53570291 buddhist civilization in tibet

96

Upload: lalitajangra

Post on 18-Apr-2015

106 views

Category:

Documents


16 download

TRANSCRIPT

Page 1: 53570291 Buddhist Civilization in Tibet
Page 2: 53570291 Buddhist Civilization in Tibet

BUDDHIST CIVILIZATION IN TIBET

By TuUcu Thondup

Page 3: 53570291 Buddhist Civilization in Tibet

© 1978 Tulku Thondup

Published by Maha Siddha Nyingmapa Center.

U.S.A. - 1982

Page 4: 53570291 Buddhist Civilization in Tibet

BUDDHIST CIVILIZATION IN TIBET

Table of Contents

Preface ............................................... ......................................... vii Key Political and Religious Figures in Tibetan History .......................... " ix Key Figures in the Nyingmapa Tradition.......... ................................. xiii Key Figures in the Kagyudpa Tradition.............................................. xv Key Figures in the Sakyapa Tradition.............................................. xvii Key Figures in the Gelugpa Tradition................................................ xix Map of India................................................................................ xxi Map of Ttbet (showing major monasteries)....................................... xxii

I - The Development of Buddhism in Tibet

Introduction.................................................................................. 3

r. Nyingmapa (the Ancient) School............................................... 7 The Transmission of the Nyingmapa Teachings ........................ 13 1. Long Transmission of Canons ............................................. 14 2. Short Transmission of Discovered Dharma Treasures.......... 15 The Nyingmapa Scriptures.. .............................. .......... ............ 17 Nyingmapa Doctrine. ........... ....... .... ...... .................................. 19 Important Nyingmapa Monasteries and Institutions ...... ............ 23

Tibetan Buddhist School Which Resulted From The Later Spread of the Doctrine.......... . .... ............... ................ ..... .. .. ... 24

II. Kagyudpa School... ......... .............. .............. ................... ......... 25 Kagyudpa Doctrine .... ....................... ........ ..... .......... ........... .... 31

III. Sakyapa School.. ........... ...... ............................ .......... .... ......... 33 Sakyapa Doctrine... ...... .......................... ........ ........ ................. 35

IV. Gelugpa School ....................................................................... 37 Gelugpa Monasteries ............................................................... 39 Gelugpa Doctrine ................. ........ ...... ................. ........... ......... 41

V. Some Other Tibetan Buddhist Schools..................................... 43 1. Kadampa School.. ...... ..... .......................... ........... .............. 43 2. Zhi-Ched·Pa and Chad Schools. ................. ............... ...... .... 43

1) Pho·Chod ...................................................................... 43 2) Mo·Chod..................... ...................................... ............ 44

3. Jonangpa School............ ........ ...... ................. .................... 44

Page 5: 53570291 Buddhist Civilization in Tibet

II - The Scope of Tibetan Literature

Introduction ............ ................................... ,. . .... . ..... ........ ........ ... . 49

I. The Religious Literature .......................................... '" ... '" ....... 51 A) Religious Literature - According to Origin ..... ... ... ... .......... 51

1. The Literature Translated from Indian Sources ............... 51 (a) The Kajur Collection - The Buddha's Teachings.... 51 (b) The Tenjur Collection - The Works of

Indian Buddhist Scholars.... ............... ..................... 52 2. The Literature Written by Tibetan Scholars .................... 52

(a) The Literature ofthe Nyingmapa School................. 53 (i) The Classification of the Dharma.. .............. .......... 53

(ii) Sutra.................................................................... 53 (iii) Tantra .................................................................. 53 (iv) Study....... ........... ............................ ..................... 56

(b) The Literature of the Sarmapa .... ................. ........... 56 (i) The Classification of the Dharma ..... ...... ........ ....... 57 (ii) Major Texts for Study and Practice ........................ 57

(iii) The Literature of the Kagyudpa School................. 57 (iv) The Literature of the Sakyapa School.................... 58 (v) The Literature of the Gelugpa School....... ............. 59

(vi) The Literature of Some Other Minor Schools ......... 58 B) Religious Literature - According to Subject....................... 63

1. Religion............ ........ ...... ........ ............ .......................... 63 2. History and Biography ................................................... 63 3. Poetic Composition and Yogic Songs ............................ 64 4. Music. Dance. and Art and Architecture ......................... 64

II. The Secular Literature ........ ....... ....... ............. ................. ......... 65 A)

B) C)

D) E) F) G) H)

I) J)

History ............................................................................ 65 Grammar ........................................................................ 66 Poetic Composition. Metrical Literature. and Lexicons...... 67 Logic ............................................................................... 67 Astrology.......... ........ ..................... ................................. 68 Mathematics............................................. ...................... 69 Medicine............. ...... ................ ................ ............... ....... 69 Geography and Cosmology .............................................. 70 Law ................................................................................. 70 Political Writings ....... ........ ........... ......... ...... ........ ............ 70

K) Music and Dance............................................................. 71 L) Drama ............................................................................. 71 M) Art and Craft .. ........... ...................... ......... ....................... 71

Glossary .................................................................................... 73 Index ............................................................................................ 83

v

Page 6: 53570291 Buddhist Civilization in Tibet

PREFACE

This booklet contains two articles which I wrote a few years ago. The fIrSt, "The Development of Buddhism in Tibet" is a brief account of the history of the four major Buddhist schools in Tibet. It includes a description of their doctrines and monastic institutions. These four schools are the Nyingmapa (the Ancient Ones), who are followers of the Old Tantras (those tantras translated into Tibetan before the eleventh century a.d.), the Kagyudpa, Sakyapa, and Gelugpa who are followers of the New Tantras (those tantras which were translated after the eLeventh century a.d.). The account which / have given in this article is the traditional version of the history of Buddhism in Tibet as it appears in Tibetan historical texts.

The second article, "The Scope of Tibetan Literature" is a brief outline of the subject. It presents a general schema of Tibetan literature, classifying the works on various subjects - secular and religious. I have included the names of only a few major literary works ase.xamples of the literature falling under each heading.

I am grateful to Harold Talbot for editing these articles. My gratitude also goes to the Center for the Study of World Religions and to Michael Baldwin and the other members of the Buddhayana Foundation, U.S.A. for their generous sponsorship, which enabled me to prepare these texts for printing. I am also thankful to Eric Jacobson for editing, proofreading and assembling the glossary and index and to Martha Hamilton for doing the typesetting, artwork and arranging for the texts to be printed.

January, 1982 C~ridg~U.S.A. Tu/ku Thondup

vii

Page 7: 53570291 Buddhist Civilization in Tibet

KEY POLITICAL & RELIGIOOS FIGORES IN TIBETAN HISTORY

Founders of Religious Schools and Translators KINGS

2nd cent. Nyathri Tsenpo enthroned in 127 B.C.

First king of Tibet Founded Chogyal Dynasty

5th cent. Lha-Thotho-Ri Nyen-Tsen Brought first Buddhist scrip­tures and religious objects into Tibet in 433 A.D.

Early Spread of the Doctrine 7th· 1 Oth Century A.D.

Thonmi Sambhota First Tibetan Buddhist translator. Invented Tibetan script and grammar.

Padmasambhava Came from India to teach Buddhism in Tibet. Founded Nyingmapa School

Santirakshita t Great Indian

5 scholars who

Vimalamitra visited Tibet.

Kawa Paltseg Tib t n Ch Rea

Bairocana ~ eg- 0 Translators

Zhang Yeshey De

Surendrabodhi } Shilendrabodhi Danashila

Ratnarakshita } Dharmatashila Jnanasena

Indian Scholars

Tibetan Scholars

7th cent. Srong-Tsen Gampo (617-698) Directed the development of a written form of Tibetan language. Inaugurated Buddhism as the religion of Tibet.

9th cent. Thri-Song Deu·Tsen (lQo-844 A.D.)

Invited greatest Indian saints and yogis to teach Buddhism in Tibet. Directed construction of Samye monastery.

9th cent. Tri Ralpa Chan (866·901) Assassinated by pro-Bon ministers.

be

Page 8: 53570291 Buddhist Civilization in Tibet

Nub-Chen Sangye Yeshe

Preserved Tantrik tradition

La Chen Gangpa Rabsal Re-established Vinaya tradition_

Smrtijnana Last great translator of

. the Earlier Spread of the Doctrine.

10th cent. Lang Dharm<;l, ruled 901-906 A.D.

Persecuted and suppressed Buddhism in Tibet. Assassinated by Lha-Lung Pal-Dor.

End of Chogyal dynasty.

10th-13th No central authority cent_ (906-1253)

Gradual return of Buddhist practice in Central Tibet to the end of the 10th century.

Later Spread of the Doctrine 10th·20th Cent. A.D.

Rinchen Zang·Po (958-1051) 10th cent. First great translator of the Later Spread of the Doctrine

Atisa (982-1054) 10th cent. Founded Kadampa Schoo(

Marpa (1012·1099) 11th cent. Founded Kagyudpa School

Kon-Chog Gyalpo 11th-12th (1034-1102) cent.

Founded Sakyapa School

13th cent. Dro Gon Ghogyal Phagpa

Tsongkhapa (1357-1419) Founded Gelugpa School.

x

(1235-1280) Given kingship of Tibet by the Mongol emperor Kublai Khan, 1253.

Sakyapa Rule began.

14th cent. Chang Chub Gyaltsen Overthrew Sakyapa rule,

1349. Began Phagtru Kagyudpa rule.

Eleven Phagtru kings.

Page 9: 53570291 Buddhist Civilization in Tibet

15th cent. Donyod Dorje Overthrew Phagtru rule,

1435. Began Rinpongpa rule.

Four Rinpongpa kings.

16th cent. Tsheten Dorje Overthrew Rinpongpa rule 1566. Began T sangpa rule.

Three Tsangpa kings.

17th cent. Gusri Khan, Mongolian king. Defeated Tsangpa rule,

1646. Gave rule over Tibet to the 5th Dalai Lama (1617·82).

Beginning Gelugpa rule.

Present 14th Dalai Lama (1935· )

xi

Page 10: 53570291 Buddhist Civilization in Tibet

KEY FIGURES OF THE NYINGMAPA TRADITION

Early Spread of the Doctrine -

Padmasambhava (9th cent.) Santirakshita Vimalamitra

Bairochana Kawa Paltseg Chog·Ro Lu'i Gyaltsen " Zhang Yeshey Oe

Nub·Ch'en Sangye Yeshey "

Later Spread of the Doctrine -

9th and 10th century A.D.

Came from India to teach Buddhism in Tibet.

Main Tibetan translators among the 108.

Preserved Tantrik tradition

Started from later half of the 10th century A.D.

Lachen Gongpa Rabsal (10th cent. A.O.)

Re·establishedlpreserved Vinaya in central Tibet.

Smrtijnana (11th cent. A.O.) The last translator of the Old Tantras.

Some of the great Terton(s) - (Dharma Treasure Discoverers):

Nyang-Ral Nyima1.9f'zer (1124-1192) Guru Chowang (fi.6;4.-1270/3) Rig-Ozin God-Oem (1337-1408) Sangye Lingpa (1340-1396) Oorje Lingpa (1346-1405) Ratna Lingpa (1403-1478) Pad rna Lingpa (1450-?) Rig-Ozin Jatshon Nyingpo (1585-1656) Oud-Oul Oorje (16'15-1672) Lha-Tsun Namkha Jigmed (1597-1650?) Ter-Chen Gyurmed Oorje (1646-1714) Rig-Ozin Jig-Med Lingpa (1729-1798) Jam-Yang Khyen-Tse'i Wang-Po (1820-1892) Chog-Kyur Ling-Pa (1829-1870)

xiii

Page 11: 53570291 Buddhist Civilization in Tibet

Some of the great Writers:

xiv

Rong-lom Cho-lang (11 cent A.D.) -Long-Chen Rab-Jam (1308-1363)

Nga-Ri Perna Wang-Gyal (1487-1542) Lo-Chen Dharmashri (1654-1717/8) Pal-Tul Rinpoche (1808-1887) Ju Mipham Nam-Gyal (1846-1912)

Two Kun-Khyen(s) or Omniscient Ones of Nyingmapa.

Third Dodrup Chen (1865-1926) lhen-Phen Cho-Kyi Nang-Wa (1871-1927) Khenpo Ngag-Wang Pal-lang (1879-1941) Jig-Tral Ye-Shey Dorje,

the 2nd Dudjom Rinpoche (1904- ) the Supreme Head of the Nyingmapa School

Page 12: 53570291 Buddhist Civilization in Tibet

KEY FIGURES IN THE KAGYUDPA TRADITION

IN INDIA:

IN TIBET:

TILOPA

NAROPA

MAITRIPA

MARPA (1012-1099)

MILAREPA ( 1040-1123)

GAMPOPA (1079-1153)

Karmapa Du-Sum Khyen-Pa (1110-1193) Founded Karma Kagyud

Phag-Mo Tru Pa, Dor-Je Gyal-Po (1110-1170) Founded Phagtru Kagyud

Won Gom Tshul Thrim Nyingpo (12th cent.)

Zhang-Dar-Ma Trag (1122-?) Founded Tsha/pa Kagyud

Dar-Ma Wang Chug (12th cent.) Founded Barompa Kagyud

Tag-Lung Thang-Pa Tra-Shi-Pal (1142-1210) Founded Tag-Lung Kagyud

Dri-Kung Kyob-Pa (1143-1217) Founded Dri-Gung Kagyud

Tsang-Pa Gya-Re (1161-1211) Founded Drukpa Kagyud

xu

Page 13: 53570291 Buddhist Civilization in Tibet

xvi

Some of the Great Writers Karmapa Rang-Chung Dorje (1284-1334)

Karmapa Mi-Kyod Dorje (1507-1554)

Pa-Wo Tsug-Lag Threng-Wa (1454-1566)

Situ Ten-Pa'j Nyin-Ched (1698-?)

Kong-Tul Yon-Ten Gyatsho (l813~1899)

Rig-Pa'i Dorje, the 16th Karmapa (1924-1981)

Page 14: 53570291 Buddhist Civilization in Tibet

KEY FIGURES IN THE SAKY APA TRADITION

1 Oth-ll th Khon Kon-Chog Gyal-Po (1034-1102) cent Built Sakya monastery in 1073 A.D. and founded

the Sakyapa school.

11th-12th Sa-Chen Kun-Ga Nying-Po (1092-1158) cent. A great scholar and Siddha

12th cent. Sod-Nam Tse-Mo (1142-1182) Great teacher of Sakya school.

12th-13th Trag-Pa Gyal-Tshen (1147-1216) cent. Great teacher of Sakyapa school.

Kun-Ga Gyal-Tshen (1181-1251), Sakya Pandita The greatest scholar of Sakyapa lineage, brought Buddhism to Mongolia and created the Mongolian script.

13th cent. Dro-Gon Cho-Gyal Phag-Pa (1235-1280) Became a preceptor of Kublai Khan, the Chinese Mongol Emperor, who gave him rule over Tibet in 1253 A.D. He was the first priest ruler of Tibet.

14th-15th Rong-Ton She-Cha Kun-Rig (1367-1449) cent. A great scholar who built the Na-Len-Tra monastery in

Phan-Po Valley in 1437 A.D.

Ngor-Chen Kun-Ga lang-Po (1382-1456) Built Ngor E-Wam Cho-Den monastery and founded Ngor-Pa sub-school.

15th-16th Shakya Chog-Den (1428-1507) cent. Great writer.

Go-Rab-Jam Sod-Nam Seng-Ge (1429-1489) An outstanding writer, scholar and critic and built Ta-Nag monastery in Tsang in 1414 A.D.

16th cent. Tshal-Chen Lo-Sal Gya-Tsho (1502-1566) Founded Tshal-Ba sub-school.

20th cent. Kun-Ga Thrin-Le Wang-Gyal, Thri Rinpoche (1945- ) 41st and present Holder of the Throne of Sakya.

xvii

Page 15: 53570291 Buddhist Civilization in Tibet

KEY FIGURES IN THE GELUGPA TRADITION

14th cent.

14th-15th cent.

15th-16th cent.

Tsong-Kha-Pa, Lob-lang Trag-Pa (1357-1419) One of the greatest scholars and writers of Tibet. He built Gaden monastery in 1410 A.D., reformed Tibetan monastic discipline and founded the Gelugpa school.

Gyal-Tshab-Je (1364-1432) . . . Khe-Drub-Je (1385-1438) Mam disciples of Tsong-Kha-Pa

Cham-Chen Cho-Je (1354-1435) Built Sera monastery in 1429 A.D_

Jam-Yang Cho-Je (1379-1449) Built Dre-Pung monastery in 1419 A.D.

Pan-Chen Ge-Dun-Drub (1391-1474), First Dalai Lama Built Tra-Shi Lhun-Po monastery in 1447 A.D.

Cho-Kyi Gyal-Tshen (Ser-Che'i Je-tsun (1469-1546) Great writer and scholar.

Pan-Chen Sod-Nam Trag-Pa (1478-1554) Great writer and scholar.

16th cent_ Sod-Nam Gya-Tsho (1543-1588), Third Dalai Lama He received the title of Dalai Lama from Mongol king Altan Khan and he built Ku-Bum monastery.

16th-17th Lob-lang Cho-Kyi Gyal-Tshen (1570-1662) cent. First Panchen Lama and was the greatest ritual text

compiler of the Gelugpa school.

17th cent. Ngag-Wang Lob-lang Gya-Tsho (1617-82), Fifth Dalai Lama.

He became the spiritual and temporal head of Tibet in 1642 A.D.

17th-18th Lob-lang Ten-Pa'i Gyal-Tshen (1635-1723) cent. First Je-Tsun Dam-pa

He was the highest spiritual and temporal authority of Mongolia. He built Ri-Wo Ge-Gye-Ling monastery in Mongolia.

Ngag-Wang Tson-Dru, first Jam-Yang lhed-Pa (1648-1721) He built Tra-Shi-Khyil monastery in 1710 A.D.

18th cent. Chang-Kya Rol-Wa'i Dor-Je (1717-1786) Chang-Kya successive incarnations were influential teachers in China.

20th cent. Thub-Ten Lung-Tog, Ling Rinpoche (1903- ) The 97th Holder of the Throne of Gaden, or successor of Tsong-Kha-Pa.

Ten-Dzin Gya-Tsho (1935- ), the 14th Dalai Lama.

xix

Page 16: 53570291 Buddhist Civilization in Tibet

I I

c.;t, .. A ••. :. b. ~HAN'sro::~m~u\. Rawalpindi ~

, , ~ 0 Dharmsala

f...'?' , .,pC:J q~

• Thimbu Ganglolt----,

.Sa~alh <;l. __ f~r ~varana81~ '? t------

IN 0 IA

(j) Gaya Bang ladesh ° BodhGaya ~ • Dacca

Santlnlkelan 0 '-'

Galcutta

o Hyderabad

BAY OF BENGAL

~Lanka I N 0 I A N ColOmbO;' J OCEAN \.r/

SCALE OF MILES

100 200 300

I I I

xxi

Page 17: 53570291 Buddhist Civilization in Tibet

Sri nagar

o

SCALE OF MILES

o 50 100 I j

200 I

300 (

400 I

500 I

Names of Monasteries:

Nyingmapa 1 Samye 2 Min-Trol-Ling 3 Dor-Je-Trag 4 Ka-Thog 5 Pal-Yul 6 Dzog-Chen 7 Zhe-Chen 8 Dodrup Chen 9 Tarthang

Kagyudpa 10 Tshur-Phu 11 Dri-Gung 12 Den-Sa-Thil 13 Dag-Lha Gam-Po 14 Pal-Pung 15 Ri-Wo-Che 16 Sang-Ngag Cho-Ling

Sakyapa 17 Sakya 18 Nor-E-Wam Cho-Den 19 De-Ge Gon-Chen

(Lhun-Drup Teng) 20 Dzong-Sar

-7~~

WEST-CENTRAL TIBET (TSANG)

QeJugpa 21 Gaden 22 Dre-Pung 23 Sera 24 Tra-Shi Lhun-Po 25 Chab-Do 26 27

Ku-Bum Tra-Shi-Khyil

CENTRAL (""TIBET; 11

l.I(WU) 28 10 Lhasa 23 21

22-Shlgalse 3 _-__ ........ 2.4 Brah~~>ufr8 ,

28 Ra-Dreng 29 Jo(Mo-) Nang

18 0 V- , GYangtaa 18S0UTHERN TIBET 17

_ ., ... .,-' (LHO-KHAJ ...... I' , •

..... ,....,... __ ~_ I I l

'''(' J

'-- ,--,,'" ' __ J

INDIA

o Talsenlu

xxiii

Page 18: 53570291 Buddhist Civilization in Tibet

VOL. I

THE DEVELOPMENT OF BUDDHISM IN TIBET

Page 19: 53570291 Buddhist Civilization in Tibet

THE DEVELOPMENT OF BUDDHISM IN TIBET

Introduction

Twelve centuries after the Buddha's Mahaparinirvana, Buddism crossed the Himalayan ranges and reached Tibet, the Land of Snow, in the 7th century A.D. In the following centuries Buddhism penetrated into all aspects of Tibetan life and culture and the Tibetan people found in the teaching of Lord Buddha a source of deep peace, happiness and fulfillment. Within the structure of Buddhist teaching, various methods were developed which were suited to different types of individuals. These various methods are included within the three principle paths or yanas: Hinayana, Mahayana and Vajrayana. Tibetan Buddhism is unique in that it contains the scriptures, teachings and traditions of practice of all three yanas. Its almost infinite depth and richness make it one of the world's most profound living traditions. This essay is intended to give a brief account of its development.

When Buddhism reached Tibet, it encountered the ancient native religion called Bon. Bon is a type of Shamanism in which the spirits of the sun, moon, mountains and trees are worshipped. The Bon-Pos, as they were called, also sacrificed animals as part of their religious practice. For several centuries Buddhism and Bon were in conflict with one another in Tibet. Buddhism emerged the victor but Bon has remained a living tradition until the present day. As a result of its encounter with Buddhism, Bon underwent deep and lasting changes_ Many Bon texts were constructed on Buddhist models and as time passed the content of the Bon scriptures reflected Buddhist influence. Buddhist concepts were expressed in the terminology and language peculiar to the Bon texts. There were even a few-great Tibetan Buddhist scholars who translated Buddhist texts into the Bon-Po canon by using the vocabulary employed in the Bon writing. This was done so that the numerous Bon-Pos of Tibet could also benefit from the Buddhist teachings.

Buddhism also had a profound effect on the political situation in Tibet. Part of the reason for its dramatic and almost total success within the country was because of the reverence and devotion of some of Tibet's greatest kings toward the teaching and principles of Buddhism. In giving an account of the development of Buddhism in Tibet we must consider the activities of these kings, because their support and pa­tronage was crucial to the spread of Buddhism in Tibet.

Before the 2nd century B.C. Tibet was not united. There were only small feudal principalities, warring factions and wandering nomads_ Towards the end of the 2nd century B.C. an exiled Indian prince reached Tibet and gained control over a substantial portion of the coun­try. His Tibetan name was Nyathri Tsenpo and in 127 B.C. he was en­throned as first king of Tibet. He built the first palace in the country, the Yum·Bu La-Gang in Yarlung Valley_ He and the lineage of kings that

3

Page 20: 53570291 Buddhist Civilization in Tibet

descended from him extended their control over the whole of Tibet. This lineage came to be known as the Chogyal (Ch·os·rGyal: Dharma King) dynasty_

In 433 A.D_ the 28th King of the Chogyal Dynasty, Lha-Thotho-Ri­Nyen-Tsen, received some Buddhist scriptures and religious objects. He did not understand the meaning of the scriptures but perceived that they and the sacred objects were things of great value and treated them with great reverence. This was the first appearance of Buddhist scriptures in Tibet.

