras that the Rnin-ma-pa had treasured through the )ong period of cuitura) darkness on the grounds that the Indie originai from which they had been transiated couid no ionger be demonstrated.)) " Dn'.s-/an, p. 94, tine 5 to p. 95, tine 4: . . . jngon gyi day ja Ayang Aa dag Acoj ma yin na I Arijam gzA/ gang /a Ayaj I de Aar na pAy/j 'Ayang Aa rnawj Acoj mar 'gyar (e I don jngon Aaj /Aag fa ma Ayang I iAigj cang zad m/ 'dra Aa dang I mong nyang iaj med pa 7pAy;'r ro) I dej na gyar rnying gi rgyad cAen po 'di dag /a j/oA t%?ongraA fAen wang da Ayon zAing) dAangdong Ay in r/oAjzammo cAadpar 'dag pajyang dag pa Aa' zA/g Jie I j/oA ^oon de dag gij gre/ pa dang man ngag mang da mdzad pay y/d eAej par Azang ngo I ] de ang rgya gar no gjang jngagj zAej po /jam fay 11 di ni gyar ma o 11 'di ni rny/ng ma 'o 11 zAej jo jor dAye Aa med na yang Aod 'd/r gyar jnga pAy;j jo Jor gragj /e fa/ ro ^ja na /a jogr pa rgya/ A/on jnga dar gy/ daj ja Ajgyar Aa nay Azang j?e pa ndi /a jmr f/ 7 Aar da Ajgyar Aa 7 rgyad /a rnying ma zAej dod /a ] /o <ja Aa rin cAen Azang po man cAod Ajgyar Aa7 rgyadrnamj /agjar ma zAejgragj jo )I d/gny/j /ago d^o'j/a dang I dAy ingj ya/ Aa r/aAj cAe cAang /far 'dag po ni I jngon gy/ /o Ma Aa rnamj jangj rgya.s /cyijpra/pa y/n pay rang dAang Ajgyar najpa/pAyir r/aAj cAe Aarmngonno II daj pAy/j Ay//o /ja Aa rnamjgangzagpAa/pa7/Mgj Ay/mAAajpa rnamj Ayonpajl fjAiggrimj/ago Aard/co'Aajie j rgya dpe 7 i^Aig gi rim pa fjam /aj don 'gyar ma naj paj de /far Ayang Aa'o II The text reads Acoj-mo y/n but better read eAoj ma-yin because a negation is needed to compiete the sense. See a!so TAe Co//ecfed Wor^j q/* A*an mAfAyen V/gj-med-gAng-pa, Vo). 3, p. )42 for a simiiar discussion. t9 289

368

where only the term mantra (gjaMg-jngagj^* applies, here in Tibet, we speak of the eartier and iater ones, and we caii the tantras transmitted during the period beginning with the first Kings and Ministers, such as Vairocana, up to the Pandita Smrti,^ the old, and those tantras transmitted from Lo-tsa-ba Rinchen bzang-po on, the new. Insofar as the ease or difficulty in their being understood or the extent f JAyMgyJ of their influence, simiiar to a large or smali wave, are concerned, because the eariier Lo-tsa-bas were abie to transmit authoritatively frang-JAangj, owing to the fact that they were manifestations on the Buddha-level, they appeared as great waves. The Lo-tsa-bas of the later period, though being scholars, were of the status of ordinary people; therefore, they had difficulties understanding [the meaning of a text] although clever with words and they were just so because they were unable to convey the meaning [of a text] from merely the word order of a Sanskrit text.))^ Here, along with the historical background for the division of the tantras into the <<old and new in Tibet, 'Jings-med-giing-pa points out a basic difference between them which impiies a difference between them with respect to how the followers of the old)) and the foilowers of the new synthesized their respective tantric systems.^" Here, in this paper, oniy the system of the followers of the oid tradition will be discussed, but in short, their distinction, according to H. V. Guenther, is as foliows: .. .The latter [i.e., the followers of the new], throughout their history, have been extreme traditionalists, paying attention to the words of the texts rather than to their meaning and therefore stressing the external features. The old tradition, on the other hand, claims that it brings out the spirit of Buddhism and does not cling to dead letters. To judge from textual evidence, their claim is not only well founded, it also reveals the tremendous difference in viewpoint between these two major trends. . . . Thus, whereas the new tradition, which believes that the whole truth about the world is already known and that all that is necessary is to repeat the texts proclaiming this truth, is not in a position to
" Drij-Zan p. 90, tine t through p. 95, tine 3 suggests that the fottowers ofthe 'new' tradition actuaity . foitow the manfra tradition of India and this tradition is comparabie to the rNying-ma tantric tradition. ^ The generat consensus is that Lord Smrti had inaugurated the transitions ofthe 'new' tantras. See rAfF/ae^nna/j,Parti,p.204. " T h e phrase iyAfg grimy ia go Aar dAa' Aa yie I rgya a^e i iyAig gi rim pa iay don gyar mo nay pay de iiar Ayung Aa'o in note 22 above, has been translated tentativeiy as it appears here. The exact meaning is not ciear to me. " There is a subtie contempt of the tater transiators impiied. The eariier ones had ricgy, an understanding which is operationai on the Buddha-tevet, whereas the iater ones had difHcuities even with go-Aa, an etementary grasp of things.