The 33rd king of the Chogyal Dynasty was Srong-Tsen Gampo (617-698) who was the first of the three great Dharma kings of Tibet. Before Srong-Tsen-Gampo's time the Tibeten language had no written form. He sent his minister, Thonmi Sambhota, with many attendants to India in order to study the North Indian languages. After his return to Tibet, he developed the first Tibetan script on the basis of Indian models. He also wrote the basic grammar books for the Tibetan lan­guage and translated many Buddhist scriptures into Tibetan. Two of the wives of King Srong-Tsen Gampo also played an important part in the early history of Buddhism in Tibet. He married princess Bhrikuti, daughter of King Amsuvarma of Nepal and Princess Wen Che'n, daughter of the Emperor Tang Tai Tsung of China. Both of these women were devout Buddhists and they brought many priceless religious objects with them to Tibet. The most famous image of the Buddha in Tibet, the Jo-Wo-Yid-Zhin Nor-Bu, was brought from China by the Princess Wen Che'n. They encouraged and supported the building of many Buddhist temples within the country. The Tsug-Lag· Khang, the main temple of the capital city of Lhasa, was built under the patronage of King Srong-Tsen Gampo and Princess Bhrikuti. The King also constructed three codes of law for the people of the country based upon the principles and discipline of Buddhism. The reign of King Srong-Tsen Gampo marked the beginning of the practice of Buddhism in Tibet_

The 37th Chogyal King, Thri-Song Deu-Tsen (790·844 A.D.) is the second of the three great kings of Tibet. He invited hundreds of Indian scholars and yogic masters to Tibet. The most famous were: Shantarak­sita, an abbot of Nalanda University; Guru Rinpoche or Padmasam­bhava, the greatest Indian Tantric Master; and Vimalamitra, a famous scholar and yogi.

King Thri·Song built the famous Samye monastery. Work was be­gun on the monastery in 810 and during his reign the first Tibetans took ordination as Bhiksus (monks). Working under the King's patronage, the great Indian scholars along with 108 Tibetan translators, such as Bairochana and Kawa Paltseg, translated numerous Sutra and Ta~tra texts from Sanskrit into Tibetan. During his reign Tibet attained a hIgh degree of both secular power and spiritual development. Until the ~ime of Lang Darma, in the 10th Century A.D., his successors contInued to extend and develop the doctrine of Dharma in Tibet. . The last of the three great Dharma kings was Thri Ralpa Chen (f366•901). the 40th king of the Chogyal Dynasty. His major contribution

Page 21: 53570291 Buddhist Civilization in Tibet

was to standardize the methods for translating Buddhist Sanskrit texts into Tibetan. All the texts translated up to this time were retranslated according to the new system. Henceforth, the translation of Buddhist texts was able to proceed with a high degree of accuracy and scholarly excellence. He also invited many great Indian scholars to Tibet and a great number of texts were translated into Tibetan. Unfortunately at the age of 36 he was murdered by his pro· Bon ministers.

King Thri Ralpa Chen's elder brother, Lang Darma, became king in 901 A.D. He was the 41st and last king of the Chogyal Dynasty. Lang Darma was anti·Buddhist and with the help of his pro·Bon ministers he began the systematic destruction of Buddhism in Central Tibet. The persecution fell especially heavily on the Bhiksu Sangha. Many monks were forcibly disrobed or killed. The institutions of Buddhist monasti· cism disappeared from Central Tibet for more than half a century. However, many Tantriks continued to practice covertly as layman and the powerful Tantric practioner, Nub·Chen Sangye Yeshe extracted a promise from the king not to harm the Tantriks or the Tantric texts.

After five years of misrule Lang Darma was killed by a Buddhist priest. After his death his sons fought among themselves for the vacant throne. However, no one of them was able to succeed and for three and a half centuries there was no effective central authority in the land. The different provinces assumed the position of independent states and were ruled by feudal lords.

During the time of Lang Darma's persecution, three great monks fled to the province of Kham in Eastern Tibet and maintained the tradi· tion of the Vinaya ordination there. The greatest disciple of these three monks was La·Chen Gongpa Rabsal. After half a century of absence, the Vinaya lineage of Bhiksu ordination was brought from Kham back to Central Tibet by ten students who had travelled from Central Tibet to study with La·Chen Gongpa Rabsal. By the end of the 10th century A.D. the monasteries of Central Tibet were able to resume their activities and the work of translation and practice was again carried forward. The great Indian scholar, Smrtijnana, was the most renowned translator of this period of Tibetan religious history.

The period we have been discussing so far down to the end of the 10th century is known in the Tibetan historial works as the period of the Early Spread of the Doctrine (bsTam·Pa sNga·Dar). The Tantric texts that were translated up to the end of this period are known as the Earlier Translated Tantras (gSang·sNgags sNga·a'Gyur) or Old Tantras. Smrti· jnana was the last great translator of these texts. The lineage of teach· ing based on these texts is known as the Nyingmapa (The Old Ones). This remained a powerful Buddhist lineage in Tibet up until the present time, and will be discussed in some detail on the following pages.

The texts translated after the beginning of the 10th century are known as the New Tantras (sNgags gSar·Ma). Tibetan religiOUS historians refer to this period of Tibetan history as the Later Spread (bsTan·Pa Phyi-Dar) of the Doctrine. The first great translator of the New Tantras was Rin-Chen lang-Po (Rin-Ch'en blang-Po, 958-1051). Marpa Chokyi Lo-Dro (Ch'os-Kyi Blo-Gros, 1012-1099) and Drog-Mi

5

Page 22: 53570291 Buddhist Civilization in Tibet

Shakya Ve-She (a'Brag-Mi Shakya Ve-Shes, 993-1050) were also great translators of this period.

Various major and minor schools developed based on different texts within the New Tantras. The Kagyudpa school was founded by Marpa (1012-1099) and the Sakyapa School was founded by Khon­Kon-Chog-Gyal-Po (dKon-mCh'og rGyal-Po, 1034-1102). The Kadampa School was founded by the renowned Indian scholar of Vikramashila known as Atisha (982,1054).

Before discussing the contributions of these various schools to the religious history of Tibet it is necessary to conclude briefly our discussion of Tibetan political history. Increasingly during the period of the Later Spread of the Doctrine, especially after the development of the powerful Gelugpa School in the 14th century, Buddhism exerted a powerful influence and then completely dominated the political life of Tibet.

This development began in the 13th century when Dro-Gon Cho­Gyal-Phag-Pa (a'Gro-mGon Ch'os-rGyal a'Phag-Pa, 1235-1280) of the Sakyapa School became the spiritual tutor of Kublai Khan, the Mongolian King who eventually became the Emperor of China. The Khan in gratitude for Phag·Pa's teaching and blessing, made him the ruler of all Tibet in 1253. This was the first time that the supreme secular authority was held by a monk. After Phag-Pa, a series of Sakyapa kings ruled Tibet for almost a hundred years.

In 1349 Chang-Chub Gyal-Tshan (Byang-Ch'ub rGyal-mTshan) of the Phag-Tru (Phag-Gru) clan overthrew the Sakyapa rulers and became king of Tibet. Then a succession of eleven Phag·Tru kings ruled Tibet for 106 years.

During this period, the celebrated scholar Lobzang Tragpa (Blo· blang Grags-Pa, 1357-1419) from Tsongkha, Amdo in Eastern Tibet founded the Gelugpa school. Tsongkha-Pa, as he was known, was a great scholar who wrote many works. He and his disciples built many large monasteries. He stressed the importance of the fundamental teachings of Buddhism and the strict observance of monastic discipline. In time the Gelugpa became one of the most politically powerful of the Tibetan Buddhist Schools. From the 17th century until 1959 the Dalai Lamas of this school were both the spiritual and temporal leaders of Tibet.

Before the Gelugpa assumed power, Tibet was ruled by two successive feudal dynasties. In 1435 Don-Vod Dorje of the Rinpung clan overthrew the Phag-Tru king and four succeeding Rinpungpa kings ruled Tibet for 130 years. In 1566 Tshe-Ten Dorje (Tshe-brTan rDo-rJe) of the Tsang-Pa (gTsang-Pa) overthrew the Rinpungpa ruler and three succeeding kings of this dynasty ruled Tibet for 76 years.

Then in 1642 the forces of Gusri Khan of the Qosot Mongols de­feated the Tsangpa rulers and offered the lordship of Tibet to the 5th Dalai Lama (1617-1682). The present Dalai Lama is the 14th in this lineage.

. . .. We will now discuss the various Buddhist Schools that developed In Tibet, beginning with the Nyingmapa School.

Page 23: 53570291 Buddhist Civilization in Tibet

I. Nyingmapa (rNying-Ma-Pa) School The Ancient Ones

This school was founded by the Indian Tantric master, Padmasam­bhava, during the time of King Thri-Song-Detsen in the 9th century A.D. Various versions of his life are given in the Tibetan scriptures of the Nyingmapa Tradition, of which the following is a general outline.

He was born from a lotus blossom in the Milk·Ocean in the country of U-rGyan (Oddiyana) which modern scholars believe to be the Swat Yalley of Pakistan. He took birth eight years after the Buddha's Mahaparinirvana He attained the deathless Siddhi through Tantric practice and at the age of more than 1000 years went to Tibet in the 9th century. His followers believe that he is still alive in the Rakshas' land (Srin-Po'i Gling) and can be seen by realized persons.

After his lotus birth, King Indrabodhi of Oddiyana found him in the Milk Ocean while he was returning from a successful trip in search of a Wishing·Gem. The king brought him to his palace and as he had no heir, he made him the crown prince. Eventually Padmasambhava married Khadro Od-Chang-Ma (mKha'-a'Gro A'od-a'Chang-Ma). But he asked the king to allow him to renounce the kingdom in order to lead a life of religious practice. When the king refused, Padmasambhava exercising Skillful Means, kiJled a wicked minister's son - who was to die at that time because of his past karmic effects - while they were playing. According to the law of the land Padmasambhava was banished from the country to a cemetary where he took up Tantric teachings and practices. This was in accordance with his wishes and he then visited other cemeteries to receive Tantric teachings and perform Tantric practices and he subdued the male and female spirits of those places. He was blessed by the Wisdom Dakinis Kha-Dro·Ma Zhi-Wa­Tsho (mKha'-a'Gro-Ma Zhi-Ba·aTsho) and Yajra·Yarahi. He then visited different teachers and studied medicine, astrology, logic, and art. He received Bhikshu (monk) ordination from Acharya Prabhahasti. He studied the Yoga Sastras from Acharya Prabhahasti, Yinaya from Ananda, and Tantra including Dzog-Pa Chen·Po (rDzog-Pa Ch'en·Po -Atiyoga, Skt.) from Prahevajra, Shrisinha, Nagarjuna, Hum­kara,Yimalamitra and Buddhaguhya, who were all accomplished masters. Through his practice he received the attainments of the various Tantras.

A very significant happening in his life occurred when he visited the Sahora Kingdom. He gave teaching to the princess of the kingdom and her 500 ladies in waiting all of whom became nuns. The news reached the king that a very handsome stranger- like the son of the gods - was staying with the princess and her maidens. The king ordered that the Guru be burnt in a mountain valley filled with wood and oil. The Guru was to be wrapped in many cloths and the burning to take place before the people of Sahora. After a few days the Guru was not only unharmed but with the miraculous powers he had transformed the burning oil and wood into a mountain lake. He was sitting on a lotus blossom in the middle of the lake attended by many gods and Dakinis.

7

Page 24: 53570291 Buddhist Civilization in Tibet

Upon seeing this the king and his subjects repented of their evil ways and Padmasambhava was taken to the king's palace as a guest of honor. The king himself received teachings from him and offered him his kingdom and the hand of the Princess Mandarava. The Guru took Mandarava as his consort and together they went to the Maratika Cave, located in what is now Nepal, in order to do Tantric practice. There they both achieved the Deathless Attainment.

Then Padmasambhava with his consort decided to return to the Kingdom of Oddiyana. Upon arriving in the country he was recognized by the evil minister whose son he had killed and the King ordered that he and his consort be burnt in a big fire of sandalwood. After a few days the Guru by his miraculous power had transformed the fire into a beautiful lake and he and his consort were sitting on a lotus blossom in the middle of the lake. The king, ministers and all people had faith in him as a great teacher and he remained in Oddiyana for 13 years as the Chaplain of the Palace. He gave powerful Tantric teachings such as the Ka-Du Cho-Kyi Gya-Tsho (bKa'·a'Dus Ch'os-Kyi rGya-mTsho), a condensed text of sadhanas and many fortunate people of the land including the king attained the Vidyadhara Siddhi. After leaving Oddyiana the Guru went to Nepal in order to do further practice. With the support of the Nepalese Princess Shakya-Devi he achieved the Supreme Attainment through the deep practice of the Sadhanas of Yang-Dag (Vishuddha) and Dor·Je Phur-Ba (rDo·rJe Phur-Ba -Vajrakila) divinities. Through this practice he attained and has remained in the form (body) of Mahamudra Vidyadhara.

He then visited many parts of India such as Hurmuja (a small island of Oddiyana), Sikodhara, Dhanakosha, Rukma, Tirahuti, Kamaru, Tharu, Champa, Khasya, Triling (south India), Kanchi and Maghadha (central India). In these places he manifested different forms and subdued the evil spirits wherever he went. He gave various kinds of teachings and many of his disciples attained Siddhis (powers) which result from the successful practice of meditation and yoga.

At this time the great Dharma King Thrisong Deutsen (790·844) was ruling Tibet. He was the most powerful ruler in Tibetan history and under his guidance Tibetan forces captured Ch'ang·An, the capital of the Tang Dynasty and also penetrated all the way to Maghadha in Central India. King Trisong Deutsen as well as being a powerful secular ruler was also deeply devoted to the cause of Buddhism. He invited the great Indian Buddhist scholar and saint Shantaraksita, an Abbot of Nalanda University, to Tibet. The King and the Abbot launched the building of Samye monastery, the first Buddhist monastery in the country. However, because of the influence of the king's wicked ministers and the local evil spirits, it was impossible to carry out the building of the monastery. At the suggestion of Shantaraksita the king invited Padmasambhava, who by this time had the reputation of being the most powerful Tantric master in India, to Tibet in order to defeat the forces obstructing the construction of the monastery. It was for this reason that Padmasambhava travelled to Tibet. He quickly pacified and slilidued all the forces opposed to the construction of Samye Monastery,

Page 25: 53570291 Buddhist Civilization in Tibet

as well as defeating all the other forces that were attempting to prevent the teaching of the Dharma in the Land of Snows. He gave both Mahayana and Tantrayana teachings to many fortunate persons. Together with his realized consort, Khadro Yeshe Tshogyal (mKha'·a'Gro Ye·Shes mTsho·rGyal), he traveled with his miraculous power throughout Tibet doing various Tantric practices, performing miracles, giving teachings and blessing hundreds of caves, mountains, lakes, monasteries and temples as sacred places. Hundreds of Tibetans who received his teaching and blessing attained siddhis. He had 25 principle disciples (rJe-a'Bang Nyer-INga) including the king.

The great Samye with its main temple, twelve smaller temples, four great stupas and 108 smaller stupas all surrounded by a high wall, was completed within five years. It was the center from which Buddhism spread to all corners of Tibet. Many great Indian Pandits were invited to Tibet by the king and they worked with Tibetan scholars on the translation of the Buddhist scriptures from Sanskrit into Tibetan. In one of the smaller temples (sGra-bsGyur rGya-Gar Gling) of Samye Monastery, one hundred Indian pandits and Tibetan translators worked together on the translations of Sutras and Tantras. Many Tibetan texts were also brought from other lands by the miraculous power of Guru Rinpoche and were translated into Tibetan. Thus when the great Indian Buddhist scholar Atisha who visited Tibet in 1042 A.D. saw the library at Samye Monastery, he was surprised to find so many Tantras which he had never seen in India. ''These Tantras," he said, "may have been brought from the Land of Dakinis by the power of Guru Rinpoche." In the biography of Atisha it is said that that was one of the three reasons why he realized that there is no end of Tantras.

Thus the mission of Guru Rinpoche to Tibet firmly established Buddhism in the Snow Land. He cleared away the forces that were hindering it and taught the Dharma in such a skillful manner that many Tibetans attained realization. The school that grew out of his mission is known as the Nyingma or Nyingmapa and it has survived through an unbroken lineage of masters until the present day.

But Padmasambhava's work in Tibet did not end with the establishment of Buddhism. He told the king that by his meditative POwer he could transform Tibet into a rich and prosperous land. He transformed barren, rocky lands into pastures and caused water to spring from rocks, Unfortunately some of the king's ministers were anti­Buddhist and they told the king that the Indian Tantrik was turning Tibet into a developed land in order to make it a part of India. The ministers intrigued against him and forced the king to ask him to return to India. The king prostrated before the Guru, made many offerings of gold and with a heavy heart asked him to return to India. Padmasam­bhava said that he had not come to Tibet for gold. He told the king that for him everything was gold and to prove his point he transformed several ordinary objects into gold. Then he said:

9

Page 26: 53570291 Buddhist Civilization in Tibet

"Good happenings bring misery (ill luck), The old compassion is the cause of anger. The mind of the king was changed by the

ministers; The ministers and evil·spirits of Tibet are

mischievous. For sentient beings who are experiencing the result

of bad karma, Even the Victorious Ones (Buddhas) are powerless

to help them . ..

Before leaving for India the Guru gave the teaching of the Man-Ngag· Ita-Ba'i a'Phreng-Ba to the king and others. When he left, a large party accompanied him part of the way to see him off. The wicked ministers sent eighteen men to kill him but when they encountered Padmasambhava, he made them motionless by his miraculous power.

There is some dispute among Tibetan scholars about the length of the Guru's stay in Tibet. Some accounts say that he was forced to leave Tibet because of the influence of the anti-Buddhist ministers. But the, Nyingmapa accounts of his mission in Tibet say that only one of his magical emanations left the country and the real Guru remained at the request of the king. These accounts state that the Guru remained in Tibet for 55 years 6 months. During this time he visited many solitary places with his consort Yeshey Tshogyal and continued to perform powerful Tantric practices in the country. Some accounts say that he visited Samye Monastery and gave teachings there and again was threatened by the king's ministers. This time these ministers were finally silenced by a display of his Tantric powers. The accounts that support Padmasambhava's long stay in Tibet (55 years 6 months) agree that he only left Tibet during the reign of King Thri·Song Deutsen's son; Prince Muthri Tsenpo. He finally left for the Rakshas' Land in the year 864 with an impressive display of his magical power by riding a horse through the air at a place called Gung-Thang La-Thog before the king, Muthri Tsenpo, his ministers and thousands of people who had gathered to see him off.

Guru Rinpoche visited many places in Tibet, snow-peaks, caves, forests, lakes, and temples. He blessed these places and in some of them he concealed various materials, including Dharma texts recording teachings in full or symbolic form, prophesies of the future of Tibet, and sacred objects and images. The Teachings he entrusted to his Disciples and the concealed objects and symbolic scripts to the protection of Dharmapalas, who would hand them over at the appointed times in future ages to the appropriate Ter-Ton(s) (gTersTons - Dharma Treasure Revealers).

Before considering the teachings of the Nyingmapa School, we must first round out our account of the activities of King Thri·Song Deutsen (790-844 A.D.) and his immediate successors who contributed !o !he establishment of Buddhism in Tibet. King Thri-Song Deutsen mVlted many other great Indian scholars and saints to Tibet along with

.10

Page 27: 53570291 Buddhist Civilization in Tibet

Padmasambhava and Shantaraksita. Mahapandita Vimalamitra, Dhar· makirti, Buddhagupta, Kamalashila, Vishuddhasiddha, Shantagarbha and Manjushri came to Tibet from India, Kashmir and Nepal. Also the Tibetan scholars and translators Bairochana, Kawa Paltseg, Chogro Lu'i Gyaltllen, Zhang Yeshey De went to India and Nepal many times to receive Buddhist teaching and bring back texts to Tibet. During this time hundreds of texts were translated into Tibetan including texts from the Vinaya, Abhidharma, Hinayana and Mahayana Sutras as well as Tantric texts. These special Tantras of the Nyingmapa school -Maha Yoga, Anu·Yoga and Ati·Yoga (rDzogs·Pa Ch'en·Po) were trans· lated in Tibetan by Padmasambhava, Vimalamitra and Bairochana during this time.

It was during this era that the first Tibetans took monastic ordina· tion. The king wanted to determine whether or not Tibetans were capable of upholding the many (254) and strict vows which fully ordained Bhikshus must maintain. Seven men were selected for a test case and these men are known in Tibetan historical records as the Seven Men of Trial (Sad·Mi Mi·bDun). They were successful in keeping the vows and hundreds of Tibetans followed in their footsteps and became fully ordained monks. Two sanghas (religious communities) were founded: The Sangha of Renounced Ones (Bhikshus) and the Sangha of Tantriks.

The succession of kings who followed Thri Song Deutsen until the time of Lang Darma supported and encouraged the spread of Dharma. This period of Tibetan religious history culminated in the reign of King Ral·Pa Chen (866·901). He invited the Indian scholars Jinamitra, Shilendrabodhi, Surendrabodhi and Danashila to Tibet and together with the Tibetan translators they carried on the work of translating the Buddhist scriptures. At this time the Tibetan grammatical systems were revised and strict rules were laid down in order to ensure the accuracy of the translations. These rules were known as the rOyal.Po's b'Kas· bChad, the rules by the order of the king. Unfortunately the king was killed by anti·Buddhist ministers at the age of 36 and his older brother, Lang Darma, who was actively against the Dharma came to power and severely persecuted Buddhism in Central Tibet. He ruled only five years before being killed by a Buddhist priest, but his suppression of Buddhism was so thorough that the Dharma virtually disappeared from Central Tibet for half a century. This ends the period known as the Early Spread of the Doctrine in which the Nyingmapa lineage was firmly established in the Land of Snow.

11

Page 28: 53570291 Buddhist Civilization in Tibet

The Transmission of the Nyingmapa Teachings

The transmission or way in which the teachings of a spiritual lineage originate, (particularly if the teachings have mystical and yogic aspects) and are handed down from one generation to the next is very important. It is necessary that the accuracy of the teachings be maintained if they are to be efficacious. Thus all effective spiritual traditions pay great attention to the transmission of their teachings and take great pains to ensure that they are properly communicated from generation to generation. We will now consider the manner in which the profound body of Nyingmapa teachings was transmitted to the generations of practitioners.

Many Sutra teachings of the Buddha and of Buddhist scholars, which were translated in the period of the earlier translation are still present and being practiced in their respective lineages. The Vinaya teachings and the lineage of Bhikshu ordination survived by bringing back the earlier tradition from Kham to central Tibet. Most Tibetan Bhikshus today belong to this tradition from the Earlier Spread. The com~lete scriptures of the original Abhidharma from the Tripetaka never reached Tibet. The Abhidharma of Asanga and Vasubandhu were tran~lated during the Earlier Spread by Jinamitra and the translator Kawa Pal~eg. They taught the Abhidharma to Lha-Lung Paldor and We (dBas) Yeshe Gyalwa. The latter went to Kham where he spread these teachings. . IPrajnaparamita texts were translated and taught by rLang-Khams­Pa Go-Ch'a. Madhyamika texts were translated and taught by Pandit Jny~nagarbha, the translator Chog-Ro Lu'i-Gyaltshen, Shantaraksita, Karnalashila, and others.

With the translators Kawa Paltseg, Chogro Lu'i Gyaltshen, and Nanam Yeshe GyaItshen, Acharyas Danashila and Kamalashila translated the following Sutras: Kon-Tseg (dKon-brTsegs - Ratnakuta), Phal-Wo-Ch'e (Phal-Bo-Ch'e - Avatamsaka), Sher-Ch'in (Sher-Phyin - Prajna-paramita). The Chinese Archarya Kamalashila with the translator Ma Rinch'en Chog (rMa-Rin-Ch'en mCh'og) translated many sutras from the Chinese. Along with the Tibetan translators Shantaraksita translated many texts of the Tripitaka. Padmasambhava with Nub Nam-Kha'i Nying-Po (sNubs-Nam-mKha'i sNying-Po) and others translated many Tantras. With the translator Nyag (gNyags) Jnanakumara, Acharya Vimalamitra translated many Inner and Outer Tantras. The names of the translators are recorded at the end of each text in both the Kagyur and Tangyur.

The teachings of the Nyingmapa Tantras are transmitted through two major systems: Ring-Gyud Kama (Ring-brGyud bKa'-Ma - the Long Transmission of the Canons) and Nye-Gyud Ter·Ma (Nye·brGyud gTer-Ma - the Short Transmission through the Discovered Dharma Treasures). The Kama teachings were transmitted by earlier teachers to

. their disciples through an unbroken lineage of teachers and students. ;The Ter·Ma teachings were texts concealed at various places by Guru

13

Page 29: 53570291 Buddhist Civilization in Tibet

Rinpoche to be discovered in later times by highly realized lamas known as Tertons (gTer-Tons - Dharma Treasure Discoverers).

1. Long Transmission of Canons These are the Tantric teachings which the Buddha himself taught

through the manifestation of various divinities. Most of them were taught by the Primordial Buddha Dharmakaya (Samantabhadra) and transmitted to disciples in various ways. According to the Nyingmapa School the transmission of Tantric teaching occurs in three stages:

1) The Primordial Buddha transmits the teaching to his inseparable disciples, the Sambhogakaya Buddhas, through direct Mind Transmission (dGongs·brGyud) without verbal or physical symbols.

2) The Sambhogakaya Buddhas such as Vajrasattva transmit teaching to Nirmanakaya emanations in different realms including the human realm through Indication Transmission (brDa·br Gyud). This type of transmission is accomplished by verbal and physical indications.

3) In India and Tibet most teachers transmit teaching to their disciples through Hearing (ear) Transmission (sNyan·brGyud). This method is the most commonly used for ordinary beings. Beginning with Padmasambhava, Vimalamitra and other teachers, the Hearing Transmission was started in Tibet and it has continued until the present day. The Mind Transmission and Indication Transmission also still exist among teachers of high Tantric meditational attainment. All of these systems of transmission are very important because according to the Tantric teaching it is necessary to receive the proper transmission in order to practice. Tantric meditation practiced without receiving the proper transmission is dangerous or unbeneficial.

The Nyingmapa system of teaching has six levels of Tantras: The Three Outer Tantras and The Three Inner Tantras. The Three Outer Tantras are the Kriya Tantra, Charya Tantra and Yoga Tantra. The Three Inner Tantras are the Maha·Yoga, Anu-Yoga and Ati-Yoga. The Three Outer Tantras were brought to Tibet by Acharya Buddhagupta and others. The Three Inner Tantras'reached Tibet as follows:

1) Maha-Yoga: Vajrasattva taught the 18 Great Tantras to King Ja of Sahora in India. This king also received them from Vimalakirti who had received them from Vajrapani at the Malaya mountain (Sripada) in Sri Lanka. After passing through many teachers Buddhaguhya received them and then transmitted them to Vimalamitra. He gave the teachings of Maha-Yoga to the Tibetan translators Ma (rMa), Nyag (gNyag) and others. Padmasambhava also taught some of these Tantras to his disciples, including the Drub-Pa Kagyed, the Eight Sadhanas of Great Mandalas.

2) Anu-Yoga: King Ja also received the teachings of this Yana from ~ajrasattva and Vimalakirti. The king then taught them to Siddha K~kunpa and they passed through many teachers finally reaching the 'flbetan Nub·Chen Sangye Yeshey (gNub-Ch'en Sangs rGyas Ye-Shes) \yho was one of the twenty-five principal disciples of Padmasambhava.

Page 30: 53570291 Buddhist Civilization in Tibet

He taught them in Tibet and his lineage has survived to the present day. 3) Ati-Yoga: Vajrasattva transmitted these teachings to the Nir­

manakaya emanation Garab Dorje (dGa-Rab rDo-rJe - Prahevajra) who passed them to a lineage of teachers including Padmasambhava, Vimalamitra and Bairochana who taught them to Tibetans. Ati-Yoga (rDzogs-Pa Ch'en-Po) has three divisions: Semde (Sems-sDe - Chitta­varga), Long-De (Klong-sDe - Abhyantarvarga) and Men-Ngag-De (Man·Ngag sDe - Upadeshvarga). The first two divisions of the AtiYoga teachings were brought to Tibet by Bairochana, Tibet's greatest translator. The Man-Ngag De which is also known as the Man-Mgag Nying-Thig (Man-Ngag sNying·Thig - Instructions on the Innermost Essence of the Heart) are the deepest teachings of the Nyingmapa School. They were brought to Tibet by Padmasambhava and Vimala­mitra and then passed through two lineages of transmission. The first was taught by Vimalamitra and passed through various teachers until it reached the great Nyingmapa saint and scholar Kun-Khyen Long-Chen Rab·Jam (Kun-mKhyen Klong-Ch'en Rab-a'Byams, 1308-1363). The second lineage of transmission was taught by Padmasambhava to his consort Khadro Yeshey Tsho·Gyal (mKha'·a'Gro Ye-Shes mTsho-rGyal) and Princess Perna Sal (Pad rna gSal). He concealed these teachings to be re-discovered at a later time. A few centuries later a reincarnation of the Princess Perna Sal called Perna Lethro Tsal (Padma Las-a'Phro rTsal) discovered the texts and her incarnation Kun-Khyen Long-Ch'en Rab-Jam composed extraordinary commentaries on them. Thus in the figure of Kun·Khyen Long·Ch'en Rab-Jam the two Nying-Thig lineages converged. He was the greatest scholar and saint of the middle period of the Nyingmapa tradition. He wrote 200 treatises on various subjects and his writings are some of the most important treasures of the Nyingmapa lineage and especially of the Man·Ngag Nying·Thig transmission. In the later period of the Nyingmapa School, the most important propagator of the teachings was Kun Khyen Jig-Med Ling-Pa (Kun.mKhyen a'Jig· Med Gling-Pa, 1729-1798) who was a great teacher and writer.

2. Short Transmission of Discovered Dharma Treasures The Terma transmission is referred to as a short transmission

because the lineages connected with it are generally very short. For example, if a disciple of Padmasambhava takes rebirth as a Terton in the 20th century, there is no need to have a long lineage of lamas proceeding him. He himself has received the blessing and empower­ment from Padmasambhava, attained realization, and is thus second to Padmasambhava in the lineage of transmission.

At the time of Padmasambhava's mission in Tibet he and his consort Ye·Shey Tsho·Gyal concealed many texts and religious objects to be discovered by future disciples. The disciples who discovered them were known as Tertons (gTer-sTon). These lamas discovered the texts and objects through their high attainments in meditation and communicated them to disciples who were ready to hear them. Padma

15

Page 31: 53570291 Buddhist Civilization in Tibet

sambhava himself foretold of the people who would become Tertons and gave details of their birth.

The first Terton Sangye Lama (Sangs-rGyas Bla-Ma) appeared in the 11th century. Following him, there were hundreds of lamas who specialized in the discovery of these treasures. There were One Hundred Great Tertons and one thousand minor ones. Among the One Hundred Tertons there were five great ones who were known as the Five Kings. They were: 1) Nyang-Ral Nyi-Ma Od-Zer (Nyang-RaI Nyi-Ma A'od-Zer, 1124-1192); 2) Guru Cho-Wang (Ch'os-dBang, 1164-?); 3) Dor-Je Ling­Pa (rDo-rJe Gling-Pa, 1346-1405); 4) Padma-Ung-Pa (Gling-Pa, 1450-?); and 5) Jam-Yang Khyen-Tse (a'Jam-dByangs mKhyen-brTse, 1820-1892).

16

Page 32: 53570291 Buddhist Civilization in Tibet

The Nyingmapa Scriptures

Most of the important Sutra, Abhidharma, Vinaya, Prajnaparamita and Tantric texts are contained in the Ka-Gyur or Kajur (bKa' -a'Gyur) collection of the Buddha's canons which contains 1046 treatises in 104 volumes_ The Nyingmapa also study the works contained in the Ten­Gyur or Tanjur (bsTan-a'Gyur) collection which consists of commen­taries by Indian Buddhist scholars on the Sutras and Tantras_ This collection contains 3863 treatises in 221 volumes_

There is also a large body of literature important to the Nyingmapa school which is not included in these two large collections_ Some of the most important texts are given as follows: 1) the Nying-Ma Gyud-Bum (rNying-Ma rGyud-a'Bum) which is a collection of Ancient Tantras in 33 volumes which was recently reprinted in New Delhi; 2) the Terma literature of the One Hundred Great Ter-Ton(s)_ One of the most important collections of this literature is the Rin-Chen Ter-Dzod (Rin­Ch'en gTer-mDzod) in 60 volumes compiled by Kong-Tul Yon-Ten Gya­Tsho (rKong-sPrul Yon-Tan rGya-mTsho) (1813-1899)_ This collection was published under the auspices of Venerable Khyentse Rinpoche (Bhutan) and the Institute of Tibetology, Gangtok, Sikkim; 3) the Men­Ngag Ta-Treng (Man-Ngag iTa-a'Phreng) and Ma-Mo Sang-Wa Le-Kyi Thig-Le (Ma-Mo gSang-Ba Las-Kyi Thig-Le) by Guru Padmasambhava and 4) the works of Vimalamitra and Bairochana_

Some of the most important works written by Nyingmapa saints and scholars are listed as follows: 1) the works of Rong-Zom Cho-Kyi lang-Po (Rong-Zom Ch'os Kyi bZang-Po,10th century); 2) the 200 treatises of Kun-Khyen Long-Ch'en Rab-Jam (1308-1363); 3) the works of Pal-Tul Rinpoche (dPal-sPrul Rin-Po-Ch'e) 1808-?); 4) the works of Mi­Pham Rin-Po-Ch'e (1846-1912) in 32 volumes; 5) the works of the 3rd Dodrup Chen Rinpoche (rDo-Grub-Ch'en Rin-Po-Ch'e) (1865-1926) in 6 volumes; and 6) the works of Khenpo Zhenga (mKhan-Po gZhan-dGa', 1871-1927) in 15 volumes_

17

Page 33: 53570291 Buddhist Civilization in Tibet

Nyingmapa Doctrine

The Nyingmapa School classifies all of the Buddha's teachings and paths to enlightenment into Nine Yanas. The first three yanas are called the Hetu-Laksana-Yanas or Yanas of Cause. They are known as the Shravakayana, Pratyeka-Buddhayana and the Bodhisattvayana. The last six yanas are called the six Phala-Vajrayanas or Yanas of Result. These yanas contain the Tantric teachings and are known as the Three Outer Tantras and Three Inner Tantras. We will now give a brief explanation of each of these yanas.

1) Shravaka-Yana (Vehicle of Listeners; Hinayana): The disciples of this ya'na accept anyone of the eight pratimoksa vows of moral discipline. They accept the selflessness of persons (Pudgala-niratma) but not the selflessness of phenomena (Dharma-niratma). The mind and body is relaxed through the practice of tranquility meditation. They do insight meditation on the Four Truths and their sixteen aspects and t!1rough the perfection of the four paths - Sambharamarga, Prayogamarga, Darshanamarga and Bhavanamarga-they attain peace dnd happiness for oneself_ They attain gradually the four stages of result: Stream Enterer, Once-Returner, Never-Returner, and Arhat_

2) Pratyeka-Buddhayana (Silent Buddha; Hinayana): discipies of this path observe anyone of the eight pratimoksa vows as do the Shravakas. They assert the view of Pudgala-niratma, but in regard to the view of Dharma-niratma, they accept the selflessness of objects but they hold the view that the smallest moment of consciousness is true. They practice tranquility meditation, meditation on the Four Truths with their sixteen aspects of interdependent arising (Pratitya­samutpada). Through these efforts one can attain the state of Arhat­hood for oneself.

3) Bodhisattvayana (Mahayana): Disciples of this path assert that all persons and phenoma are without any self or truth. They practice many of the same meditations as in the above two yanas but practice is done with the intention of achieving enlightenment of Buddhahood for the benefit of all living beings. This intention to achieve enlightenment for the benefit of all is known as 'Bodhicitta' and is one of the distinctive marks of the Mahayana path. In addition, they practice the Six Per­fections (paramitas): generosity (dana), ethics (sila), patience (ksanti), strenousness (virya), contemplation (samadhi) and wisdom (prajna). They train in the Four Paths, meditate on the two-fold Niratma and the 37 Wings of Enlightenment (Bodhi-pakshi). After practicing for three countless eons (asankhya-kalpa) they attain the Mahaparinirvana, Supreme Enlightenment. After attaining this state they continue to appear in the world of beings in various forms until all creatures attain enlightenment.

The next six yanas of the Nyingmapa are all within the practice of the path of Tantra. A quotation from one of the ancient tantras (Tshul­gSum-sGron-Me) gives a brief indication of the meaning of the Tantric path:

19

Page 34: 53570291 Buddhist Civilization in Tibet

The aim is the same, but there is no delusion, There are many skU1{ul means and no difficulties, It is for people of sharp intellect; Hence, the Tantrayana is supreme.

The goal of all the yanas is the same - enlightenment or Buddhahood - but the way of practice is different. In the lower yanas, one attempts to avoid defilement or uses various means as antidotes against defile· ment. But in the Tantric paths the defilements themselves are used as a means to attainment. The goal is to see all aspects of existence as perfect and pure. This it is skillful means to attain Buddhahood.

A. The Three Outer Tantras (Phyi-rGyud sDe-gSum) 1) Kriya· Yoga (8ya-rGyud): Disciples of this path concentrate on

the purification of body, speech and mind. They live mostly on vege­tarian foods, sweets and dairy products. They assert that within Abso­lute Truth (Parmartha) all things are equal but in the Relative Truth (Samvriti-Satya) they hold that the divinities are lords and the disciples are servants. They visualize the divinity in front of them and make offerings and recite prayers and mantras. Generally, the devotee does not visualize as himself the divinity. By meditating on the body, speech and mind of the divinity the disciple receives the divinity's blessing. After six or seventeen lifetimes of such practice one will attain the Tri­kula-vajradhara State.

2) ChaJ'ya Yoga (also known as Upaya Yoga; sPyod-nGyud): The disciples of this path maintain the same philosophical view as in the Yoga-Tantra (below) and practice much as in the Kriya-Yoga Tantra (above). The main difference is that they visualize the divinty as a friend or close relation and concentrate on the stabilization of their coritem­plation. They attain the state of Vajradhara within seven lives.

3) Yoga Tantra (rNal-a'Byor-rGyud): The disciples of this path maintain that within Absolute Truth all existents are free from any conceptualization, are empty and shine with radiant clarity. Within Relative Truth all appearances are regarded as the Mandalas of divinities. They do not pay much attention to the cleaning of the body, speech or mind as these things are automatically purified as a result of meditation. Their meditation has two aspects: with char-acteristics and without characteristics. In the first stage the disciples visualize themselves as the divinity and then invite the wisdom divinity (Ye-Shes· Pal and dissolve it into the visualized form (Dam-Tshig·Pa). Then offerings etc. are made. In the second stage, the disciples concentrate on the meaning of Tathata, the non-duality of char·acteristicless absolute nature and all appearances, which are divinities.

B. The Three Inner Tantras (Nang·rGyud sDe.gSum): In the Outer Tantras the distinction between the Two Truths is

maintained, divinities are not visualized with their female consorts the five meats are not taken and one does not attain the final result in'this lifetime. In the Inner Tantras the Two Truths are held to be inseparable,

Page 35: 53570291 Buddhist Civilization in Tibet

all phenomena are equal, the five meats and five nectars are taken, the divinities are visualized with their consorts, and the final result can be attained in this life. The Tantras of these three yanas are the special and distinctive Nyingmapa practices.

1) Maha Yoga: The disciples of this path enjoy all things without being in any way attached to them. Within absolute truth all things are accepted as the essence of the mind and the Dharmakaya. All manifestation, thoughts and appearances are considered to be the sacred aspects of the divinities within relative truth. The disciple purifies all existents as divinities and concentrates on the non-duality of bliss, clarity and no-thought. One can attain enlightenment in this life.

2) Anu Yoga: This practice does not concentrate so much on the visualization of the deities. Rather, the disciple stresses the perfection (rDzogs-Rim) of bliss, clarity and no-thought (bDe-Ba, gSal-Ba and Mi­rTog-Pa). This is done through yogic practices on the veins, semen and energy (rTsa, Thig-le and rlung) in the body. They assert that all appearances are the three great mandalas which are Spontaneous, Empty and Great Bliss. There are two paths contained within this Tantra: The Path of Liberation (Grol lam) and the Path of Skillful Means (Thabs-Lam)_ In the path of liberation one meditates on the no-thought wisdom and sees all appearances as divinities and their Pure land. In the path of skillful means one attains wisdom by using the four or six chakras of the body. Through these practices one may attain Buddhahood in this life.

3) Ali-Yoga (rDzogs-Pa Ch'en-Po - Mahasandhi Yoga): This is the highest teaching of the Nyingmapa, and it is exclusively a Nyingmapa teaching and practice.

Dzogchenpas assert that all the appearances or apparent phenomena are illusions of the deluded mind. They are false because in reality their nature is free from conceptualizations. In nature all existents are the same and they are pure in the Dharmakaya. In practice there is no acceptance or rejection, rather all existents are accepted as manifestations of the nature, Dharmata.

There are three aspects in Dzogchen teachings: Sem-De (Sems-sDe - Chittavarga), long-De (Klong-sDe - Abhyantarvarga) and Men­Ngag-De (Man-Ngag sDe - Upadeshavarga). These teachings are instructions which introduce the student to the nature of the mind or the nature of all existents - the Dharmata (Awareness) by the innermost direct method of practice. After receiving the introduction to this nature, one maintains the practice to make dear and to stabilize this state of Awareness and to attain freedom from worldly defilements forever. When this meditation on the nature of mind is perfected, all eXistents will dissolve into the vast expanse of Dharmata, the Dharma­kaya.

21

Page 36: 53570291 Buddhist Civilization in Tibet

Important Nyingmapa Monasteries and Institutions

There are about 1000 Nyingmapa monasteries in Tibet. Some of the major ones are as follows:

The Samye monastery built by Guru Padmasambhava and Shan­tarakshita in the 9th century is the most important as it was Tibet's first major monastic institution. The Tsug·Lag Khang (gTsug-Lag-Khang) and Ra-Mo-Ch'e temples of Lhasa built by King Srongtsen Gampo in the 7th century and many other ancient temples are of Nyingmapa origin. However, in recent centuries most of these temples are of now administered by the Gelupa Order.

Some of the important monasteries of the present day are given as follows:

In Central Tibet: Min-Trol Ling (sMin-Grol Gling) monastery built by Ter-Chen Gyur-Med Dor-Je (gTer-Ch'en a'Gyur-Med rDo-rJe, 1646-1714) in 1676. Dor-Je Trag (rDo-rJe Brag) monastery built by Rig­Dzin Ngag-Gi Wang-Po (Rig-a'Dzin Ngag-Gi dBang-Po) in 1659.

In Kham: Ka-Thog monastery built by Ka-Dam-Pa De-Sheg (bDe­gShegs, 1122·1192) in 1159. Pal-Yul (dPal-Yul) monastery built by Rig­Dzin Kun-Zang Shey-Rab (Rig-a'Dzin Kun-bZang Shes-Rab) in 1665. Dzog-Ch'en (rDzogs-Ch'en) monastery built by Padma Rig-Dzin (Rig-a'Dzin, 1625-1697) in 1685. Zhe-Ch'en monastery built by the 2nd Rab-Jam Gyur-Med Kun-Zang Nam-Gyal (Rab-a'Byam a'Gyur-Med Kun­bZang rNam-rGyal) in 1735. Khor-Dong (,Khor-gDong) Monastery of Chang-Ter (Byang-gTer) tradition.

In Golok and Amdo provinces: The Dodrup Chen monastery built by the second Dodrup Chen Rinpoche. Tarthang monastery built by Lhatul Rinpoche. Tung-Kar monastery of Ser-Tha. Rong-Wo Srib-Gon monastery of Re-Kong. Rong-Wo Nyin-Gon of Re-Kong.

There are also a large number of Nyingmapa monasteries in Bhutan and some in Sikkim, Ladhakh and parts of Nepal. In recent years there are also a gowing number of Nyingmapa centers and temples in Europe and the United States.

In general the Nyingmapa tradition in Tibet did not have one head for the whole school. But since coming to India, the Nyingmapa recognize H.H. Dudjom Rinpoche, the incarnation of the great Terton Dudjom Lingpa, as supreme head with his main seat in Nepal.

23

Page 37: 53570291 Buddhist Civilization in Tibet

Tibetan Buddhist Schools Which Resulted From The Later Spread of the Doctrine

The persecution of the Dharma by the anti-Buddhist King Lang Darma marks the end of the Earlier Spread of the Doctrine in Tibet Towards the end of the 10th century Buddhism began to reappear in Central Tibet. The 11 th century in Tibetan religious history was a time of great progress and development of Buddhism in Tibet. Many new teachers and texts arrived from India dUJing this period and many Tibetans went to India to study. The texts which were translated dwing the 11 th century and afterwards are known as the New Tantras. These texts and teachers who had mastered the teachings founded new Buddhist schools in Tibet These schools are generaUy known as the Sar-Ma or New Ones. We begin our survey of these schools with the Kagyudpa SchooL

Page 38: 53570291 Buddhist Civilization in Tibet

II. Kagyudpa School (bKa'-brGyud-Pa) Transmission of the Oral Teaching

The Kagyudpa School has two main schools and many minor ones. The two main school are: Shangpa Kagyudpa (Shangs·Pa bKa' ·brGyud) and Dagpo Kagyudpa (Dvags·Po bKa'·brGyud·Pa). A. Shangpa Kagyudpa:

This school was established by the great yogi and Siddha Khyung­Po Nal·Jor (rNal·a'Byor - the yogi of Khungpo, 978·1079). He spent 50 years studying Sutra and Tantra in India, Nepal and Tibet. He had many teachers including Sukhasidha, Rahulagupta and the rainbow body form of Nigu, the consort of Mahasiddha Naropa. The Zhang·Zhong monastery in Shang valley was his principal monastery. In addition, he built 100 other monasteries. He taught for 30 years and had 80,000 disciples.

His main teaching were on the five tantras: Sambhara, Haivajra, Mahamaya, Guhyasamaja and Vajrabhairava. He also transmitted the teachings of Nigu, Sukhasiddha and the doctrine of Mahamudra. This lineage has survived until the present time but it is not very well known at present. B. Dagpo Kagyudpa:

'Dagpo Kagyudpa' translated literally means transmission of the order (canon) of Dagpo (Dvags·Po). Dagpo is one of the names for the great scholar and yogi Gampopa who lived in the Dagpo valley and played a decisive role in the establishment of this school in Tibet.

The founder of the school was Mar·Pa Lo·Tsa·Ba (also known as Ch'os·Kyi Blo·Gros, 1012·1099). He first studied with Drog·Mi Lo·Tsa­Wa (a'Brog·Mi·Lo·Tsa·Ba) (993·1050) in Tibet and he then went to India three times and Nepal four times. He took teachings from 108 teachers. His two principal teachers were the Indian Mahasiddhas Maitripa and Naropa, both of whom were among the 84 Mahasiddhas of Buddhist India. He learned many Tantric teachings including the doctrine of Mahamudra from these realized teachers. Through the teaching and blessing of Mahasiddha Maitripa he accomplished the absolute reali· zation of Mahamudra. Upon returning to Tibet he transmitted the teachings of Sambhara, Guhyasamaja, Haivajra, Mahamaya and others tantrasto his disciples. His four principal disciples were known as the Four Pillars. They were: Ngog·Ton Cho·Ku Dor·Je (rNgog·sTon Ch'os­sKu·rDo·rJe), Tshur·Ton Wang·Ngo (mTshur·Stong dBang·Ngo), Mey­Ton Tshon·Po (Mes·sTon Tshon·Po) and Milarepa (mi·La Ras-Pa).