produce original thought and offer mora) advice, the old tradition constantly tells us that things are not at all what they seem to be and, therefore, instead of leaving everything as it is, it engages in an on-going quest.)^" The system that the rNying-ma-pas established and follow unfolds as the different levels of a spiritual vehicle fiAeg-pa. yanaj or path that is determined according to the capacity possessed by an individual to deal with this growth process. Therefore, in view of the fact that the so-called path or spiritual vehicle)) is none other than the growth process itself, within a Buddhist context, a path is never a static link between two points. This means that the growth process which constitutes a path)) or a spiritua! vehicle)) is a dynamic structure produced in the ongoingness)) itself In order to exemplify this dynamic structure in terms of a growth process, 'Jigs-med-gling-pa explicates three groups of instructions 1. Instructions by way of aiding fgnyen-po 7 Jon Ju gmngj-paj, 2. Instructions by way of a summary fAJJu-Aa 7 Jon Ju gyungj-pa), and 3. Instructions by way of [an individual's intellectual] capacity fJAang-po7 Jon Jti g.wngy-/?aJ. Here, wyiruci;'onj Ay way q/*a;'J;'ng refer to the 84,000 antidotes that counteract passion-lust ("JoJ-cAagjJ, aversion-hatred fzAe-yJangj, and infatuation-dullness fgi:'-wMgJ the three poisons each of which consists equally of 28,000 negative emotions. These are also said to be 84,000 aiding forces, because the 7r;p:'iaAa (Three Baskets of Learning) H'naya (ethical.principles), 6*uiray (popular discourses), and ^AAi'JAarwa (specific treatises) each consisting of 28,000 instructions, give specific instructions to those who have started on the path. ThjirMcficng Ay way of a yum/nary refer to the outer and inner tantras comprising the six division tantra. The three divisions of Ar:ya, uAa (or carya), and yoga constitute the outer tantras, and the three divisions of waAa, arm, and aii constitute the inner tantra. /n^irticii'onj Ay way q/* /an /nJ;v/Jt<a/'j inie/Zecitva// capae/iy outline the progressive steps involved in the growth process which culminates in Great Bliss and those steps are grouped into three units: 1. Spiritual path which is the foundation or cause fAun-'Ayting 'Jren-pa':' iAeg2. Spiritual path that makes the practitioner aware of the difficulties involved^ ^JAra'-iAuA rig-AyeJ-Ayi /Aeg-pa^, and
i" H. V. Guenther, HaddAiyi FAiioyopAy in 7*Aeory and Praciice, Baitimore (Penguin Books Inc.) 1972, pp. 195-96. For dAa'-iAaA, see the clear presentation by Rong-zom-pa chos-kyi-bzang-po (10)2-1088) in his gyang-iAor-Au, pp. 114 f. For a discussion on his iife see, Riae /Innaiy, Part I, pp. 160-67 and Cryyiai M'rror, Emeryvitie (Dharma Publishing) 1977, Voi. V, pp. 237-40. t9 289