Milarepa (1040·1123) was Marpa's greatest disciple and much of the teaching of this school passed through him. He was one of the most famous yogis and poets in Tibetan religious history. When he was young he took up the practice of black magic in order to take revenge On the enemies of his family. Through the powers he gained practicing black magic he destroyed his enemies' crops and killed 37 people. Then he realized the consequences of the evil deeds he had committed

25

Page 39: 53570291 Buddhist Civilization in Tibet

and decided to practice the Dharma in order to purify himself. He studied with different teachers and then met Marpa who became his root lama. Marpa subjected him to six years of arduous labor in order that he might be purified of the bad karma he acquired through practicing black magic. At the end of this period of trial Marpa initiated him into the Tantric Mandalas. He then practiced in mountain caves sometimes living for months on a diet of herbs. Because of the power of his Tum·Mo (gTum·Mo - Heat Yoga) he wore only a cotton cloth in the dead of the Himalayan winter. He had many diSciples who attained realization. His two main disciples were Dag·Po Lha·Je (Dvags-Po Lha­rJe) and Re-Chung-Pa (Ras-Chung-Pa).

Dagpo Lhaje (the doctor from Dagpo valley and also known as Gampopa) was born in 1079. His wife died when he was in his twenties and he decided to renounce the world and become a monk. He received the teachings of the Kadampa tradition and of Milarepa and these two traditions merged within him. He obtained the supreme realization and became a great scholar. He wrote many scholarly texts, the most famous being the Dag-Po·i Thar-Gyen (Dvags-Po'i Thar-rGyan) in which the teachings of the Kadampa tradition and those of Milarepa are combined. Because of the renown of Dag-Po Lha-Je's scholarship this school became known as the Dagpo Kagyud. From t.his original school, Four Major Sub·Schools and Eight Minor Sub·Schools developed. The Four Major Sub-Schools of the Kagyudpa are: Karma Kargyu (or Kamtshang Kagyud), Phagtru Kagyud, Tshalpa Kagyud and Barom Kagyud.

1) Karma Kagyud (Kar-Ma bKa'·rGyud): This school grew out of the disciples of Karmapa Du·Sum Khyen:Pa (Dus-gSum mKhyen-Pa) (1110-1193). He studies with many teachers including Gampopa and Rechungpa, attained the supreme realization and built monasteries at Karma Lha-Ding (IDing) and Tshur-Phu (mTshur-Phu). His incarnation was known as Karmarpa Pakshi and he was the first recognized incarnation (Tulku) in Tibet. He visited the court of the Mongols who at that time ruled China and he became the Chaplain of the Emperor, who bestowed the title 'Karmapa Pakshi' on him. The Karmarpa lineage is the head of this school and now is generally recognized as the head of the whole Kagyudpa lineage. The present Karmarpa, the XVlth, Rig-Pa'i Dor-Je (Rig-Pa'i rDo-r Je) who was born in 1924 presently lives in Sikkim and has traveled to many countries throughout the world. He has established over 100 meditation centers in the West.

The Karmarpas are also known as the Black Hat Lamas because from the first or second Karmarpa (there is a scholarly dispute on this point) they have worn a black hat made from the hair of 10,000,000 dakinis. This hat which is worn on ceremonial occasions has been passed through the entire lineage of the Karmarpas. In Tibet the main monastery of this lineage is Tshur-Phu monastery located in the center of the country. The third Karmapa, Rang-Chung Dor-Je (Rang·Byung rDo-rJe), was a great Siddha and scholar and the eighth Karmarpa Mi­Kyod Dor-Je (Mi-bsKyod rDo-rJe), was a renowned writer.

This school produced many other great lamas. One of the most

26

Page 40: 53570291 Buddhist Civilization in Tibet

famous was Situ Cho-Kyi Nyin-Ched (Ch'os-Kyi Nyin-Byed) who built the great Kagyudpa monastery of Pal-Pung (dPal-sPung) in Dege, Kham. He was also a great scholar and wrote 15 texts including the famous commentary to the Tibetan grammatical roots texts. While Jiving in Pal-Pung monastery the great 19th century scholar and writer Kong-Tul Yon-Ten Gya-Tsho (rKong-sPrul Yon-Tan rGya-mTsho) (1813-1899) wrote and compiled 100 volumes of both Nyingmapa and Kagyudpa teachings. His works are known as the Dzod-Nga (mDzod­Nga) - the Five Treasures of Kontrul.

The other lineages of highly attained reincarnations of the Karma Kagyud are: Zha-Mar-Pa (Zha dMar-Pa) or Red Hat, Gyal-Tshab (rGyal­Tshab), Situ and Ne-Nang Pa-Wo (gNas-Nang dPa'-Bo) Lamas.

2) Phagtru Kagyud (Phag-Gru bKa' -brGyud): This school was founded by Phag-Mo Tru-Pa Dor-Je Gyal-Po (Phag-Mo Gru-Pa rDo-rJe rGyal-Po) who was born in 1110. He took teachings from many teachers including Gampopa who taught him the Mahamudra doctrine. He built a monastery at a place known as Phag-Mo (now called gDan-Sa mThil) in Southern Tibet and his tradition came to be known as Phagtru Kagyud. He had many disciples. Some of them were Tag (sTag)-Lung Thang-Pa, Na (sNa)-Phu-Pa, ling-Re Perna Dorje (Gling-Ras Padma rDo­rJe), Tsang-Pa, Gyal-Re Cho-Je Jig-Ten Gon-Po (gTsnag-Pa rGya-Ras Ch'os-eJe a'Jigs-rTen mGon-Po), Kal-Den Ye-Shey Sengye (sKal-IDan Ye-Shes Senge), Ye-Phug-Pa, Kyer Gom-Pa (Gyer-bsGom-Pa) and Gyal (rGyal)-Tsha Rin-Po-Ch'e Kun-Dan (lOan) Re (Ras)-Pa. Many sub-schools developed from the disciples of Phagmo Trupa. In 1349 Chang-Chub Gyal-Tshen (Byang-Ch'ub rGyal mTshan) of this school became ruler of Tibet which helped to spread the influence of this tradition.

3) Tshalpa (Tshal-Ba) Kagyud.: This school was founded by Zhang Dar-Ma Trag (Grags) who was born in 1122_ His main teacher was Won­Gom Tshul-Thrim Nying-Po (dBon bsGom Tshul-Khrims sNying-Po) who was a close disciple of Gampopa. He built the Gung-Thang monastery and had many disciples.

4) Barom Kagyud (a'Ba-Rom bKa' ·brGyud): This school was founded by Dar-Ma Wang-Chug (dBang-Phyug) of Barom in Northern Tibet. He was a close disciple of Gampopa and attained great realization as a result of his teachings_ He built the Barom monastery and thus his tradition is known as the Barom Kagyud.

The Eight Minor sub-schools of the Kagyud lineage all developed from the Phagtru Kagyud School. They were founded by disciples of Phagmo Trupa. They are outlined as follows:

1) Drikung Kagyud (a'Bri·Gung bKa'-brGyud): This school was founded by Kyura Rinpoche (sKyu-Ra Rin-Po-Che, 1143-1192). He received the highest Kagyudpa teachings from Phagmo Trupa and became a great scholar and famous Bhikshu. When he gave teachings 55,000 people sometimes attended including 10,000 monks. He built a monastery in the Drikung valley in Central Tibet and his tradition is known as the Drikungpa. He wrote a series of scholarly volumes called the Gong-Chig (sGongs-gChig). The most famous scholar and writer in the later history of this tradition was Rin-Ch'en Phun-Tshogs who wrote

27

Page 41: 53570291 Buddhist Civilization in Tibet

on aspects of both Nyingmapa and Kagyudpa teaching. There are still a large number of Drikung Kagyud followers and monasteries in Ladakh.

2) Taglung Kagyudpa (sTag· Lung bKa'·brGyud·Pa): Tra·Lung Thang·Pa Tra·Shi Pal (bKra·Shis dPal) who was born in 1142 founded this school. He was an attendant to Phagmo Trupa, received the complete teachings and attained the realized state of meditationless Mahamudra. He built a monastery in the Taglung valley and his tradition was named after the valley. He had 3,000 students. The famous scholar Ngag·Wang Trag·Pa (Nga·dBang Grags·Pa) was also instrumental in the development of this tradition. Sang·Gyal Won Trag· Pa Pal (Sangs·rGyal dBon Grags·Pa dPal), a nephew of Gampopa built the Riwoche monastery in Kham. The monastery is noteworthy in that it contains different colleges for the study of the different schools in Tibetan Buddhism.

3) Yamzang Kagyud (gYam·bZang bKa'-brGyud): This school was founded by Phagmo Trupa's disciple Ye-Shes(Shes)Senge. He received the highest realization just by seeing the Guru and listening to the' introductory instructions in meditation. His chief disciple Ya-Zang-Pa (gYa'-bZang-Pa) who was born in 1169 and built the Yazang monastery. The tradition took its name from this monastery.

4) Throphu Kagyudpa (Khro-Phu bKa' -brGyud-Pa): This tradition was founded by Rin-Po-Ch'e Gyal (rGyal)-Tsha and Kun-Den Re-Pa (Kun­lDan Ras-Pa) who were brothers (some accounts say'nephew and uncle) and disciples of Phagmo Trupa. Rin-Po-Ch'e Gyal-Tsha built the Throphu monastery. They had a nephew called Throphu Lotsawa - the translator from Throphu valley. He tookAeachings and the Bhikshu vows from his uncles and then went to Nepal and studied with many Indian teachers including the great Pandita Shakyashri of Kashmir. He built an 80 foot statue of Maitri Buddha within the Throphu monastery and wrote many important texts.

5) Shugseb Kagyud (Shugs-gSeb bKa'·brGyud): This tradition was founded by Pagmo Trupa's disciple Cho (Ch'os)·Kyi Senge who built Nye-Phu Shug-Seb (sNye-Phu Shugs-gSeb) monastery. The school is named after this monastery.

6) Yepa Kagyud (Vel-Ba bKa'-brGyud-Pa): This tradition was established by Yel-Wa Ye-Shey Tseg (Vel-Ba Ye-Shes-brTsegs). He built the Shar Dor-Je Dang (Shar rDo-rJe rDangs), Lho Yel-Phug and Chang Ta-Na (Byang rTa-rNa) monasteries.

7) Martshang (sMar-Tshang) Kagyud: This tradition was started by Marpa Richen Lodro (sMar-Pa Rin-Chhen Blo-Gros) of Mar·Shod in Kham.

8) Drukpa Kagyud (aBrug·Pa bKa'-brGyud): This tradition waS established by Phagmo Trupa's highly realized disciple Ling-Re-Pa_ (Gling-Ras-Pa) and the latter's disciple Tsangpa Gyare (gTrang.Pa rGya; -Ras) (1088-1158). This school eventually divided into three subschools known as the Middle (or Central) Drukpa, Lower Drupka and Upper Drupka Kagyud_ Each of these three branches is briefly discussed. below.,_

a) The Par-Druk (Bar-a'Brug) - Middle Drukpa Kagyud: Ling·Re~,(:

28

Page 42: 53570291 Buddhist Civilization in Tibet

Pa (1248-1308) was a highly realized disciple of Phagmo Trupa who had many disciples and who constructed a monastery at Na (sNa)-Phur. His disciple Tsang·Pa Gya·Re (gTsang-Pa rGya·Ras) (1161-1211) became a famous teacher whose teachings were sometimes attended by as many as 50,000 people. After building the Long·Bol (Klong-rBol) and Ra­Lung monasteries he went to a place called Nam (gNam)-Gyi Phu to build a monastery. When he and his party reached Nam·Gyi Phu they saw nine roaring dragons flying in the sky. The Tibetan word for dragon is "a'Brug" which is being pronounced as "Druk". The flying dragons were taken to be an auspicious omen and the monastery and the lineage which sprang from it came to be known as the Drukpa. This school eventually became very popular in Tibet. Its foHowers were simple people, content with few material possessions who were known for their deep practice of the Dharma. There is a Tibetan proverb which says:

Half of the people are Drukpa Kagyudpas, Half of the Drukpa Kagyudpas are beggars, And half of the beggars are Drub Thobs (Siddhas).

Later in this tradition many great scholars appeared including Sang-Gye Dor-Je (Sangs-rGyas rDo-rJe), Pod Khe-Pa (Bod-mKhas-Pa) and Padma Kar·Po (dKar-Po). Padma Kar-Po (1527-?) was a famous scholar whose collected works covers fouteen volumes. Among the Drukpa Kagyudpas he is known as Kun·Khyen (Kun-mKhyen - All Knowing). He was the fourth Druk-Ch'en incarnation of Tsang-Pa Gya­Re (gTsang-Pa rGya-Ras). He founded the Sang·Ngag Cho·Ling (gSang­sNgags Ch'os-Gling) monastery near the Tibetan-Assamese (an Indian State) border. This monastery became the residence of the Druk-Ch'en incarnations. Two lineages of incarnations came from him - Pag·Sam Wang-Po (dPag·bSam dBang-Po) and Ngag·Wang Nam-Gyal (Ngag­dBang rNam-rGyal) (1594-1651). The latter went to Bhutan and became both the spiritual and temporal head of the country. Eventually this school became very powerful in Bhutan and in the Tibetan and Bhutanese languages Bhutan is known as "Druk" (a'Brug) or country of the dragon.

The greatest Siddhas of this school are Tsang-Nyon (gTsang sMyon) (1452-1507), Druk-Nyon Kun-Leg (a'Brug-sMyon Kun-Legs) (l455-?), Wu-Nyon (dBus-aMyon, 1458-?).

b) The Med-Druk (sMad-a'Brug) - Lower Druk-Pa Kagyud: This sub school was founded by Lo-Re-Pa Dar-Ma Wang-Chug (Lo-Ras-Pa Dar-Ma dBang-Phyug) who was a disciple of Tsang·Pa Gya-Re. He lived a very humble and strictly disciplined life. He built the Wu-Ri (dBu-Ri) and Senge-Ri monasteries. The tradition he founded is known as Med-Druk.

c) The Tod-Druk (sTod-a'Brug) - Upper Druk-Pa Kagyud: This sub school was founded by God·Tsang-Pa Gon-Po Dor-Je (rGod-Tshang-Pa mGon-Po rDo-rJe) who was also an important disciple of Tsang·Pa Gya­Re. He was very highly realized, led a simple and austere life and had many disciples. His main disciples were O-Gyen-Pa (O-rGyan·Pa),

29

Page 43: 53570291 Buddhist Civilization in Tibet

Yang-Gon-Pa (yang-dGon-Pa), Chil-Kar-Pa (sPyil-dKar-Pa) and Ne-Ring­Pa. Ba-Ra-Wa Gyal-Tshen Pal-lang (a'Ba'-Ra-Ba rGyal-mTshan dPal­blang) (1255-1343) was one of the greatest scholars of this lineage. Ogyenpa Rin-Chen-Pal (1230-?) who was a disciple of God-Tshang-Pa became a great Siddha and visited Bodhagaya, Jalandara, Oddiyana and China. He wrote many works including a famous guide to the Oddiyana country. He had many disciples including the Karmapa Rang­Chung Dor-Je (Rang-Byung rDo-rJe), Khar-Chu-Pa (mKhar-Chhu-Pa) (1284-1339) and Tog-Den Da·Seng (rTogs-IDan lla-Seng).

At the present time the most well known of these sub-schools are the Karma Kagyud (or Karma Kam-tshang), Drukpa Kagyud and Drikung Kagyud.

,/

30.

Page 44: 53570291 Buddhist Civilization in Tibet

Kagyudpa Doctrine

The Kagyudpa teachings are based on the Kadampa tradition and the Tantras of the New Translation. The special teachings of this school are A) the Naro·Cho-Trug (Na-Ro Ch'os·Trug - Six Yogas of Naropa) from the Indian Mahasiddha Naropa and B) the Mahamudra teachings of Mahasiddha Maitripa. A) The Naro Chodruk (Six Yogas of Naropa):

There are six aspects of this advanced Vajrayana meditation practice. They are briefly described as follows.

" 1) Twnmo (gTum-Mo: Heat Yoga): This is the basic practice of the Six Yogas of Naropa in which the veins, air, heat and semen are used to produce the four kinds of bliss and to actualize the wisdom of the union of bliss and emptiness. The union of bliss and emptiness is known as the Mahamudra.

2) Gyulu (sGyu·Lus: Maya Body): The purpose of this practice is to make further progress on the path of realization. Through the practice of this yoga the meditator is taught to see all appearance as the illusory body of the deities.

3) Milam (rMi·Lam: Dream): This yoga is used to test the strength of the practice. The meditator is trained to maintain awareness during sleep and dream states.

4) OdsaL (a'od-gSaI: Radiant Clarity): This practice is the essence of the path. The meditator practices until he achieves the State of the Unbom Radiant Clarity Samadhi in which all of existence becomes the spontaneously arising body of clarity and emptiness.

5) Bardo (Bar· Do: Intermediate state between death and rebirth): This practice is used to actualize the union of clarity and emptiness in the intermediate state through the experience of the Maya-Body and Radiant Clarity.

6) Phowa (a'Pho·Ba: Transference): This practice is used to maintain the continuity of the path throughout one's life. If the meditator should die before perfecting the path through this practice he . is able to continue his practice into the next life. By this practice the meditator can enter the Pure State through the door of the Mahamudra. There is another type of Phowa called "a'Pho·Ba Grong-a'Jug" which enables the practitioner to transfer his consciousness into another body.

The lineage of this teaching came from the celestial Buddha Vajradhara, Mahasiddha Tilopa, Mahasiddha Naropa, The Great ,Translator Marpa, Milarepa and Gampopa, etc. 8) Mahamudra (Phyag-rGya·Ch'en·Po):

The Mahamudra teachings have two aspects: The Mahamudra of the Sutra and Mahamudra of Tantra.

In the Mahamudra of Sutra it is taught that the nature of mind is Radiant Clarity and undefiled. The meditator meditates directly on 9l1modified mind which is inseparable from appearances and empti-\,".

31

Page 45: 53570291 Buddhist Civilization in Tibet

ness. The Relative Truth is the sudden defilements and the Absolute Truth is the Buddha Nature. In reality, all existents are free from all con­ceptualization and are emptiness.

In the Mahamudra of Tantra the meditator is introduced to the nature of mind and concentrates on that one pointedly. As a result, the lung (rlung) (air or energy) enters the Wu-Ma (dBu-Ma - central vein) and generates the Tum-Mo (gTum-Mo, heat - Chandali, Skt.) and develops the four kinds of bliss. The meditator then concentrates on the union of bliss and emptiness in order to attain the final goal of the Mahamudra state.

The lineage of the Mahamudra teachings came from the Indian Mahasiddha Maitripa and was introduced into Tibet by the translator Marpa who passed it to Milarepa who passed it to Gampopa. These teachings have been passed through an unbroken lineage of masters down to the present day.

The fundamental teachings of the various schools of the Kagyudpa tradition are the same. However, the different schools had, slightly different methods of practice and interpretation.

/

32

Page 46: 53570291 Buddhist Civilization in Tibet

III. Sakyapa (Sa-sKya-Pa) School Grey Earth School

Khon Kon-Chog Gyal-Po (a'Khon dKon-mChhog rGyal-Po, 1034-1102) was the founder of this schooL In 1073 he built a monastery in Upper Tsang_ At the place where he built this monastery the color of the earth was grey. 'Sa-Kya' means grey earth and the monastery and the tradition that came from it are known as Sakyapa_

The earlier generation of the Khon clan were noted followers of the Nyingmapa_ But Khon Kon-Chog Gyal-Po went to the great translator Orog-Mi Ye-Shey (a'Brog-Mi Ye-Shes, 993-1050) and received the teactiings and initiations· of the New Tantra (gSar-Ma). He was instructed in the Lam-Ore (Lam-a'Bras - the path and result) teachings which had been expounded by the Indian Mahasiddha Bairupa.

Khon Kon-Chog Gyal-Po's son, Sa-Chen Kun-Ga Nying-Po (Sa-Ch'en Kun-dGa'-sNying-Po, 1092-1158) became a great scholar and Siddha. He received the special Lam-Ore teachings from Mahasiddha Bairupa himself who came to the Sakya monastery by his miraculous power and stayed and taught for one month. Two of Sa-Chen Kun-Ga Nying-Po's sons Sod-Nam Tse-Mo (bSod-Nams rTse-Mo, 1142-1182) and Trag-Pa Gyal-Tshen (Grangs-Pa rGyal-mTshan, 1147-1216), became great scholars and Siddhas. Their younger brother's son, Kun­Ga Gyal-Tshen (Kun-dGa' rGyal-mTshan, 1181-1251), became the greatest scholar of the Sakyapa schooL He was recognized as the highest authority on the teachings of the lineage. He became a Bhikshu and wrote many scholarly volumes. Later he became known as the Sakya Pandita. He defeated the great South Indian Pandit, Hari­Nanda, in a debate in the Kyirong valley between Tibet and Nepal. He was invited to the Chinese court by the Mongolian Emperor of China, Gotan who was the grandson of Gengis Khan. He became the supreme teacher at the Chinese court and devised the script and grammar for the Mongolian language.

The Sakya Pandita's younger brother's older son, Oro-Gon Cho­Gyal Phag-Pa (a'Gro-mGon Chhos-rGyal a'Phags-Pa, 1235-1280) was a great teacher and became the first Lama Ruler of Tibet. He studied under his uncle's guidance and became a highly realized Lama. After his uncle's death he became the guru to the Chinese Emperor Kublai Khan. In return for receiving Abhishekha (initiation) the Emperor offered him central, western and southern Tibet. At the time of his 8e<:ond visit to China the emperor offered him additional areas of Tibetan territory. He thus became the ruler of Tibet and the Sakyapas .~ontrolled the country for a century after 1253 A.D. ..•. The Sakyapa school produced many great scholars throughout its long history in Tibet. Its five greatest scholars are known as the Sa-Kya ;<iong-Ma Nam-Nga (Sa-sKya Gong-Ma rNam-INga): The Five Supreme ,pnes of the Sakyapa. They were the Sakya Pandit, Sa-Chen, Sodnam, [rak-Pa and Phag-Pa. Some of the other great scholars of the school are ~l!ilg-Trug (gYag-Phrug), Rang-Ton (Rong-sTon), Ngor-Pa, Dzong-Pa

33

Page 47: 53570291 Buddhist Civilization in Tibet

(rDzong-Pa), Go Rab-Jam (Go Rab-a'Byams) and Sakya Chog-Den (mCh'og-IDan)_ Go Rab-Jam-Pa Sod-Nam Senge (bSod-Nams Senge) who was born in 1429 is one of the most famous writers of the Sakyapa_ He is known as Kun-Khyen (Sarvajna, Skt_) which means All Knowing_ He wrote 15 famous books and built the Ta-Nag Thub-Ten Ling (rTa­Nag Thub-bsTan Gling) monastery in Tsang_

In addition to the main Sakyapa school there are two subschools of this lineage: Ngor-Pa and Tshar-Ba_ Ngor-Chen Kun-Ga lang-Po (Ngor­Ch'en Kun-dGa' bZang-Po) (1382-1456) built the Ngor E-Wam Choden (E-Wam Ch'os-IDan) monastery and it eventually became the second greatest Sakyapa monastery and a subschool of the main lineage_ The followers of another great teacher, Tshal-Chen Lo-Sal Gya-Tsho (Tshal­Ch'en Blo-gSal rGya-mTsho) (1502-1566) established another subschoo) which became known as the Tshar-Ba_

Since the lineage was founded the primacy of the Sakyapa lineage has been passed through the Khon clan_ They are also the heads of the main Sakya monastery _ The present head of the Sakyapa school is Thri Rinpoche Kun-Ga Thrin-Le Wang-Gyal (Khri Rin-Po-Che, Kun dGa' a'Phrin Las dBang-rGyal) who was born in 1945 and lives in India_

[n addition to the Sakya and Ngor monasteries in Tsang, the other important monasteries are: Lhun-Drub-Teng (Lhun-a'Grub sTeng) in Dege (sDe-dGe) province, Dzong-Sar Tra-Shi Lha-Tse (rDzong-gSar bKra-Shis Lha-rTse) in Kham, Nalentra in Phen-Yul, Ta-Nag (rTa-Nag) and Nyen-Yod (mNyan-Yod) in Central Tibet and Deur Cho-De (IDeur: Ch'os-sDe) in Amdo_

/

34

Page 48: 53570291 Buddhist Civilization in Tibet

Sakyapa Doctrine

The special teaching of this school is the Lam-Dre teachings or the Path and Result. The view of Lam-Dre is said to be "Clarity and Emptiness without grasping" or 'The undifferential nature of Samsara and Nirvana". Within the Lam-Dre teachings there are two aspects: A) Sutra and B) Tantra_

A) Sutra: Within the Sutric aspect there are two traditions: 1) Nagarjuna and 2) Maitrinatha.

1) Nagi3Jjuna: This tradition teaches the three Dog-Pa (bZlog-Pa) practices. Dog-Pa means to reverse. These three practices are:

a) By meditating on the suffering of Samsara, the difficulties of obtaining a human birth, the law of Karma and Maitri (compassion) one will reverse oneself from unvirtuous actions.

b) First, reflecting on the grasping of one's own body, to examine as follows: if the body is real, then it should be real from the beginning and independent of any causes and conditions. But the body has developed and functions only because of causes and conditions. By knowing this one will develop the certainty that the body is without reality. By meditating on this, one will cease to take the conceptualizations of grasping self as truth (Satyagrahana) and will reverse the concept of Self-Grasping (grasping self or ego as true).

c) Then one ceases to reflect on no-truth (Asatya): one will reverse the view of no-truth by recognizing that emptiness is free from grasping at an object; by recognizing that whether phenomena exist or do not exist is beyond the conception of the mind; and by dwelling in the state free from conceptualization and grasping.

2) Maitnnatha: This tradition teaches that the natural Clarity­". Wisdom of the Basis is the foundation of both Samsara and Nirvana. By " not recognizing this it we are in delusion and are grasping as true the dual appearances of subject and object. This delusion is the root of Samsara and the purpose of the path this to destroy this ignorance by dissolving that duality into the Dharma-Space (Dharmadhatu).

B) Tantra: The tantric aspect of the Lam-Dre teachings is used for the .' realization of the nature of the mind. First, one should recognize the ordinary mind and then meditate on the union of clarity and emptiness. From this practice one can find the Mind of natural wisdom

, spontaneously arisen and meditate on the meaning of it. Through this ;practice the mind will not be distracted by delusions. All appearances ,then arise as the play of wisdom. If deluded reflections still arise, then by recollection and mindfulness the delusory appearances transform themselves into the Nature of Wisdom.

)/ The lineage of the Lam-Dre teachings came through the Indian :it~achers Bairupa, Purva-Krisna, Damaupa, Avadhutipa and Gayadhara ']1'::'.":

35

Page 49: 53570291 Buddhist Civilization in Tibet

monastery (dGa'IDan Khri-Pa) was Gyal-Tshab-Je and then Khe-Drub­Je_ Since that time the throne-holders of Gaden have been the senior­most scholars and they are the heads of the qelugpa School. The present Ga-Den Thri-Pa is Ling Rinpoche, senior tutor to the Dalai Lama, who is now living in India.

/'

38

Page 50: 53570291 Buddhist Civilization in Tibet

Gelugpa Monasteries

The Gelugpas constructed huge monastic establishments in many parts of Tibet. Some of the most important ones were:

1) Ga-Den (dGa·IDan) Monastery: This monastery was built by Tsong·Kha-Pa himself in 1409. It is located 25 miles from Lhasa and has residences for 4,000 monks. It had two major colleges (Gra­Tshangs) for study of both Sutra and Tantra.

2) Dre-Pung (a'Bras-sPung) Monastery: This monastery was built by Tsong·Kha-Pa's disciple Jam-Yang Cho-Je, in 1416. It is located three miles west of Lhasa and has accomodation for 9,000 monks. It has three colleges for the study of Sutra and one college for the study and practice of Tantra. .

3) Se·Ra Monastery: This monastery was built by Tsong-Kha·Pa's disciple, Cham Chen Cho-Je in 1419. It is located Ph miles north of Lhasa and has accomodation for 7,000 minks. It has two colleges for Sutra study and one for Tantra.

4) Tra-Shi Lhun-Po (bKra-Shis Lhun-Po): This monastery was built . by Pen-Chen Ge·Dun·Trub, the first Dalai Lama, in 1447. It has residences for 4,000 monks and three colleges for Sutra study and one for Tantra. It was the seat of the Dalai Lamas until the first Panchen Lama became head of the monastery. The first Panchen Lama, Lob­Zang Cho-Kyi Gyal·Tshen (Blo-bZang Ch'os-Kyi rGyal-mTshan) (1570-1662), was one of the greatest Gelugpa scholars and the tutor of ,the fifth Dalai Lama. Since his time this monastery has been the seat of :the Panchen Lamas. The present Panchen Lama was born in 1938 and .'J~ now in China. 'i" 5) Gyud-Med Tra-Tshang (rGyud-sMad Gra·Tshang - Lower ,\tantric Training College): This monastic college is located in Lhasa and i~as founded by Shey·Rab Senge (Shes-Rab Senge), a disciple of Tsang· !:~ha.Pa, in 1440. It has accomodation for 500 Tantric Bhikshus. ~l< 6) Gyud-Tod Tra-Tshang (rGyud·sTod Gra-Tshang - Upper ~Iantric Training College): This monastic college was founded by Kun­~~~ Don-Trub (Kun-dGa' Don-Grub), a disciple of Shey·Rab Senge, in ~!474. It is a training college for 900 Tantric Bhikshus. l~f;. 7) Chab·Do (Ch'ab-mDo) Monmastery: This monastery is located 'lnthe Kham province of Eastern Tibet. It was built by Tsong-Kha-Pa's ;!SciPle, Cham·Chen Choje in 1437. ~I;;~\; 8) sKu-a'Bum Monastery: This monastery is located in the Amdo I I::~pvince of Eastern Tibet at the birthplace of Tsong·Kha-Pa. It was built I!,th the adVice and blessing of the third Dalai Lama, Sod-Nam Gya­I?O (bSod-Nams rGya-mTsho) (1543-1588). It has residences for 3700 J;~~ks and has three colleges. One of the colleges is for medicine and itt other two are for Sutric and Tantric study and practice. ~f;Y 9) Tra·Shi Go-Mang (bKra·Shis sGo-Mang) Monastery: This ~nastery was built by Jam-Yang Zhed·Pa Ngag·Wang Tson-Dru ~~m-dByangs bZhad·Pa Ngag-Bang brTson·a'Grus, 1648-1721), a "1,:("

39

Page 51: 53570291 Buddhist Civilization in Tibet

disciple of the fifth Dalai Lama, in 1710. It is located in the Amde province of Eastern Tibet and has residence for 3700 monks. Manl great scholars have come from this monastery such as Gong·Than~ Ten-Pa'i Dron-Me (Gong-Thang bsTan-Pa'i sGron-Me). It has foUl colleges: one for Sutra, two for Tantra and one for medicine_

10) dGon-Lung Monastery: This monastery was built by Don-Yoe Cho-Kyi Gya-Tsho (Chhos-Kyi rGya-mTsho) in the Amdo province 01 Eastern Tibet in 1592. From this monastery the great Chang-Kyc (Chang-sKya) and Tho-Kvan (Thos-bKvan) incarnations spread thE Gelugpa teachings into Mongolia and parts of China. Many Buddhisl scriptures were translated from Tibetan into Mongolian and Chinese al this monastery.

11) Ri-Wo Ge-Gye-Ling (Ri-Bo-dGe-rGyas-Gling or Ta-Khu-Ral: Monastery: This monastery was located in Hal-Ha, Outer Mongolia and was founded by the first Je-Tsun Dam-Pa, Lob-lang Ten-Pa'i Gyal· Tshen (rJe-bTsun-Dam-Pa, Blo-blang bsTan-Pa'i rGyal-mTshan; (1635-1723) who was an incarnation of Taranath. The Jetsun Dampa was the highest lama in Mongolia and occupied a position c0mparable to that of the Dalai Lama in Tibet. This monastery was his residence. 11 had 27,000 monks and 11 colleges.

There were also hundreds of smaller Gelugpa monasteries in Mongolia before the coming of the Communists. In addition there were also a few Gelugpa monasteries in China before 1949.

40

Page 52: 53570291 Buddhist Civilization in Tibet

GeJugpa Doctrine

The Gelugpas are within the Prasangika-Madhyamika philosophical tradition and they largely adopted the method of practice taught by Atisha in the Kadampa system_ Their Tantric teachings, from the New Translation of the Tantras, are the Kriyayoga Tantra, Charyayoga Tantra, Yoga Tantra and Anuttarayoga Tantra_ The method of the Kadampa School is summarized in the following passage:

''To accept all the doctrines (of Buddha) as instructions. To understand that all the instructions are the main path (or part of the path) that leads a person to the attainment of Buddhahood, and to practice the three stages of the path (higher, middle and lesser) according to one's own capacity.

The Gelugpas stress the teaching on interdependent arising to j:~;,prove that all things are empty and free from conceptualization. if,According to the doctrine of interdependent arising, all phenomena are ~\!Without self-nature and arise because of mutually interdependent I:'~auses and conditions. Thus phenomena are empty in that they lack :!:self-nature and do not function independently of one another. :e:" The Gelugpas practice both the Sutras and Tantras according to [;'t,the method of the "Stages of the Path" which is a gradual method 11~:beginning with the Preliminary Practices and ending with the ~~I?erfection of Transcendental Wisdom. In their Tantric practice they use !l~~o stages (Rim-gNyis): development (bKyed-Rim) and perfection !li,(rDzogs-Rim)_ Through the use of this method they realize emptiness 1~llrough the spontaneously arising bliss and attain the fully perfected ~!i;~ambhogakaya. l~i: The deep and intensive study of the Buddhist scriptures is strongly ~p~mphasized by the Gelugpa school. For the study of Sutra the following ~{;~exts are mainly used: 1) the Nyaya texts of Dignaga and Dharmakirti; ti;;~) Prajnaparamita of Maitrinatha and Asangha; 3) the Madhyamika rit~xts of Nagarjuna and Chandrakirti; 4) the Abhidharma of Vasubandhu ~l~ild Asangha; and 5) the Vinaya text of Gunaprabha. In addition to the MS'riginal texts, many commentaries by both Indian and Tibetan scholars 1~~re studied. For example, just considering Dre-Pung monastery alone, !g,~~ch Tra-Shang (college) has a different Yig-Cha (commentarial texts) :~;;yritten by Gelugpa scholars of their own Tra-Tshang. The study of the :f$!riginal texts is done on the basis of these commentaries. The following ~'it ~tantras are mainly studied: Guhyasamaja, Chakrasamvara, Vajrabhai-I~S~~a, Haivajra, Kalachakra and Vajrayogini. ~J,. The following quotations from the works of Tsong-Kha-Pa give an fv~dication of the main points of the Gelugpa teachings. In Drang-Ngey

41

Page 53: 53570291 Buddhist Civilization in Tibet

Leg-Shed Nying-Po (Drangs-Nges Legs-bShad sNying-Po) he says:

By the assertion of the inevitable interdependent arising of of Samsara and Niroana,

Destroy all the characteristic conceptualizations; By the moon-like teachings of Chandrakirti, When the Kumud garden-like mind and eyes have opened, By seeing the path shown by Buddhapalita, Who will not hold the excellent philosophy of Nagarjuna

as supreme?

In the Lam-Tso Nam-Sum (Lam-gTso rNam-gSum - the Three Principal Aspects of the Path), he says:

42

If you do not have the wisdom of realizing the nature (real state),

Even if you have gained the experience of revulsion from the Samsara and have generated Bodhicitta, '

You cannot cut the root of Samsara; So try the means of understanding interdependent arising

(pratitya-samutpada)_

Whoever sees that the functioning of cause and result Of all the existents of Samsara and Niroana is inevitable And destroys all conceptualization, Enters the path "Pleasing to the Buddha ".

/'

As long as you see the two -Appearances, the inevitable interdependent arising, And emptiness, the non-assertion (of its existence) -

as separate, You still do not understand the vision of the Buddha.

When simultaneously without alternative, Youjust see that interdependent arising is ineVitable, It destroys all grasping at the oblects of conception, Then the analysis of the Darshan (view) is complete.

\

Page 54: 53570291 Buddhist Civilization in Tibet

IV. Some Other Tibetan Buddhist Schools

1. Kadampa (bKa'-gDams-Pa) School: The great Indian scholar Atisha Dipamkarashirijnan (982-1048) founded this schooL He was an abbot of Vikramashila Monastic University which was one of the three greatest centers of Buddhist learning during his time in India. He was invited to Tibet in 1042 by Ye·She Od (Ye-Shes A'od) and Chang-Chub Od (A'od) who were closely related to the dynasty of the early Dharma Kings of Tibet. He gave many teachings on the Buddhist Sutras and instructions for correctly practicing the teachings_ He wrote the famous text, "The Light of the Path". In this short work he explained all the Buddha's teachings as one path dividing it into three parts for persons of higher, middle and lesser intelligence. He lived and taught in Tibet until the time of his death.

His renowned disciple, Drom-Ton (a'Brom-sTon) (1004-1064) built the Ra-Dreng (Ra-bsGreng) monastery to the north of Lhasa and it became the source of the Kadampa teachings. Drom-Ton's three principal disciples were Po-To-Ba, Phu-Ch'ung-Ba and Chen-Nga-Wa (sPyan-sNga-Ba).The Kadampas emphasized strict and earnest practice .and full understanding of the meaning of the teachings_ Their teachings are simple and mostly in local dialects but are deep and full of meaning .and inspiration.

A separate Kadampa school did not survive but their teachings and examples deeply influenced the other schools of Tibetan Buddhism. This is because the original Kadampas were all hermits and did not build monasteries. Their followers, however, did construct monasteries .'and these became the foundation of the Kagyur and Gelugpa sects. The Qelugpas call themselves the New Kadampa and the Kagyudpas say that their teachings are the confluence of the Mahamudra and 'Kadampa.

; 2. Zhi-Ched-Pa (Zhi-Byed-Pa) and Chod (gChod): Zhi-Ched-Pa .rneans "pacification" or the "doctrine which pacifies suffering:This lineage was founded in Tibet by the great South Indian Saint Pha-Dam­ipa Sang-Gye (Sangs-rGyas). He visited Tibet on five occasions, the last ,~ime being in 1098 after his return from China. t· His teachings were based on the Prajnaparamita Sutras and the philosophy of Nagarjuna. The distinctive aspect of Pha-Dam-Pa Sang­;,QYes' teaching was the method he used to pacify suffering. In most fypes of teaching the defilements which are the cause of suffering are :Frst purified then the suffering is dissolved. But in this method the :~Uffering is first purified and then the defilements which are its cause .Clre eliminated. In this practice the suffering itself is used as a practice. yJhe teaching of this lineage went through three periods of development :Varked by Pha-Dam-Pa Sang-Gyes' different visits to Tibet. ;' The teachings of Chod are a major practice of this schooL Chod tneans 'to cut off, specifically to cut off the ego and defilements which )Clre the root of samsara. There are two types of Chod: a) Pho-Chod (male $hOd) and b) Mo-Chod (female Chod). The practice of Mo-Chod is the. ,!;?ost popular. AI.,-,,·,

Page 55: 53570291 Buddhist Civilization in Tibet

a) Pho-Chod: This teaching was transmitted by Pha-Dam-Pa Sang. Gyes to Kyo-Ton Sod-Nam (sKyo-sTon bSod-Nams) and Ma-Ra Ser-Po (sMa-Ra Ser-Po) who in turn transmitted it to Nyon-Pa Se-Rang (sMyon­Pa Se-Rong), Tse-Ton (rTse·sTon) and Sum·Ton (Sum-sTon).

b) Mo-Chog: This lineage was transmitted by Kyo-Ton-Sod-Narn to the great frmale saint Ma·Chig Lab·Dron (sGron) (1031-1124). She is recognized by all Tibetan schools as a Wisdom-Dakini in human form. Because of her influence the Chod teachings were established in the different schools in all parts of Tibet and have been passed down to the present time. There were numerous Chod texts and teachings that came from her in different forms. Many of them were discovered as Dharma Treasures (gTer). She spent the last years of her life in a cave at Zang-Ri Khar-Mar (Zangs-Ri mKhar-dMar) in Southern Tibet.

Both Chod teachings are based on the Prajnaparamita Sutras. The basic practice is to purify the defilements by completely cutting off grasping at self which is the root of samsara. The Six Paramitas (per~ fections) are practiced by giving away one's own body and possessions to all including the most fearful beings in dangerous places without attachment, fear or doubt. Ma·Chig Lab-Kyi Dron-Ma divided the Chod into three aspects:

'To travel to dangerous and solitary places is the Outer-Chod,

To transform the body as food for demons is the Inner· Chad,

To cut off the single thing (grasping) from the root is the Actual-Chad.

Whoever practices these three Chods is a yogL ..

At present there is no separate lineage of this tradition but i~j teachings are practiced in all the schools, especially in the Nyingmapa and Kagyudpa. ..

3. Jonangpa Oo-Nang·Pa) School: This lineage was founded in. Tibet by Yu-Mo Mi-Kyod Dor-Je (Yu-Mo Mi-bsKyod rDo·rJe) who was a.! great teacher of the Kalachakra Tantra. He attained a profound realization of the meaning of emptiness which is called Zhen·Tong (gZhan-sTong). Kun·Pang Thug-Je Tshan-Dru (Kun sPang Thugs-rJe brTson-a'Grus) (1243-?) who was a holder of this lineage built a; monastery at Jo-Mo·Nang and it became the source of the Jo-Nang·Pa teachings. His great disciple, Dol·Po Shey-Rab Gyal-Tshen (Dol-Bo Shes·Rab rGyal-mTshan) (1292-1361) became a very famous scholar of his time. He expounded the Zhen-Tong philosophy in his Ri-Cho Ngey­Don Gya-Tsho (Ri·Ch'os Nges·Don rGya·mTsho) and Ka-Du Zhi-Pli. (bKa'·bsDu bZhi·Pa). According to his teaching the Kun-gZhi (Alaya ~ ..• universal ground or basis) has two parts: wisdom and sense. Wisdom is the absolute truth of Buddha nature which is true, pure, eternal and exists in all beings. But because of the delusion of the senses, thiS, undifferentiated, pure natural state is obscured. Through the practice o~; the 'Six Yogas' taught by the Jo·Nang·Pa the obscurations of the sense~;

44.

Page 56: 53570291 Buddhist Civilization in Tibet

are removed and the absolute state is attained. The disciples of this school mainly rely on Dol-Po Shey·Rab Gyal-Tshen's works for study and practice. His most famous disciples were Sa-lang Ma·Ti Rin·Chen (Sa-blang Ma-Ti Rin·Ch'en) and Po-Tong Chog-Le Nam·Gyal (Po­Tongs-Phyogs-Las rNam.rGyal, 1306-1386). In later centuries Kun-Ga were great teachers and scholars of this lineage. However, in the 17th century because of political difficulties this school ceased to function actively in Central Tibet but it remained powerful in Eastern Tibet until recent times. The Shar Dzam-Thang (Shar·a'Dzam·Thang) monastery built by Ka·Zhi·Pa Rin·Chen·Pal (Ka·bZhi-Pa Rin·Ch'en·dPal), a great disciple of Dol·Po Shey·Rab Gyal·mTshen, in Golok province became the: center of the Jo·Nang·Pa doctrine in recent centuries. , The scriptures and meditation practices of the Tibetan lineages

differ from one another according to their origins in the various transmissions from India and the varying needs of their diSciples in Tibet. Yet all these schools are the same in the crucial sense of directly or indirectly leading to the same goal, Enlightenment. Similarly, different medicines are the same in the sense that they all make people healthy.

45

Page 57: 53570291 Buddhist Civilization in Tibet

VOL. II

THE SCOPE OF TIBETAN LITERA TORE

Page 58: 53570291 Buddhist Civilization in Tibet

THE SCOPE OF TIBETAN LITERA TORE

Introduction

For many centuries the teachings of Buddhism deeply influenced all aspects of Tibetan life and culture. Many monks and high lamas meditated on the teachings of the Buddha, Bodhisattvas and Siddhas and wrote extensively on all facets of the Buddha's Dharma. Eventually the discipline of Buddhism permeated all levels of Tibetan society and

"set the tone for the whole life of the people. Thus, any discussion about the life, history, culture, and literature of Tibet must take Buddhism into account as a predominating factor. This is especially true for Tibetan literature because literary Tibetan was developed mainly in the 7th century A.D. for the purpose of translating the Buddhist scriptures into Tibetan.

In the intellectual world beyond the confines of Tibetan society, the Tibetan language is important because of the richness and vastness of the Buddhist literature contained within its scope. It is one of the four major Buddhist languages. The others are Sanskrit, Pali and Chinese.

The main treasury of Buddhist literature in India until the 12th century A.D. was written in Sanskrit. It is an especially important source for the Mahayana, unfortunately, due to historical circumstances many of these priceless original Sanskrit texts. were lost.

Pali, the ancient language of Magadha, was the major medium and source for Hinayana Buddhist literature. In later centuries the rich treasury of Hinayana scripture was preserved in the Theravadin countries. Especially important are the Tripitaka and the Atthakatha, the huge commentary on the Tripitaka written by Acarya Buddhaghosha.

Beginning in the early centuries of our era, many Buddhist texts were translated into Chinese, and on this foundation Chinese became a major source of Buddhist literature. But compared to Tibetan Buddhist literature, Prof. Nalinaksa Dutt has written: "The Tibetan collections of translations of Indian texts is much larger than the Chinese. In a comparison made by Prof. Sakai Shinten between the Tibetan and Chinese versions of the Indian texts, he finds the Chinese translations are wanting in 670 texts of the Kajur and 3452 of the Tenjur." He further said "One of the most outstanding contributions made by Tibetan scholars was the preservation of Sanskrit texts in literal and accurate Tibetan translations, in which they surpassed the Chinese in accuracy and volume."

Thus it can be said that the Tibetan language contains the richest collection of Buddhist literature in the world today. All aspects of the BUddhist tradition - Hinayana, Mahayana and Vajrayana - are contained within its scope. The translation and exposition of the Buddha's Dharma formed the basis of literary Tibetan. Buddhism

49

Page 59: 53570291 Buddhist Civilization in Tibet

became the fountainhead of Tibetan literature and the main source of Tibetan cultural life.

TIBETAN LITERATURE

We will classify Tibetan Literature into two broad divisions: (I) Religious and (II) Secular. Although there was very little literature that was not influenced by religious concepts, there are many texts whose main subject matter deals with non-religious subjects such as grammar, medicine and law. These works are classified within the secular literature. Only works which deal primarily with religious themes are placed in the category of religious literature.

/

50

Page 60: 53570291 Buddhist Civilization in Tibet

I. THE RELIGIO(JS LITERAT(JRE

The religious literature can be classified in two ways: (A) according to origin and (B) according to subject. According to origin, there is first of all (1) a large body of literature translated from Indian sources into Tibetan. Secondly, (2) there is the enormous volume of religious works written by Tibetan scholars. According to subject, the religious literature falls into four divisions: 1. Religion, 2. History and Biography, 3. Poetic Composition and Yogic Songs and 4. Art, Music and Dance.