370

3. Spiritual path of ethically positive actions that confer autonomy fdAangAsgyur /AaAs-Ayz /Aeg-pa,). The spzrz/tza/pa/A wAi'cA (AcybMwdaa'ow or cause is threefold in view of the spiritual capacity of an individual. Therefore, there is the spiritual path of a listener (sravaka), who must be trained in matters pertaining to ethical principles explained in the H'na.ya-p:'?aA:a. There is the spiritual path of a selfstyled Buddha fpra/ye/ca-AaddAaJ, who must be trained in matters pertaining to mental integration or meditative concentration explained in the ^azrap/Za/ca. Finally, there is the spiritual path of a bodhisattva who must be trained in matters pertaining to appreciative-discrimination explained in the /4AAz'dAarwa-p!ZaA:a. The tantric text, &Xod-pa cAe/i-po FzW-AzAzTz wcAog-g; rgyud, states: The explanation regarding the three on an inferior level: When one understands ethical principles, he is a listener. When one possesses perfect knowledge, he is a self-styled Buddha. When one possesses critical discursive faculties, he is a bodhisattva. The s/7i*r;'?Ma/ pa/A /Aa? wa/ces /Aeprac/;7;'ofier aware o/"/Ae dZ^ca//;'es /nvo/ved refers to the three divisions of A:r(ya, apa, and yoga that constitute the outer tantra. The tantric text quoted above states: The explanation regarding the three on the middle level: Those who are lowest [practice] A:r/ya. Those who are next, carya. Those with understanding, yoga. The importance of these three tantras lie in their capacity to aid one's progress in the growth process. According to H. V. Guenther, A:r/ya which refers to action and ...that initiates the subsequent stages for man's quest for meaning, . . . opens up new perspectives from which man is able to see himself as a living being rather than a theoretical p o s t u l a t e . ^ " When man sees himself as a living being, his mode of life becomes sincere to his very existence, and this is carya.^* ' But action and behaviour do not belong to the private domain of man himself, for they express themselves in a temporal world. Therefore, action and behavior must originate in a contemplative mind.^ This is yoga. The spZrZZaaZpa/A q/*e/AZcaZZy posZ/Zve acZZcHS /Aa/ ccn/er aa/onowy refers to the three divisions of waAa, ana, and a//' that constitute the inner tantra. The same text quoted above summarizes this aspect as follows:
3 "H.V. Guenther, op. c<7.. p. )74.
Op. Ci';., p. t78.

The explanation regarding the three higher ones: As a mind contented, it is the development stage. As the quintessence of mind, it is the fulfillment stage. As the profound secret, it is the great completion. Here, the meaningfulness of life itself, i.e. the message it sends out (afgongs), as luminous light f od-gsa/-Aa) and spontaneous awareness frang-sAar-Aa'ZyesAes), is now the very foundation of the continuum and expanse of existence itself. It is said to be ((inexpressibles, because words fail to capture the immediacy of experience. Life is a super-aesthetic experience with all its wonders, enjoyment, and satisfaction. Therefore, in view of its development stage, it is like a foundation from which all that is becomes manifest as the wonder of an aesthetic experience (rZg-pa'z cAa^Aru/J, and this is called fnaAaycga-/an/ra. In view of its fulfillment stage, it is like a path that leads to the experience in which all that is and makes its presence felt fswa/zg-AaJ is itself the play and creativity of this experience frig-pa'/ roZ-r/sa/J, and this is called anHyoga-Zan/ra. In view of the fact that experience guides ( wan-ngagj from within and is perfectly complete f r d z o g s - p a cAen -poJ, it is the fruit such that all that is is manifested as the aesthetic experience itself frZg-pa rang-sna^g), and this is called a/Zyoga-ZawZra. Technically, no discussion of aZZyoga can be complete without a discussion of its three sub-sections of seww-sde (mentalistic/experiential section), A:/ong-s& (expansiveness/feeling section), and fnan-ngag-gZ (guidance section), but let it suffice to say that because both the sews-stZe section and the AVong-sde section are still conceptual and therefore imply the need for language, the rnan-ngag-g:' section is presented so as to allow the individual to be guided by experience-assuch. ^ To be guided by experience as such is to experience life in its dynamic structure, and as such, the aesthetic experience is at oncedictated to and dictates its context of time and space. In this twofold activity, the human situation becomes a situation of response and solicitation for a response. In order to explain this interaction, 'Jigsmed-gling-pa explains the distinction between teachers (s/on-paJ and mediator (w/.yAow-pa). Here, s/on-pa refers to /Ae teacher, i.e., the whole system (Being Existence) and /n/sAon-pa refers to the ((explicating)) sub-system or branch-system of the whole system. These two distinct sources for the tantric tradition are discussed in his explanation of the /fna/Zara-yana (Ma-na-fned-pa'Z /Aeg-pa;
33 The discussion on the three instructions fgwngjJ onwards is a summary of 'Jigs-med-giing-pa's systematization found in Dr/y-/an pp. t00-)02 and is interpreted by me in accordance with the discussion on Tantra found in H. V. Guenther, op. c;7.. pp. ] 55-209. The quotations from AAM-pa c/tcn-po M'(/-Z?z/</n mcAog-g/ rgyMtf are the ones found in :Jigs-med-giing-pa's discussions on the pages just mentioned.