A) Religious Literature - According to Origin

1. The Literature Translated from Tibetan Sources

(a) The Kajur Colledion-The Buddha's Teachings The Kajur contains the scriptures of both Sutras and Tantras.

Although many of the Sutras were translated in the period of the Later Spread of the Doctrine (bsTan·Pa Phyi-Dar), most of them were translated into Tibetan during the Earlier Spread of the Doctrine (bsTan·Pa sNga·Dar) and revised during the period of the Later Spread. Most of the tantras contained in the Kajur are New Tantras (gSang. sNgags gSar·Ma) but there are also a few scriptures of the Old Tantra in this collection. The New Tantras are those which were translated beginning with Lo·Ch'en Rin·Ch'en bZang·Po (958·1051). The Old Tantras are the tantric scriptures translated from the 7th century A.D. until the time of Acharya Smrtijnana at the beginning of the 11 th century. Most of the Old Tantras are contained in the rNying·Ma rGyud.'Bum collection. The contents of the Kajur are as follows:

No. Title of the Sub·Divlsions

1. rGyud (Tantra) 2. Sher·Phyin (Prajnaparamita) 3. dKon·brTsegs (Ratnakuta) 4. Phal·Ch'en (Avatamsaka) 5. mDo (Sutra) 6. a'Dul·Sa (Vinaya)

7. The Collection of rNying·Ma rGyud·a'Bum (Pracin· T antras)

* These figure based on Peking Edition. + These figures based on Delhi publication

No. of No. of Vol. * Treatises*

24 729 23 30

6 1 6 1

32 269 13 16

104 1046

+ + 33 375

Page 61: 53570291 Buddhist Civilization in Tibet

(b) The Tenjur Collection - The Works of Indian Buddhist SChOlil'!;

The Tenjur (bsTan-a'Gyur) is the collection of commentarial te~'Z:', written by ancient Indian Buddhist scholars on the Hinayanal~ Mahayana, and Tantra and translated into Tibetan. The Tenjur al~ contains texts on secular subjects and these are included within t~~! secular literature section. The Dharma literature of the Tenjuril

, classified according to the following subdivisions:"

No. Title of th£ Sub·Divisions

1. bs Tod-Tshogs (Stotras) 2. rGyud-a'Grel (fantra-tika) 3. Sher-Phyin (Prajnaparamita) 4. dBu-Ma (Madhyamika) 5. mDo-a'Grel (Sutra-tika) 6. Sems-Tsam (Citamatra-Yogacarya) 7. mNgon-Pa (Abhidharma) 8. a'Dul-Ba (Vinaya) 9. sKyes-Rabs (Jatakamala)

10. sPring-Yig (Lekha) 11. Thun-Mong and Ngo-mTshar bsTan·bChos

(Sadharana Shastra)

No. of No. of VoL TreattseS,t-~

liz 63 "" 85% 3120 16 40 17 257 10 40, 18 45. 11 1~ 18 66

3 1/2 8 V2 42

5 86 (out of (out of 12112) 143) 185 3786

2. The Literature Written.by Tibetan Scholars

There is vast literature written by thousands of learned Tibetan: scholars and sages on various aspects of Buddhism. This literature pri~' marily concerns itself with the interpretation and explanation of the; Sutras, Tantras and commentaries written by great Indian scholars.

In order to understand this indigenous literature, it is necessary to know something about the Buddhist schools which developed in Tibet. These schools developed from the experience and wisdom of renowned Tibetan scholars and sages, and from the literary expression of their ' understanding.

In Tibet four major and many minor Buddhist schools developed. The four major schools are: Nyingmapa. Kagyudpa, Sakyapa and Gelugpa. The main division between these schools is in relation to the Tantras, although there were also different interpretations of the Sutras among these schools. The followers of the Old Tantras or Earlier Trans­lation (sNga'-a'Gyur) are known as the Nyingmapa or Old Ones. The followers of the later translated tantras (Phyi·a'Gyur) are known as the Sarma or New Ones. The Kagyudpa, Sakyapa and Gelugpa lineages are all within the Sarma tradition of Tantra. In the following discussion of the literature produced by these schools, a few of the special features of. each are pointed out.

.. These figures based on Peking Edition.

52

Page 62: 53570291 Buddhist Civilization in Tibet

rt~) The Literature of the Nylngmapa School

(I) The Classification of the Dharma The Nyingmapa classifies the whole Buddhist doctrine into Nine

r&i:inas: The Three Yanas of Paramita or Sutra are:

(a) Sravakayana (Hinayana) (b) Pratyeka-Buddhayana (Hinayana) (c) Bodhisattva (Mahayana)

The Three Outer Tantras of Vajrayana are: (a) Kriyayoga (b) Caryayoga (c) Yogatantra

The Three Inner Tantras of Vajrayana are: (a) Mahayoga (b) Anuyoga (c) Atiyoga

(li) Sutra The original texts and commentaries are contained in the Kajur

.and Tenjur.

(iii) Tantra There are some tantras contained in the Kajur and Tenjur from

both the Earlier and Later periods of translation which are common to all schools. But the different schools would emphasize certain tantras, and these scriptures became special aspects of practice for a particular lineage. The special tantras of the Nyingmapa are the scriptures of the Mahayoga, Anuyoga and Atiyoga (or rDzogs-Pa Ch'en-Po). Most of .these teachings are contained within the Old Tantra collection (rNying­Ma rGyud-a'Bum). The three major divisions of the Old Tantra are: bKa'-Ma (Canon), gTer-Ma (concealed Dharma Treasures), and Dag­sNang (Pure Vision).

1) Kama (bKa'-Ma) - These tantras are the Three Inner Tantras translated into Tibetan by Guru Padmasambhava, Pandit Vimalamitra, and others (in the 9th century A.D.), and transmitted through an unbroken lineage of lamas to the present day. Some of the major works within this division of Tantra are:

Mahayoga: (a) Tantra - The Mayajala Tantra (sGyu-a'Phrul-Drva­Ba) and 18 Great Tantras (Tantra Ch'en·Po sDe bCho·brGyad) and

Anuyoga:

Ati-Yoga:

(b) Sadhana - Scriptures of Sadhanas of Eight Great Mandalas

The Tantras of a'Dus-Pa mDo

The 18 Tantras (Sems-sMad bCho-brGyad) of Sems­sDe, 9 Tantras (Klong-dGu) of Klong·sDe, and 17 Tantras (bChu·bDun rGyud) of Man-Ngag sDe.

Compiled Kama texts: sMin-Gling gTer-Ch'en, aMin-Gling Lo-Ch'en and rGyal·Sras gZhan-Phan mTha' -Vas compiled many of the Kama

53

Page 63: 53570291 Buddhist Civilization in Tibet

texts. Later in some monasteries annual Sadhana rituals of the Thirtee~ bKa' -Ma sadhanas (bKa' -Ma'i mCh-od-Khag bChu-gSum) wet~) performed in assembly. The 13 Sadhanas are: (1) a'Dus-Pa mDo, (21l sGyu-a'Phrul Zhi-Khro, (3) Sangs-rGyas mNyam-sByor, (4) rTa-mCh'o~~ Rol-Ba, (5) Na-Rag Dong-sPrugs, (6) gShin-rJe gShed Ru-mTshon c1M~~J~ Nag, (7) Yang-Dag So-Lugs and Sa-Lugs, (8) Phur-Pa Rong-Lugs, Roii~~l Lugs and Sa·Lugs, (9) Lung-Lugs Tshe-sGrub, (10) Guru Drag-dMar Aoii!:! Bran-Lugs, (11) rGyud-mGon Legs-IDan, (12) sMin-Gling rDor-Serni~ and (13) Ch'a-gSum (the last two are additional texts). . ,,\ll

2) Terma (gTer-Ma) - Many tantric scriptures and teachings~~' Guru Rinpoche were concealed in different sacred places (gTer-gNa~]~ by the mystic power of Guru Rinpoche, Dakini Ye·Shes mTsho-rGyali:~ and others, to be discovered by future disciples. They were discovereJ'&l in later centuries by the Hundred Great Tertons (Dharma Treasure Dis;;~l coverers) and many other gTer-sTons. The discovery of these tex~!~ began with Terton Sans-rOyas Bla-Ma (1000?-1080?) and Grva-B~!~ mNgon·Shes-Chan (1012-1090) and has continued until the present0~ day. There are two kinds of Termas: Sater and Gong Ter. 'ifil

a. Sater (Sa-gTer) - These texts were discovered by Tertons in,!'l material objects such as mountains, lakes, temples and rocks. Most olli the important Sa·gTer scriptures fall into two major categories.);

First, there is. the important gTer-Ch'os literature which is in three;!)l parts: Bla-Ma, rDzogs-Ch'en, and Thugs-Je Ch'en-Po. ';'.\

54

Bla-Ma: The peaceful and Wrathful Guru Sadhanas: 1 Bla-Ma gSang-a'Dus of Guru Ch'os-dBang

/ (1212-1270) 2 Thugs-sGrub of Rig·a'Dzin rOod-IDem

(1337·1408) 3 Bla-Ma Nor-Bu rOya-mTsho of Padma Gling-Pa (1450-?) 4 Thugs-sGrub of Ratna Gling-Pa

(1403-1478) 5 Guru Drag-dMar of Nyang Nyi-Ma Od-Zer

(1124-1193) 6 Guru Drag dMar of Ratna Gling-Pa

rDzogs-Ch'en: The scriptures on rDzogs-Ch'en teachings: 1 Virna sNying-Thig of IDang-Ma Lhun-rOyal

Its commentary Bla-Ma Yang-Tig

2 mKha'a'Gro sNying Thig,

Its commentary mKha' a'Gro Yang-Tig

2a lab-Mo Yang-Tig, a com­mentary of both Virna sNying-Thig and mKha'­a'Gro Yang-Tig

by Kun-mKhyen Klong­Ch'en-Pa (1308-1367) of Padma Las-a'Brel-rTsal (1291-1315?) by Kun-mKhyen Klong­Ch'en-Pa

by Kun-mKhyen Klong­Ch'en-Pa

Page 64: 53570291 Buddhist Civilization in Tibet

3 dGongs-Pa lang-ThaI of Rig-a'Dzin rGod-IDem 4 Kun-blang dGongs-a'Dus of Padma Gling-Pa

Thugs-rJe Ch'en-Po: Avalokiteshvara scriptures: 1 Mani bKa'-a'Bum of Grub-Thob Ngos-Grub

2 Yang-sNying a'Dus-Pa 3 bDe-gShegs a'Dus-Pa

and Nyang of Guru Ch'os-dBang of sMin-Gling gTer-Ch'en (1646-1714)

Secondly, there is another important gTer-Ch'os with three parts: bKa' -brGyad, dGongs-'Dus. and Phur-Pa_

bKa'-brGyad.: There are three major texts: 1 bKa'-brGyad bDe-bSgegs

a'Dus-Pa of mNga'-bDag Nyang 2 bKa' -brGyad gSang-Ba

Yongs-rDzogs of Guru Ch'os-dBang 3 bKa' -brGyad Drag-Po

Rang-Byung Rang-Shar of Rig-a'Dzin rGod-IDem

dGongs-a'Dus 1 Bla-Ma dGongs-a'Dus

Phur-P;p (Vajrakila) 1 sPu-Gri 2 Yang-gSang Bla-Med

of Sangs-rGyas Gling-Pa ( 1340-1396)

of Guru Ch'os-dBang of Ratna Gling-Pa

b. Gong Ter (dGong-gTer) - These texts were discovered within the Realized Mind of Tertons in which they recalled teachings given by Guru Rinpoche and others, which were then written down. Some of them are:

1 mDzod-bDun (the seven treasures)

2 gNam-Ch'os

of Kun-mKhyen Klong­Ch'en-Pa of Mi-a'Gyur rDo·rJe

3 Klong-Ch'en sNying-Thig of Kun-mKhyen a'Jigs-Med Gling-Pa (1729-1798)

3) Dag-Nang (Dag-sNang) - These are scriptures received from divinities and Gurus by Tertons in pure meditative vision.

1 sNying-Thig texts of gYu-Thog Yon-Tan mGon-Po

2 Rig-a'Dzin Srog-sGrub of Lha-bTsun Nam-mKha' a'Jigs-Med (1597 ·1650?)

Collection of Ter-Ch'os (gTer-Ch'os) and Dag-Nang: rKong-sPrul Von-Tan rGya-mTsho (1813-1899) brought together many of the important Ter-Ch'os in a collection of 61 volumes called the Rin-Ch'en gTer·mDzod. It was printed in dPal-sPung monastery (Kham), mTshur­Phu monastery (central Tibet) and in Delhi, India.

55

Page 65: 53570291 Buddhist Civilization in Tibet

(iv) Study The main texts for study of the Sutra root texts and commentari~~

are: the Phar-Phyin (prajnaparamita), dBu-Ma (Madhyamika), a'Dul_~ (Vinaya) and mNgon-Pa (Abhidharma)_ The main Tantras to be studiecl! are: the Guhyagarbha Tantra with commentaries, the mDzod-bDun?~ Kun-mKhyen Long-Ch'en-Pa (1308-63), sDom-gSum (three precepts)~~, Nga'-Ris Pan-Ch'en (1487-1542) and the texts on Kama and Terma b~~ sMin-Gling gTer-Ch'en, Lo-Ch'en Dharmashri and others_))i~

In the present century the major works on Sutra to be studied a~~ the texts of the gZhung-Ch'en bChu-gSum (Thirteen Great Texts) al'!~~j the commentaries written on them by dPal-sPrul Rin-Po-Ch'~~ (1808-1887) (6 Volumes), Mi-Pham rNam-rGyal (1846-1912) (321il Volumes) and especially the commentaries of gZhan-Phan Ch'os-KYf~ sNang-Ba. The gZhung-Ch'en bChu-gSum (Thirteen Great Texts) are:J,~

t!l~

1 So-Sor Thar-Pa'i mDo by Sakyamuni""" (Pratimoksa-sutra) Buddha

2 a'Dul-Ba mDo-rTsa-Ba (Vinayasutra) by G~naprabha 3 mNgon-Pa Kun-bTus (Abhidharma-

samuccaya) by Asangha 4 mNgon·Pa mDzod

(Abhidharmakosha) by Vasubandhu 5 dBu-Ma rTsa-Ba Shes-Rab (Prajna

nama mula madhyamika) , by Nagarjuna 6 dBu·Ma-La a'Jug-Pa

(Madhyamikavatara) by Chandrakirti 7 bBu-Ma bZhi-brGya-Pa

(Catuhsatakasastra) by Aryadeva 8 Byang-Ch'ub Sems·dPa'i sPyod-Pa·La

a'Jug-Pa (Bodhicaryavatara) by Shantideva 9 Phar-Phyin mNgon-rTogs-rGyan

(Abhisamayalankara nama Prajnaparamita) by Asangha

10 Thegs-Pa Ch'en-Po'i rGyud-Bla-Ma'i (Mahayanasutralankara) by Asangha

11 bBus-mTha' rNam-'Byed (Madhyantavibhanga) by Asangha

12 Ch'os·Dang Ch'os-Nyid rNam-a'Byed (Dharmadharmatavibhanga) by Asangha

13 Thegs-Pa Ch'en-Po'i rGyud·Bla-Ma'i bsTan bChos (Mahayanottaratan-trasutra) by Asangha

(b) The Literature of the Sarmapa The other three major Buddhist schools-Kagyudpa, Sakyapa and

Gelugpa-are within the Sarma (gSar-Ma, New Tantra) tradition. The Sarma schools have many of the same original texts for study and practice. The differences among them result from different lineages of teaching and different interpretations of the subtle meanings of the scriptures by Tibetan scholars and commentators. Also, some of the~

56

Page 66: 53570291 Buddhist Civilization in Tibet

~~hools have their own special teachings transmitted from Indian r$iddhaS such as the Phyag-rGya Ch'en-Po (Mahamudra) of the Kag­~~Yudpa and the gSung-Ngag Lam-a'Bras (teaching on the Path and '~~esult) of the Sakyapa. The teachers who first translated and spread the liSarrna literature were the great Tibetan translators, Rin-Ch'en bZang-Po 1~~58-1051), a'Brog-Mi (993-1050), Mar·Pa (1012-1099), and others.

"" (i) The Classification of the Dharma

Three Sutric Yanas: (a) Sravakayana (Hinayana) (b) Pratyeka-Buddha Yana (Hinayana) (c) Bodhisattvayana (Mahayana)

Four Vajrayanas: (a) Kriyayoga (b) Caryayoga (c) Yogatantra (d) Anuttarayogatantra

(1) Pitrtantra (2) Matrtantra (3) Advitiyatantra

(ii) Major Texts for Study and Practice

The basic texts are the literature from the Canon of the Buddha :~:;and the works of great Indian scholars in the Kajur and Tenjur ?c:collections. But the numerous commentaries written by both Indian ~;I,I~md Tibetan scholars contained slightly different interpretations of the IKbasic works. These differences influenced the development of the :I::,:~arious schools in Tibet, as indicated above. In some of the larger ~J;monasteries, different monastic colleges (Grva-Tshangs) had their own i~.:,~ommentarial texts (Yig-Ch'a) to study, practice and uphold. f:Ri: Some of the major texts for Sutra study are: Pramanasamuccaya of ~g.Dignaga. Seven Treatises on Logic by Dharmakirti, Six Treatises by !GiNagarjuna on Madhyamika, Five Treatises by Maitrinath and Asangha ~,i'~m Mahayana Philosophy, Abhidharmasumucaya by Asangha and ~iAbhidharmakosa by Vasubandhu on Abhidharma, and the Vinayasutra ~Jby Gunaprabha on Vinaya. i< Some of the root tantras are: Guhyasamaja and Vajrabhairaba of ;;;}he Pitrtantra; Cakrasamvara, Mahamaya and Haivajra of the !!i'Matrtantra; and the Kalacakra and Manjusrimulatantra of Advitiya­H!lntra.

(iii) The Literature of the Kagyudpa School

The founder of the Kagyudpa (bKa'rGyud-Pa) school was the great r:translator and sage Mar-Pa Ch'os-Kyi Blo-Gros (1012·1099). He visited :,India three times and received the Tantric Teachings from Mahasiddha i;Naropa, Maitripa and others. He then transmitted and expounded these t;:,dOctrines in Tibet. The other renowned scholars and sages in the ~;:Kagudpa lineage are the great yogi Mi·La Ras-Pa (1040-1123), the

57

Page 67: 53570291 Buddhist Civilization in Tibet

famous scholar sGam-Po-Pa (1079-1153), the First Karmapa Dus-gSurn mKhyen-Pa (1110-1193), a'Bri-Gung a'Jig-rTen gSum-mGon (1143-1217), gTsang-Pa rGya-Ras (1161-1211), Situ bsTan-Pa'i Nyin­Byed (1698-?) and Kong-sPrul Yen-Tan rGya-mTsho (1813-1899)_

Study - The basic literature for study is the same as for the general Sarma Tradition. The highest philosophical teaching of the Kagyudpa is the Mahamudra (Phyag-rGya Ch'en-Po) which is a special teaching of this school. Marpa received this teaching from the Indian Mahasiddha Maitripa. It has two aspects: Sutric Mahamudra and Tantrk Mahamudra. Another important special teaching of this school is the Six Yogas of Naropa. These Six Yogas are: Heat Yoga (gTum-Mo), Illusory Body (sGyu-Ma), Dream (rMi-Lam), Clear Light (ad-gSa I), Intermediate State (Bar-Do) and Consciousness Transference (pho-Ba). The Kagyudpa school emphasizes the basic practice of all three yanas: the practice of Revulsion (Nges-a'Byung) from Samsara of the Sravakayana, Developing the Bodhi-Mind (Byang-Sems) of the Maha­yana, and Observing the Vows (Dam-Tshig) of the Vajrayana.

Some of the Kagyudpa works for study are:

1 mGur·a'Bums and rNam-Thars of Mar-Pa and Mi-La Ras·Pa

2 gSung.a'Bums of sGam-Po-Pa (3 Volumes) and Pag-Mo Gru-Pa (1110-1170) (6 Volumes)

3 bKa'-a Bums of Karmapa Dus-gSum mKhyen-Pa (1110· 1193), Rang-Byung rDo-rJe (1284-1334) and Mi·bsKyod rDo·rJe (1507-1554) .. '

4 gSung·a'Bums of Glang-Ras-Pa, gTsang-Pa rGya-Ras', (1161-1211) (1 Volume), a'Bri-Gung a'Jigs·rTen mGen~ Po (1143-1217), a'Brug·Pa Kun·Legs (q455-?), Padma' dKar-Po (1527·1592) (14 Volumes), dBang-Phyug rDo­rJe (1554-1603), Zhva-dMar mKha'-sPyod dBang-Po (1350-1405), dKon·mCh'og Yon-Tan, gTshug-Lag. Phreng-Ba (1454-?) (9 Volumes), Situ Ch'os-a'Byung< (1700-1774) (12 Volumes) and Kong-sPrul Yon-Tan: rGya-mTsho (90 Volumes).

(iu) The Literature of the Sakyapa School a'Khon dKon-mCh'og rGyal-Po (1034-1102) founded the Sakyapa

(Sa-sKya-Pa) school and built the Sakya monastery in 1073 A.D. The great scholar and translator a'Brog-Mi Sakya Ye-Shes (993-1050) after studying for many years at Nalanda Mahavihara and other places in India, received many teachings from Siddha Shantipa, Naropa, Guhyagarbha and others, and translated them into Tibetan. a'Brog-Mi also translated the scriptures of gSung-Ngag Lam-a'Bras (the teachings of the Path and Result) which he received from Gayadhara and transmitted them to his disciple a'Khon dKon-mCh'og rGyal-PO (1034-1102). There were five famous scholars of this school known as the Five Supremes (Gong-Ma rNam·INga). They were: Sa-Ch'en Kun­dGa'sNying·Po (1092-1158), bSod-Nams rTse-Mo (1142-1182), Grags.

Page 68: 53570291 Buddhist Civilization in Tibet

Pa rGyal-mTshan (1147-1216), Sakya Pandita Kun-dGa' rGyal-mTshan (1181-1251) and a'Gro-mGon Ch'os-rGyal a'Phags-Pa (1235-1280)_ Some of the other great Sakya scholars were: Rong-sTon Shes-Bya Kun-Rig (1367-?), Ngor-Ch'en Kun-dGa' bZang-Po (1382-1456), gYag­Phrug Sangs-rGyas dPal (1348-?), and Go Rab-a'Byams-Pa bSod-Nams Seng-Ge (1429-1489)_

Study - The main texts for study are those for the Sarma Tradition_ The major texts for Sutra study are the Six Great Volumes (Pod-Ch'en Drug)_ They are: Tshad-Ma Rig·gTer by Sakya Pandita and Pramanavartika by Dharmakirti on logic, Vinayasutra by Gunaprabha, Abhidharmakosha by Vasubandhu, Abhisamayalankara nama Prajna­paramita of Asangha, Madhyamikavatara by Chandrakirti and the general texts for sutra and tantra.

The special teachings of this school are: The Teaching of the Path and Result and the Thirteen Golden Doctrines_ The Teaching of the Path and Result (gSung-Ngag Lam-a'Bras) has both sutric and tantric aspects for realizing the indivisibility of Samsara and Nirvana (a'Khor­aDas dByer-Med). The Thirteen Golden Doctrines are: Three Doctrines of mKa'-aPyod-Ma, Three Doctrines of dMar-Ch'en divinities, Three Doctrines of dMar·Ch'ung divinities and the doctrines of Seng-gDong sNgon-Mo, aJam-dPal Nag-Po, Ch'i-Med rDo-rJe Lha-Mo and Jambhala dMar-Po_ Some of the Sakyapa literary works are:

1 The gSung-a'Bum (Collections of Works) of Gong-Ma rNam­lNga (The Five Supreme Teachers) (15 Volumes)_

2 The Works of Ngor-Ch'en Kun-dGa' bZang-Po (1382-1456) (4 Volumes)_

3 gSung-a'Bum of Go Rab-a'Byams bSod·Nams Seng-Ge (1429-3 1489) (15 Volumes)_ 4 a'Jam-dByangs mKhyen.brTse'i dBang·Po (1820·1892) (10

Volumes).

(u) The Literature of the Gelugpa School

The eminent scholar rJe Tsong-Kha-Pa Blo-bZang Grags-Pa (1357-1419) is the founder ofthe Gelugpa school. This lineage is in the tradition of the bKa'-gDams-Pa school of Atisha Dipamkarasrijnana (982-1054) of India. Je Tsong-Kha-Pa expounded and wrote renowned texts and commentaries on Sutras, Shastras and Tantras, and founded the dGa'lDan monastery in 1409. Some of the numerous scholars and writers of this school are: mKhas-Grub dGe-Legs dPal-bZang (1385-1438), rGyal-Tshab Dar-Ma Rin-Ch'en (1364-1432), the 1st Dalai Lama dGe-a'Dun-Grub (1391-1474), who built the bKra-Shis Lhun-Po monastery in 1447 A_D., a'Jam-dByangs Ch'os-rJe (1379- 1449) who built the aBras-sPungs monastery in 1416, Byams-Ch' en Ch'os-r Je, who built the Se-Ra monastery in 1419 and Ch'ab-mDo monastery in 1437, Shes-Rab Seng-Ge, who built the rGyud-sMad Gra-Tshang (Lower Tantric College) in 1440, Kun-dGa' Don-Grub who built the rGyud-sTod

•. Gra-Tshang (Upper Tantric College) in 1474, Pan-Ch'en Ch'os-Kyi rGyal-mTshan (1570-1662), rGyal-dBang bSod-Nams rGya-mTsho

59

Page 69: 53570291 Buddhist Civilization in Tibet

(1617-1682), and a'Jam-dByang bZhad-Pa Ngag-dBang brTson-a'Grus (1648-1721), who built bKra-Shis sGo-Mang monastery in 1710 A.D_

Study - The texts for study are the same as mentioned for Sarma_ Their main emphasis for study and practice are: the strict observance of monastic discipline, the study of the texts through reasoning of logical expression, adherance to the philosophical doctrine of Prasangika Madhyamika, practice of Dharma in the system of "Three Stages of Path", and accomplishing the Spontaneous Wisdom (IHan-sKyes-KYi Ye-Shes) and Illusory-Body (sGyu-Lus) through the practice of two stages (Rim-gNyis) of Guhyatantra, Cakrasamvara, Vajrabhairaha and other Tantras. .

Some of the enormous literary works of Gelugpa scholars are: 1 The gSung-a'Bum of rJe Tsong-Kha-Pa (20 Volumes, 210

2

3 4

5 6 7 8

9 10 11 12 "

Treatises) mKhas-Grub-dGe-Legs dPal-bZang (10 Volumes)_ rGyal-Thab Dar-Ma Rin-Ch'en (8 Volumes) a'Dul-a'Dzin Grags-Pa rGyal-mTshan (1374-?) (2 Volumes). Pan-Ch'en dGe-a'Dun Grub (5 Volumes)_ Pan-Ch'en bSod-Grags rJe-bTsun Ch'os-Kyi rGyal-mTshan (1469-1546) Pan-Ch'en Blo-bZang Ch'os-Kyi rGyal-mTshan (5 Volumes). rGyal-dSang lNga-Pa (30 Volumes)_ lChang-sKya Rol~Ba'i rDo-rJe (1717-?) (5 Vols.) a'Jam-dByangs bZhad-Pa(1648-1721) (15 Vols_} Klong-rDol Bla-Ma (1719-1794)_ ..

(vi) The Literature of Some Other Minor Schools

1. Zhi-Byed-Pa - A great Siddha of India, Pha Dam-Pa Sang~ rGyas, visited Tibet five times (last time in 1098 A_D.) and taught the .. Zhi-Byed (Pacifier of Suffering), the teachings of Transcendental. Wisdom (Prajnaparamita). His tradition is known as Zhi-Byed-Pa. In this tradition the most famous Yogini of Tibet, Ma-Chig Lab-Kyi sGron-Ma. (1031-1129), taught the Prajnaparamita through practice of gChod (terminating the defilements). There are many gChod texts of both Kama and Terma traditions and they are practiced in both Kagyudpa and Nyingmapa schools.

2. Jo.Nang-Pa - Kun-sPang Thugs-rJe brTson-a'Grus (1243-n founded a monastery at a place called Jo-Nang and his tradition is: known as the Jo-Nang-Pa. In this tradition both Kun-mKhyen Dol·Su Shes-Rab rGyal-mTshan (1292-?), a great scholar (especially of Kalacakratantra) and the well-known historian, Taranath, wrote many famous literary works on various subjects.

3. Shang-Pa bKa'-brGyud·Pa - The Great Siddha, Khyung-PO rNal-a'Byor (978-1079), received the teachings of Six Yogas of Nigu;· and Five Tantras from Nigu, Maitripa and Sukhasiddhi in India and hei.~

.60

Page 70: 53570291 Buddhist Civilization in Tibet

taught them in Tibet. 4. Zhva·Lu·Pa - The celebrated Tibetan scholar Su·sTon

Rin·Ch'en Grub (1290·1364) became a great master of Kalacakratantra and 70 other doctrines. He edited and put into present form the Kajur and Tenjur Collections. His tradition is known as Su·Lugs.

5. Bo-Dong·Ba - So·Dong Phyogs·Las rNam·rGyal (1375·1451) who was a great scholar and writer founded this tradition. He wrote 132 volumes of texts and commentaries on various subjects.

Most of the minor schools functioned as distinctive schools when their teachers were living, but at present many of them have merged into one of the major schools or are a sub·school of one of the major ~hools. Although they have not retained their identity as separate schools. the works of their great scholars are still studied.

Page 71: 53570291 Buddhist Civilization in Tibet

B) Religious Literature - According to Subject

The religious literature of Tibet can be divided into four categories: Religion; History and Biography; Poetic composition and Yogic Songs; and Music, Dance, Art and Architecture_ Religion comprises the main body of the literature and the other categories are branches of it.

1. Religion There are various ways of arranging this vast body of literature but

all of its works fall into three categories: the view, the practice and the 'conduct. .

Some of the texts on View (ITa-Ba Darshan) are: 1 Hinayana: Abhidharmakosha by Vasubandhu 2 Mahayana: Six Treatises on Madhya-

mika by Nagarjuna 3 Vajrayana: Man-Ngag ITa-a'Phreng by Padmasambhava

Some of the texts on Practice (bsGom-Pa) are: 1 Sutra: Bodhipathapradvipa by Dipamkarasrijnana 2 Tantra: sNgags-Rim Ch'en-Mo by rJe Tsong-Kha-Pa

Some of the texts on Conduct (sPyod-Pa) are: 1 Pratimoksa: Vinaya-sutra by Gunaprabha 2 Bodhisattva: Bodhicaryavatara by Shantideva 3 Tantra: sNgags-sDom from sDom-

gSum rNam-Nges by Dharmasri

2. History and Biography The Ch'os-a'Byung (Religious History) works recount the major

events in the transmission of the teaching and the activities of the teachers and their disciples_ Some of the major Ch'os-a'Byung texts are:

1 Ma-Ni bKa'-a'Bum by Grub-Thob Ngos-Grub and Nyang (1124-1192)

2 Padma-bKa' -Thang and by O-rGyan Gling-Pa O-rGyan bKa'-Thang (1450-?)

3 Thub-bsTan gSal-Bar Byed-Pa'iby Klong-Ch'en Rab-Nyi-A'od Byams (1308-1363)

4 Ch'os-aByung Rin-Po-Ch'e'i mDzod

5 Sa-sKya'i gDung-Rabs 6 Padma rGyas-Pa'i Nyin-Byed

7 mKhas-Pa'i dGa' sTon

8 dGos-a'Dod Kun-a'Byung 9 Bai-Dur Ser-Po

by Bu-sTon (1290-1364) by Kun-dGa' bSod-Nams by Padma dKar-Po (1527 -1592) by gTshug-Lag a'Phreng­Ba (1454-?) by Taranatha (1575-?) by Sangs-rGyas rGya­mTsho (1653-1705)

Page 72: 53570291 Buddhist Civilization in Tibet

10 a'Dzam-Gling Tha-Gru Khyab­Pa'i rGyan

11 Lha-dBang gYul-Las rGyal­Ba'i rNga-Bo-Ch'e

by a'Jigs-Med Gling-Pa (1729-1798) by a'Jigs-Bral Ye-Shes rDo-rJe (1904- )

Some of the rNam-Thar (Biography) texts are: Padma bKa'Thang - the biography of Padmasambhava, Bai-Ro'j

a'Dr~-a'Bag, and biographies of Jo-Bo Atisha, Mar-Pa, Mi-La Ras-Pa, Sa: sKya Pandit, Ch'os-rGyal a'Phag-Pa, Klong-Ch'en Rab-a'Byams, rJe Tsong-Kha-Pa, rGyal-dBang INga-Pa and Ngos-Kyi Yul-Dang Ngos-Kyi Mi-Mang of the 14th Dalai Lama_

3. Poetic Composition and Yogic Songs

There are two major aspects of Tibetan religious poetry: Poems (sNyan~ Ngag) and Yogic Songs (mGur).

The religious poems in the Tenjur are: 1 Bodhisattvavadana Kalpalata by Ksemendra 2 Buddhacarita by Asvaghosha ' 3 Jatakamala by Aryasura

Some of the Tibetan works are: The poetic literature written by Karmapa Mi·sKyod rDo-rJe, Taran­

atha, dPa'Bo gTsug-Lag a'Phreng-Ba, rGyal-dBang INga·Pa Ch'en-Po,' sMin-Gling Lo-Ch'en, Gung-Thang sTan-gGron, I'nDo-mKhar-Ba, and Mi·Pham rNam-rGyal.

Some of the Yogic Songs are: 1 Doha-Kosa·Giti / 2 Dohas of other Mahasiddhas 3 mGur·'aBum 4 bKa'-rGyud mGur-mTsho 5 mGur-a'Bum 6 mGur

7 mGur

by Saraha from the Tenjur of Mi-La-Ras-Pa of Mi-sKyod rDo-rJe of a'Brug-Pa Kun-Legs of IChang-sKya Rol-Pa'i rDo-rJe of Lha-bTsun Nam-mKha' a'Jigs-Med

4. Music, Dance, Art and Architecture Music and Dance - In the Sutric Tradition, musical instruments,

(Rol-Mo or Rol-Ch'a) and vocal music (dByang), are used to accompany religious ceremonies, but in the Tantra they are an important part of the:; practice itself. Sacred dances are also performed in order to transform oneself into the divinity and show this aspect to others. There are many: texts on music (dByang-Yig) and dance (a'Ch'am-Yig) that contain instructions for this aspect of religious practice. . .'

Art and Architcture - In the Vinaya and Tantric texts there is ~'. body of literature which is comprised of manuals of instructions for the. architecture of temples, monastic residences and stupas. There'is alsO' an extensive literature that gives detailed instructions for the proper, proportions and design of Mandalas, Cakras and Images.

64

Page 73: 53570291 Buddhist Civilization in Tibet

II. THE SECOLAR LITERATClRE

Except for some texts in the Tenjur Collection, there is little Tibetan literature that was not influenced by religious conceptions. The Tenjur texts whose subject matter is predominantly secular are: 67 treatises (21 volumes) on logic; 28 treatises (2 volumes) on grammar; 7 treatises (5 volumes) on medicine; 18 treatises (VZ volume), on art; and 57 treatises (7V2 volumes) on other general subjects.

On the basis of subject matter, there are a number of other important Tibetan literary works which are considered within the secular literature. They are included under the following headings: History; Grammar; Poetic·Composition; Metrical Literature and Lexicons; Logic; Astrology; Mathematics; Medicine; Geography and Cosmology; Law; Political Writings; Music and Dance; Drama; and Arts and Crafts.

A) History (rOyal Rabs)

In Tibetan literature there are two major aspects of history (Lo-rGyus): Secular history (rGyal-Rabs) and Religious history (Ch'os-a'Byung)_ The secular history mainly relates the events in the succession of kings and other political and social happenings. There are works dealing with both the older period of Tibetan history and works concerned with more recent times.

Some major works of historical literature are:

1 bKa'Ch'en Ka-Khol-Ma Will of King Srong-bTsan sGam-Po

2 rBa-bZhed Zhabs-bTags-Ma by rBa gSaI-sNang and rBa Sang-Shi

3 rBa-bZhed gTsang-Ma 4 Deb-Ther dMar-Po (1346) by Tshal-Pa Kun-dGa' rDo-rJe 5 rGyal-Po, Blon-Po and by O-rGyan Gling-Pa

bTsun-Mo bKa'-Thang (gTer-Ma) (1323-?) 6 Deb-Ther dMar-Po (gSar-Pa) by bSod-Nams Grags-Pa 7 Deb-Ther sNgon-Po by a'Gos-Lo gZhon-Nu dPal 8 Bod-Kyi rGyal-Rabs from by gTsug-Lag a'Phreng-Ba

mKhas-Pa'i dGa'·sTon (1454-?) 9 Bod-Kyi rGyal-Rabs gSal-Ba'i by Sakya bSod-Nams rGyal

Me-Long mTshan (1312-1375) 10 Bod-Kyi Deb-Ther dPyid-Kyi by 5th Dalai Lama (1617-82)

rGyal-Mo'i Glu-dByangs 11 Deb-Ther rGya-Tsho

12 Deb-Ther dKar-Po

by Brag-dGon Zhabs-Drung (1801-?) by dGe-a'Dun Ch'os-a'Phel (1905-1951)

13 Bod-Kyi Srid-Don rGyed-Rabs by W.O. Shakab-Pa (1907- )

65

Page 74: 53570291 Buddhist Civilization in Tibet

8) Grammar

Tibetan grammatical literature contains both texts and commen­taries on Sanskrit grammar translated from Indian sources and gram­matical texts for the Tibetan language itself. It was important for scholars to know Sanskrit grammar because so much literature was translated from Sanskrit into Tibetan and the Tibetan alphabet, grammar, and literary forms were formed on the basis of Sanskrit models.

Some of the important Sanskrit grammar texts translated into Tibetan are:

1 Panini-vyakarana Sutra 2 Candra-vyakarana Sutra 3 Kalapa-vyakarana Sutra 4 Sarasvata-vyakarana

by Panini by Candragomi by Saptavarma by Anubhuti

In addition to the commentaries on Sanskrit grammars by India" scholars which are in the Tenjur Collection, there are al~o many commentaries by Tibetan scholars. Commentaries on the Candra­Vyakarana were written by Lo-Ch'en Thugs-rJe dPal, Zhva-Lu Ch'os­sKyong bZang-Po and Situ Ch'os-a'Byung. dPang-Lo wrote a commen­tary on the Kalapa and Taranath wrote one on the Sarasvata.

Some of the Tibetan grammar texts are:

1 Lung-Ston·Pa Sum·Chu-Pa by Thon-Mi Sambhota 2 rTags-Kyi a'Jug-Pa " " 3 sMa-Ba'i sGo mTshen-Ch'a'by Dran-Pa'i Ye-Shes 4 gNas-brGyad Ch'en-Po'i

rTsa-Ba by Khyi-a'Brug

The first two texts, Sum-Chu-Pa and rTags-a'Jug, are root gram­mar texts for the Tibetan language. There are many works on these two texts and some of them are:

66

1 Sum-rTags a'Grel-Ba 2

3 4

5 6 7

8

" "

"

"

" "

" " "

"

9 Sum-rTags a'Grel­Ch'en mKhas·Pa'i mGul rGyan Mu-Tig a'Phreng-mDzes

by sNar-Thang Lo-Tsa-Ba ",1.'

by Zhva-Lu Lo-Tsa-Ba Ch'os-sKyong~ bZang-Po (1441-?»); by Pan-Ch'en bSod·Nams rNam-rGy~1 by Lo-Ch'en Nam-mKha' bZang-Po (1400-?) by Q-Phrung-Pa Karma Rab-rGyas by Zur-mKhar Blo·Gros rGya-mTsho: by dPa'-Bo gTsug-Lag a'Phreng-8a (1454-?) by sBra-Ti dGe-bShes Rin-Ch'en Don-Grub

by Situ Ch'os-Kyi sNang·Ba (1700-1774)

Page 75: 53570291 Buddhist Civilization in Tibet

C) Poetic Composition, Metrical Literature and Lexicons

1. Poetic Literature

There is vast poetic literature in the Tibetan language. There are also a number of works that deal with the rules and system of ancient Indian poetry. Especially important are the Kavyadarsha by Dandin and the Maghduta by Kalidasa.

Some of the well-known Tibetan Commentaries on Kavyadarsha are: the commentaries written by dPang·Lo, a'Jam-dByangs Kha-Ch'e, Rin-sPung-Pa, dPa'-Bo, 5th Dalai Lama, Bod-mKhas·Pa, sMin-Gling Lo­

, Ch'en, Kham·Pa Ch'os·Kyi Nyi·Ma, Mi·Pham rNam·rGyal and u-rGyan Kun·bZang bsTan-a'Dzin.

Some of the great Tibetan poems are contained in the works of: Sa-sKya Pandit, Kun-mKhyen Klong·Ch'en·Pa, rJe·Tsong·Kha·Pa, Karmapa Mi·bsKyog rDo-rJe, 5th Dalai Lama, mDo-mKhar·Pa and Kun· Khyen a'Jigs-Med Gling·Pa.

2. Metrical Literature

The major text for metre (sDeb-sByor) is the Chandaratnakara by Ratnakarashantipada. Some of the important Tibetan works on metre are the commentaries written by Mi·bsKyod-rDo·rJe, sMin.Gling Lo-Ch'en and a'Gyur·Med bsTan-a'Dzin.

3. Lexicons

The principle lexicon texts (mNgon-brJod) are: the bilingual (Tibetan-Sanskrit) lexicon Bye-Brag·Tu rTogs·Par Syed·Pa by Tibetan scholars; the Amarkosha (a'Ch'i·Med mDzod) by Amarsimha and its commentary, Kamadhenu (A'Dod-a'Joi Sa); Adhidhanamuktamala (mNgon-brJod Mu·Tig·Phreng-Ba) by Aridharasena. The last three works are translated from Sanskrit. The important Tibetan works are: mNgon·brJod Tshig-Gi gTer by Sakya Pandita and Prajna (Shes-Rab) by Sa·sKya-Pa bsTan·a'Dzin rGyal·mTshan.

4. Logic

There are a large number of texts on logic written by both Indian and Tibetan logicians. The famous works of Buddhist logic such as those of Dignaga and Dharmakirti were written in order to refute non­Buddhist philosophies and to defend Buddhist teaching. The method of argument was based upon logical reasoning rather than an appeal to scripture or faith. Logic is classified as a common or secular subject by Buddhist scholars, including Dignaga, and the works on this subject are not regarded as religious scripture.

Some of the principal Indian works are: 1 Pramanasamuccaya by Dignaga 2 Pramanavartika Karika, etc.

the Seven Treatises by Dharmakirti

67

Page 76: 53570291 Buddhist Civilization in Tibet

3 Tattva-samgraha Karika by Shantaraksita

Some of the main Tibetan works are: 1 Tshad-Ma bsDus-Pa Yid-Kyi by Phyva-Pa Ch'os-Seng

Mun-Sel (1109-?) 2 Tshad-Ma Rig-gTer by Sa-sKya Pandita

(1181-1251) 3 Tshad-Ma Rig-sNang by Bo-Dong Phyogs-Las

rNam-rGyal (1375/6-1451)

Some of the major commentaries on logical texts written by Tibetan authors are the works of rGyal-Tshab-rJe, Rong-sTon, Go-Rab­a'Byams Pa and Mi-Pham rNam-Gyal.

5. Astrology The major text for Tibetan astrology is the Kalacakratantra (in the

Kajur Collection) and its famous commentaries. The Lalitavistara and mKha'a·Gro rGya-mTsho Tantra in the Kajur also contail1 some material on astrology. The calendar of Sixty-year cycles (Rab-Byung) was introduced in Tibet in 1027 A.D. as a result of the introduction of the Kalacakratantra. The eminent scholars, Bu-sTon (1290-1364) and Dol·Po (1292-?) wrote many treatises on the Kalacakratantra. In later centuries four main traditions of astrology developed:

(a) Phug-Lugs (tradition of Phug-Pa): This is the' tradition of those who followed the astrological texts of Pad-dKar Zhal-Lung and the supplementary texts written by Nor-bZang rGya-mTsho (1423-1513) and Phug-Pa Lhun-Drub rGya·mTsho. / (b) mTshur-Lugs (the tradition of mTshur): The tradition of the followers of the astrological literature written by mTshur-Phu Don-Grup Od·Zer. (c) Phug-Lugs Grub-rTsis: This is a later astrological tradition based on the texts Bai-Dur dKar-Po by sDe-Srid Sangs·rGyas rGya-mTsho (1653-1705) and the Nyin-Byed sNang-Ba by sMin-Gling·Lo-Ch'en. (d) mTshur-Lugs Qrub-rTsis: This tradition is based on the text Nyer­mKho Bum-bZang by Nges-Legs bsTan-a'Dzin.

Some of the other important texts written by Tibetan astrologers are:

68

1 rTsis·Kyi bsTan-Chos mKhas-Pa dGa'-Byed

2 lNga-bDus Lag·Len and others

3 Dus·a'Khor a'Grel-Ch'en

4 rTsis-Kun bsDus·Pa

5 Pad-dKar Zhal-Lung

6 Dus·a'Khor a'Grel-Ch'en and others

by Bu·sTon (1290-1364)

by Dol·Bo (1292-?) by mKhas·Grub rJe (1385-1438) by Rang-Byung rDo-rJe (1284-1339) by Nor-bZang rGya-mTsho (1423-1513) by Mi-Pham rNam-rGyal (1846·1912)

Page 77: 53570291 Buddhist Civilization in Tibet

7 rTsis-gZhung Rig-lOan sNying-Thig

by mKhyen-Rab Nor-Bu (1890-1962)

6. Mathematics

As mathematics is an elementary and essential part of astrology the traditional source of mathematics has been the commentaries on the Kalachakratantra. The Abhidharmakosha and Lalitavastara also contain some material on numerical systems.

But there are no modern texts of mathematics. It is important to develop such texts in order for Tibetan speaking people to keep abreast of educational developments.

7. Medicine

There were some Indian and a large number of Tibetan works in the field of medicine. There are also some methods of medical treatment in the Vinaya Sutras. The other major Indian medical texts translated into Tibetan are the Astangahrdaya·samhita by Mahavaidyavagohata and the Yoga-sataka by Nagarjuna.

The greatest Tibetan physician was the later gYu-Thog Yon-Ton mGon-Po who lived in the 12th century. (There was another great Tibetan physician by the name of gYu-Thog who lived in the 8th century).

The main textual source for Tibetan medicine is the sMan-Gyi rGyud-bZhi (the Four Tantras of Medicine). The Four Tantras are: rTsa­gGyud; bShad-rGyud; Man-Ngag-rGyud; and rGyud-Phyi-Ma. The authorship of the Four Tantras is disputed but they are generally believed to be Canons translated by Bairocana from Sanskrit into Tibetan and then concealed as Hidden Treasures at Samye monastery. In the 11 th century, the great gTer-sTon, Grva-Ba mNgon-Shes-Chan (1012-?) discovered and transmitted them to the later gYu-Thog Yon­Tan mGon·Po. He practiced and taught the Four Tantras and wrote about 20 treatises on them and other aspects of medicine. The two major traditions which developed from this lineage are (a) Byang-Pa and (b) Zur. (a) Byang-Pa: The tradition was founded by Byang-Pa Rig-lOan and his followers who wrote many treatises on medicine. (b) Zur: This tradition was established by the great physician Zur-mKhar mNyam-Nyid·rDo-rJe who edited the Four Tantras. He and his followers wrote extensively on medical subjects.

sDe-Srid Sangs-rGyas rGya-mTsho (1653-1705) wrote the famous Bai-Dur sNgon-Po and other texts. He also founded a medical college at Lhasa.