372

M Op. c/<., p. t79. J , ,

18 27

spiritual path regarding which there is nothing superior). He begins his discussion by exptaining the common source for the occurrence of tantra. Having made the case that the source for tantra is twofoid, he goes on to discuss why one of the sources expresses itseif by the words Thus have I said)), and why the other source expresses itseif by the words Thus have I heard. He begins his discussion by quoting the TM-'gyHr^* which states: In conformity with other spirituai pursuits, In order to gain the confidence of his audience, The compiier presents [the teaching] . From the common [stories of the] MJanay. Because the teaching has arisen from A basic ruie to educate, In order to educate [man], He makes [the teaching] abide.)) This passage cieariy indicates two sources for the origination of the tantras and, as 'Jigs-med-gling-pa has aiready shown, the two forms, Thus have I said)) and ((Thus have I heard)), are equaiiy expressions of the Buddha word. In this context, however, the teacher refers to one who is freed from the restrictions of acceptance and rejection, because he is constant in the intensity of his luminous existence and because the foundation of his iife Akanistha is a seifiiiuminating awareness that radiates from the very core of the meaningfuiness of his existence. Therefore, when he communicates, he communicates in the form, Thus have I said)). In contrast, a mediator who derives his experiences in !ife by paying attention to the words in the text rather than to meaning, communicate in the form, ((Thus have I heard)). However, those who are confused ciaim that because other sutras and tantras explicitly state, ((Thus have I heard)), and do not state, Thus have I said)), the texts that begin with the latter statement could not be tantras. However, this merely indicates that their eyes of the intellect are closed. 'Jigs-med-gling-pa goes on to argue that if those texts that begin, Thus have I said)), cannot be accepted as authentic tantras because they make the claim to
3* Dr;'j-/an p. [68: I MeggzAan mamy dang jgo Asian pAyir II (Ann mang dag gig/enggzA/yM II ydadpo rangg/ 'AAormamy/a H yidcAfy AyapAyir Ayianpayie jjgda/gzAi/ayni 'duiAyedda )l Ayang AayAyianpa gnaypar Ayed [ These [ines with variant speiiing or speiiing mistakes which are simpiy to be ignored can be found in rNying-ma rgyad-'Aam Voi. [0 fpcd iAo) p. 396. Passages having simiiar impiications can be found in r/Vying-ma rgyad-'Aam, Voi. [ fpcd Aa) p. [7. gdai-gzAi above might be better read 'dai-gzAi aithough gdai can be found in the dictionary. See Chandra Das, ^ 77Aeian-EngiiyA Dictionary, p. 66).

explain rather than to listen, then those who would so claim would have to face the problem of having texts such as the Afan/'iivf-jaJ/iaiia and the /IMfWMMd/iara(cniraps turn into non-tantric texts, because the Afaii/MVMaJ/iana states: Because it is the identity-experience of the secret [doctrine], It must be explained properly by me to you.)) and the /[MitMandMara-fanira states: ((Therefore, the secret [doctrine] is to be explained.)) Thus, from the discussion above, it becomes evident that the novel phrase, ((Thus have I said)), results from a difference in perspective and in foundation on which the person stands. This difference in perspective and foundation has been the basis from which the distinction between the new)) and the ((old)) traditions has arisen. This distinction, however, need not become the basis for alarm. Instead, it can become the basis from which new avenues and new perspectives in life can be found. In discussing the rNying-ma-pa tantras, therefore, what is important to remember is that the rNying-ma-pas ((... intended first and foremost to be pragmatic, a putting into practice ofthe insights realized by all the Buddhas and Bodhisattvas of the past... The achievement of realization through the practice of teaching is the ultimate test of that teaching.))^

3s These texts appear in the AATa'-'gyur section of the Tripitaka and therefore are Buddha-vacana. The particuiar passages quoted are taken from 'Jigs-med-gting-pa's Driy-ian p . t68. "E.GeneSmith, op. cii.. p. 7.
23*

374

375