Some of the other Tibetan medical texts are: 1 sMan-gZhung Ch'a'-Lag

bCho-brGyad 2 Treatises on the Tantra

by gYu-Thog Yon-Tan Gon-Po by Byang-Pa Rig-lOan Ch'en-Po

69

Page 78: 53570291 Buddhist Civilization in Tibet

3 Bye-Ba Ring-bSrel 4 Mes-Po'i Zhal-Lung

5 gChes-bDus 6 bKa'rGya-Ma 7 Bai-Dur sNgon-Po and

Lhan-Thabs

by Zur-mNyam-Nyid rDo-rJe by Zur-mKhar Blo-Gros-rGya­mTsho (1508-?) byaBri-Gung by Dar-Mo sMan-Ram-Pa by sDe-Srid Sangs-rGyas rGya-mTsho (1653-1705)

8. Geography and Cosmology

The traditional Tibetan geographical and cosmological texts are contained within religious works. There is no separate literature for them. The texts in which these subjects are discussed are: the Kalacaktatantra (1st chapter); a'Jigs-rTen gZhag-Pa from the Kajur; Abhidharmakosha by Vasubandu (3rd chapter); Yid-bZhin Rin·Po·Ch'e'i mDzod by Kun·mKhyen Klong·Ch'en-Pa (1308-1363); and the various commentaries on these works. ,

A later work on the geography of Tibet is the a'Jam-Gling rGyas­bShad by bTsan·Po Bla-Ma.

9. Law

The judicial and common law of Tibet was developed by King Srong-bTsen sGam-Po in the 7th century. The judicial law was enlarged under King Phag·Mo-Gru·Pa. Until recently these were the only written laws of the state. On March 10, 1963 H.H. the 14th Dalai Lama promulgated a new constitution. /

The literature of the laws of the state are: (a) Common Law -

1 Lha-Ch'os·dGe-Ba bChu (the 10 virtuous laws)

2 Mi-Ch'os gTsang-Ma bChu­Drug (the 16 pure laws)

by King Srong-bTsan sGam-Po (629-710)

by " (b) Judicial Law -

1 Khrims-Yig Zhal·IChe bChu gSum (the law text of 13 codes of judicial judge­ments)

2 Krims-Yig Zhal·lChe bCho-lNga·Pa (the law text of 15 codes of judgements)

" "

by King Phag-Mo Gru·Pa

(c) New Constitution -

70

1 The Constitution of Tibet Promulgated by the 14th Dalai Lama

10. Political Writings

Some of the Indian works are: 1 Prajnasataka by Nagarjuna

Page 79: 53570291 Buddhist Civilization in Tibet

2 Nitisastra·prajna·danda 3 Rajaparikatharatna,vali

(4th chapter) 4 Nitisastra·jnaposana·bindu 5 Aryakosa 6 Satagatha 7 Vimalaprasnottara·

ratnamala 8 Canakya Rajanitishastra 9 Nitisastra

Some of the Tibetan works are:

1 Legs·Par.bShad·Pa Rin·Po· Ch'ei gTer

2 Lugs·gNyis·Kyi bSlab·Bya Mu·Thu·Li a'Phreng·Ba

3 rGyal·Po Lugs·Kyi bsTan· bChos Sa·glhi sKyong·Ba'i rGyan

by Nagarjuna

by by " by Ravigupta by Vararuci

by Amoghavarma by Canakya by Masuraksa

by Sa·sKya Pandit (1181·1251) by the 5th Dalai Lama (1617·1682)

by Mi·Pham rNam·rGyal (1846·1912)

11. Music There are different traditions of Tibetan vocal (Glu·dByangs) and

instrumental (Rol·Ch'a) music. However, most of this music was orally communicated from generation to generation. There is probably little written literature on it. Now it is important that it be preserved in writing and on records for the benefit of future generations.

12. Drama Two dramatic works from the Tenjur are listed below as well as

some native Tibetan dramas. As with music and dance it is important to translate this dramatic literature into contemporary dramatic forms and to expand it with new works.

From the Tenjur: 1 Lokanandanataka 2 Nagananda.nama·nataka

Some Tibetan works are: 1 glugs·Kyi Nyi·Ma 2 Dri-Med Kun·IDan 3 a'Gro·Ba bZang·Mo 4 Pad·Ma'i Tshal·Gyi llos·Gar

by Candragomin by Harsadeva

by dPal·sPrul Rin·Po·Ch'e (1808·1887)

13. Arts and Crafts There are many craft traditions in Tibet such as drawing, painting,

writing, weaving, stitching, sculpture, metal work, carpentry and Construction. There are some texts of instructions such as the bZo'i·Pa· Khra by Mi·Pham rNam·rGyal (1846·1912), but they are mostly taught through oral and practical demonstration.

71

Page 80: 53570291 Buddhist Civilization in Tibet

Tibetan literature is a vast accumulation of works written over thir­teen centuries by authors who addressed themselves to an encyclo­pedic range of subjects. While it is impossible to cover this entire body of literature, I have tried to impart its general structure for English speaking readers who are interested in expanding their knowledge of Tibetan culture.

/'

72

Page 81: 53570291 Buddhist Civilization in Tibet

GLOSSARY OF BUDDHIST TERMS

ABHIDHARMA One of the three divisions of Buddhist canonical writings. It sets forth the teachings of the Buddha according to logic and analysis.

ABSOLUTE TRUTH (Paramartha, Skt.) See Two Truths

ACHARYA (Skt.) A spiritual Master.

ARHAT 9ne who has subdued emotional defilement. The fourth and final attainment of the Shravakyana. "Foe·Subduer" is the traditional Tibetan meaning for this term. "Worthy One" is the common Theravadin meaning.

BHIKSHa (Skt.) A fully ordained Buddhist monk who observes the the 254 rules of conduct.

BODHICITTA (Skt.) Enlightened Mind; an attitude intentionally directed toward benefiting all sentient beings.

BON (Tib.) The native religion of Tibet before the advent of Buddhism.

BUDDHA (Skt.) A fully Enlightened Being.

CHAKRAS (Skt.) Energy centers within the human body, the understanding and control of which constitute an essential part of the esoteric path of Buddhism. [n the esoteric teachings of Buddhism there are systems of three, four and five chakras or more.

CHOD (Tib.) Cutting off the ego. A special practice based on the Prajna-Paramita texts. [t was taught by Pha Dam-Pa and then by Ma·Chig Lap-Kyi Dron· Ma for cutting through attachment to phenomena.

CHOOYAL (T1b.) Dharma King. This is also the name of the dynasty of the earliest rulers of Tibet (2nd century B.C .. 10th century A.D.).

DHARMA (Skt.) Buddhism, or the Buddhist scriptures, practices and attainments.

DHARMAKAYA (Skt.) The Absloute Body of the Enlightened One. This aspect of the Buddha is represented symbolically in the Nyingma Tradition as Samanta Bhadra, the Primordial Buddha (Adibuddha) who resides in a condition free from all elaboration.

73

Page 82: 53570291 Buddhist Civilization in Tibet

DHARMA-NIRATMA (Slct.) The non-substantive nature of phenomena, realization of which is synonomous with the realization of Shunyata (Skt., voidness) and is the special realization of a Bodhisattva. By contrast, the Arhat realizes only the non-substantive nature of the human personality (Pudgala­Nairatmya, Skt.).

DHARMAPALAS (Skt.) Spiritual forces which protect and preserve the Dharma.

DZOG-RIM (Tib.) (Sampanna Krama, Skt.) The Completion Stage. A method of Tantrik meditation in which one visualizes the energy channels (rTsa, Tib.), energy flow (rlung, Tib.) and energy-essence (Thig-le, Tib.) within the human body.

Also a method of spiritual attainment by means of meditation on the Tsa, lung and Thig·le which dissolves all phenomena into the meditative state.

EIGHTY-FOUR MAHASIDDHAS (Skt.) A group of famous Indian Buddhist masters of meditation traditionally noted for their esoteric attainments.

FIVE CERTAINTIES The certainties of teachers, disciple, teachings, time and place.

FOOR TROTHS 1) The truth of suffering 2) The truth of the origin of suffering 3) The truth of cessation of suffering 4) The truth of the path to the cessation o{'suffering.

The Four Truths cover the whole of the Buddhist teachings. The Four Noble Truths were the first teaching which the lord Buddha delivered in his sermon given at Deer Park near Varanasi.

FOOR PATHS 1) Sambharamarga - path of accumulation 2) Prayogamarga - path of application 3) Darshanamarga - path of insight

. 4) Bhavanamarga - path of meditation. These are the stages of the practice through which a Buddhist

practitioner attains the goal of Buddhahood.

FOOR STAGES OF RESOl T 1) Stream-Enterer 2) Once· Returner 3) Never-Returner 4) Arhat

These stages refer to the four degrees of spiritual maturation accord­ing to the Hinayana tradition: (1) Having merely entered the "stream" of the Buddhist teachings, (2) Having progressed to the point that one will only be reborn in Samsara one more time (3) Never having to be reborn in Samsara, and (4) Having achieved a final victory over the defiling forces Kleshas, Skt.) of Samsaric existence.

74

Page 83: 53570291 Buddhist Civilization in Tibet

G(JR(J (SIct.) Source of spiritual guidance and teaching. (See Lama)

HEARING TRANSMISSION See Transmission.

HIM Y ANA (Skt.) The Lesser Path, so-called because, in contrast to the Greater Path (Mahayana, Skt.), it does not stress the cultivation of an Enlightened Mind (Bodhic:itta, Skt.). Nowadays the followers of this path are known as Thervadins (The Elders).

INDICATION TRANSMISSION See Transmission.

INSIGHT MEDITATION (Vipashyna, Skt.) 'Meditation whose purpose is the progressive realization of the essentially empty nature of all phenomena.

KAJ(JR (Tib.) It is the collection of canonical writings of the Buddha translated into Tibetan. It was collected together by Bu-Ton (1290-1364) in 108 volumes.

KARMA (Skt.) The process of cause and effect. The inexorable fact of retribution:

That every action of body, speech or mind has a definite result though perhaps delayed and subtle. Contemplation of this truth is conducive to spiritual maturation.

KAR(JNA (Skt.) Strong compassion toward sentient beings, perceiving their suffering along with the ardent wish that they can be free from suffering.

KLESHA (Skt.) Emotional defilements.

KYED-RIM (Tib.) The Developing Stage of meditative practices which involve the visualization and contemplation of Enlightened Awareness in the form of deities for the ultimate purpose of realizing the essential purity of all phenomena.

LAM-DRE (Tib.) The highest esoteric teachings of the Sakya school, traditionally associated with the Mahasiddha Virupa.

LAMA (Ttb.) The highest one, a spiritual master or teacher.

L(JNG (rLung, Tib.) The subtle energy flow within the energy channels (Tsa) of the human body. The understanding and control of this flow constitutes part of the training in esoteric Buddhist teachings.

MADHYAMIKA (Skt.) The Middle Way. One of the major Buddhist philosophical schools whose primary tenets were composed by Nagarjuna and Aryad~va. Through its methods all philosophical views are shown to be vacuOUS,

Page 84: 53570291 Buddhist Civilization in Tibet

thereby helping to establish the central notion of this school - that all phenomena are inherently void (Shunyata).

MAHAMUDRA (Skt.) The highest and main esoteric practices of the Kagyudpa school of Tibetan Buddhism.

MAHApARINIRVANA (Skt.) The Great Cessation or Transcendence of Sorrow, Also refers to the physical death of Shakyamuni Buddha.

MAHAYANA (Skt.) The Greater Vehicle, because it stresses the great importance of cultivating an Enlightened Mind (Bodhicitta). Along with others, the Tibetan Buddhists are followers of the Mahayana.

MAITRI (Skt.) The strong wish that all sentient beings have happiness and loving­kindness. This is one of the Four lmmeasurables (Apramada, Skt.); so·, called because there is no limit to the benefits of cultivating this attitude.

MANDALA (Skt.) An assemblage of many things. In Tantrik Buddhism this often refers to the circular assemblage of deities, their retinues, and the pure land in which they dwell. .

MANTRAS (Skt.); sNgags (fib.) Sacred syllables which express the essential nature of deities. These are used as a medium to receive esoteric transmission and powers.

MANTRA Y ANA (Skt.) Esoteric teachings. This term refers especially to the mystic syllables in esoteric practice.

MAYA BODY Illusory Body. Through certain esoteric practices the meditator comes to see all phenomena as the Mandalas of the Tantrik deities, which appear like an illusory body.

MILK OCEAN (Dhanakosa, Skt.) The milky·white lake from which Guru Rinpoche (Padmasambhava) was miraculously born.

MIND-TRANSMISSION See Transmission.

NALANDA UNIVERSITY An ancient and great seat of Buddhist learning in Northern India, in the state of Bihara. Nagarjuna was one of its many famous scholars. Naropa was one of its abbots. Both exoteric and esoteric studies were taught there.

NIRMANAKA VA (Skt.) The form·body of Enlightened Mind which is visible to ordinary people. See Tulku.

76

Page 85: 53570291 Buddhist Civilization in Tibet

NO·THOOGHT Mind free from conceptualization. Through Tantrik practice one achieves a wisdom which has the qualities of uninterrupted bl iss, clarity and no·thought.

PARAMITAS (Skt.) The six perfections:

1) Dana - generousity 2) ShiJa - moral conduct 3) Kshanti - patience 4) Vuya - perseverence 5) Samadhi - meditation 6) Prcyna - wisdom

These perfections are practiced by Bodhisattvas for the benefit of all sentient beings.

PRAJNA (Skt.) Discriminating Insight. This term includes three kinds of wisdom:

1) The wisdom of hearing 2) The wisdom of pondering 3) The wisdom of meditation.

This last is the wisdom which has the insight that all phenomena have the absolute nature of Shunyata.

PRASANGIKA MADHY AMIKA (Skt.) A school of Madhyamika doctrine expounded by Buddhapalita and Candrakirti which uses the philosophical techniques of forcing the advocates of opposing views to the absurd limits implied by their assertions.

PRATIMOKSHA VOWS (Skt.) Vows regarding conduct conducive to spiritual maturation, of which there are eight types:

1) Precepts kept on lunar observance days (Upavashatha) 2) Precepts for laymen (Upasaka) 3) Precepts for laywomen (Upasika) 4) Precepts for novice monks (Shramanera) 5) Precepts for novice nuns (Shramanerika) 6) Training precepts for women probationers (Shikshamana) 7) For monks (Bhikshu) 8) For nuns (Bhikshuni)

PRATITYASAMOTPADA (Skt.) Interdependent Arising. The fact that no facet of experience is isolated, singular, self-sufficient, or due to a single causal factor. Everything arises due to and owes its existence to a multitude of interdependently working factors.

P(JDGALA NIRATMA (Skt.) The realizations of the stage of Arhat, that the human personality· is non-substantive and empty in nature.

Page 86: 53570291 Buddhist Civilization in Tibet

PURE LAND The naturally resplendent lands in which completely Enlightened Buddhas continuously teach for the benefit of all sentient beings. There are two kinds of pure lands:

Manifested Pure Lands Pure Lands with Five Certainties.

RELATIVE TRUTH (Samvriti·Satya, Skt.) See Two Truths.

SADHANA (Skt.) The ritualized practice of contemplation using the Mandalas of Tantrik deities.

SAMANT ABHADRA (Skt.) The Primordial Buddha (Adibuddha). The Dharmakaya from which the Dzog·Chen teachings emanate.

SAMBHOGAKA VA (Skt.) The Enjoyment Body or Spiritual Rapture Body of Enligh~ened Awareness which appears with Five Certainties and is iconographically represented by the Five Buddha Families. This is the pure form· body of the Buddhas.

SANGHA (Skt.) The community of like· minded people who adhere to the teachings of Lord Buddha.

SANSKRIT (Skt.) The major northern Indian literary language which gradually became the medium of expression for both Buddhist and Hindu philosophers up until the 12th century when Moslems conquered India. Most of the original Buddhist scriptures now preserved in Tibetan texts were translated from Sanskrit.

SARMA (Tib.) The "new" as opposed to the "old" (Nyingma) translations of Buddhist T antras from Sanskrit sources. The distinction arose at the time of Rin· Chen Zang·Po (958·1005 A.D.) and applies only to Tantrik scriptures.

SHRA VAKAS (Skt.) Listeners. Pious listeners to Buddha's teachings, who follow the doctrine of Hinayana Buddhism.

SHRA VAKA V ANA (Skt.) The vehicle or practice of the Shravakayana, or Listeners.

SHUNYATA According to Mahayana doctrine, all phenomenal existence is inherently free from conceptualization in its true nature and is therefore empty or void of conceptual meaning.

SIDDHA Accomplished One. An esoteric practitioner who has achieved a high • level of mystic accomplishment.

78

Page 87: 53570291 Buddhist Civilization in Tibet

SIDDHI (Skt.) The accomplishments and powers achieved through esoteric practices. SeeSiddha.

SAMSARA (Slct.) Cyclic existence. A general term for the recurrent patterns of suffering, traditionally grouped into the six realms or Iife·styles:

1) gods 2) demigods 3) humans 4) hungary spirits 5) animals

" 6) hell.beings.

SKILLFQL MEANS (Upaya, Skt.) Means employed to skillfully respond to any situation so as to help both oneself and other sentient beings by alleviating suffering and enhancing their growth toward complete Enlightenment. Such means can only be effective when employed in conjunction with Discriminating Insight (P'c;yna, Skt.).

SQTRAS (Skt.) Discourses spoken by the Lord Buddha; one of the three collections (Tripitakas) of the Buddha's canonical teachings. See also Tripitaka.

TANTRA (Skt.) Esoteric scriptures which are discourses on swift paths to Enlightenment. They include the Earlier Translated or Old Tantras and the Later Translated or New Tantras. See also Sarma.

TANTRA YANA (Skt.) The Esoteric Vehicle. See Mantrayana.

TATHATA (Skt.) Thusness. An epithet for the natural, unfabricated and unchanging nature of ultimate, unconditional Reality which is inherently free from all concepts.

TANJQR (Skt.) The collected canonical commentaries on the writings of the Buddha. These were translated into Tibetan from Indian sources by Indian and Tibetan scholars.

TERTON (Tib.) Dharma Treasure Discover. Those special individuals who have been empowered and prophesized by Padmasambhava to discover and decode secret skillful teachings hidden by him for the benefit of future generations.

THERA V ADIN (Skt.) literally, "The Followers of the Elders." The dominant form of Buddhism in Sri Lanka, Thailand, Burma and Laos. It belongs in the . category of Hinayana or Southern Buddhism.

THIG·LE (Tib.) .. ....>"':!": Essence Drops. Subtle spiritual energy which moves withintheh.l!I:I)Cl~i:;;;

Page 88: 53570291 Buddhist Civilization in Tibet

body, the understanding and control of which constitutes part of one's training in esoteric Buddhist practices and specifically in the attainment of Great Bliss.

BODHIPAKSHIKA DHARMA (SkL) The 37 Wings of Enlightenment:

1) 4 Smnyupasthana - 4 Foundations of Mind{ulness 2) 4 Samyakprahana - 4 Efforts 3) 4 Rddhipada - 4 Types of Powers 4) 5 Indriya - 5 Faculties or Controlling Powers 5) 5 Bala - 5 Forces 6) 7 Bodhyanga - 7 Elements of Enlightenment 7) Arya - Ashtangamara - Eightfold Noble Path.

These are the 37 essential aspects of the Buddhist path of practice. The first 12 are for the practice of the Path of Accumulation, the next 10 are for the Path of Application, the next 7 are for the Path of Insight and the final 8 are for the Path of Meditation.

TRANSMISSIONS In the Dzog-Chen tradition, the teachings are communicated in three ways:

1) Mind Transmission: Direct mind· to· mind transmission among the Buddhas.

2) Indication Transmission: Transmission by signs among highly realized beings (Vidyadharas).

3) Hearing Transmission: Verbal transmission from master to disciple.

TRANQUILLITY MEDITATION (Shamatha, Skt.) Meditation whose purpose is the quieting and progressive focusing of the mind. It is necessary to practice this before attempting Insight Meditation.

TRIPIT AKA (Skt.) Three Baskets. The three collections of the Buddha's canonical teachings:

1) Sutra - CoUected Discourses 2) Vinaya - Collected Instructions on Proper Behavior 3) Abhidharma - CoUected Analyses of the Import of the Sutras.

TSA WU-MA (rib.) The central energy channel in the human body. To lead the rLung into this central channel is one way of perfection of esoteric practice. Achieving this, one attains a high realization.

TULKU (Tib.) Due to the all-pervasive skill and compassion of the Buddha's teachings innumerable "manifestations" of Enlightened Awareness continually occur in myriad forms - as bridges, works of art and in human form. All serve to aid beings in easing their suffering and stimulating their quest for full Enlightenment.

In Tibet, Tulku is a title given to rebirths of highly accomplished beings.

80

Page 89: 53570291 Buddhist Civilization in Tibet

TCIM-MO (Tib.) Heat·Yoga. Psychic Heat. One of the Six Yogas taught by the great Naropa and others as a means to generate the Great Bliss, the ultimate goal of Tantrik practice.

TWO TRUTHS Buddhiust teachings recognize the necessity of comprehending reality (satya) from two viewpoints - the Absolute and the Relative. These are sometimes known as the Two Truths:

1) Absolute Truth (Paramartha, Skt.) - Reality apprehended from the absolute or ultimate viewpoint, which comprehends the voidness (Shunyata) of all phenomena. 2) Relative Truth (Samvrtisatya, Skt.) - Reality apprehended from the relative viewpoint, which comprehends that all phenomena are dependently co-arisen (Pratityasamupada, Skt.).

VAJRA VARAHI (Skt.) Diamond Sow. A sow-headed goddess, especially invoked to subdue ignorance.

VAJRADHARA (SkL) DORJE CHANG (Tib.) A Sambhogakaya form of Enlightened Mind_ In the Sarmapa or New Tantras of Tibet, Vajradhara is the most important figure and is the source of the esoteric teachings.

V AJRASA TTV A (Skt.) DORJE SEMP A (Tib.) A Sambhogakaya Buddha taken as an object of meditation especially for the purification of defilements.

VAJRAYANA (Skt.) The Adamantine Vehicle. The highest of the Three Vehicles or levels of practice in Buddhism. See also, Mantrayana.

VINA Y A (Skt.) A collection of Lord Shakyamuni Buddha's teachings on proper moral conduct. See also, Tripitaka.

VISUALIZATION DIVINITY (DAM-TSHIG·PA, Tib.) This is the visualized form of the deities in Tantrik meditative practice. See Wisdom Divinity.

WISDOM-DAKINIS (KHADROMA, Tib.) Immortal, or enlightened goddesses.

WISDOM DIVINITY (YE·SHES-PA, Tib.) This is the actual deity which the meditator invites to come and dissolves into the visualized form of the deity in Tantrik meditative practices. See Visualized Divinity.

WISHING-GEM . A gem which fulfills or grants one's wishes. This symbolizes Buddh~'s Enlightened Mind which is like a wishing·jewel, because it grants~l~ wishes.

Y ANA (Skt.) f . t;dng~;';/f~~J;i Vehicle or Way. A coherent and consistent way 0 prac.l"; .. ; ..•. t.f.,;;,,.

iliSlIll

Page 90: 53570291 Buddhist Civilization in Tibet

Buddha's teachings. Buddhism has been classified into 4, 6 or 9 Yanas according to different traditions. In the most popular sense, Buddhism is known nowadays in three categories of progressively faster paths of attainment: Hinayana, Mahayana and Tantrayana (or Vajrayana).

YANAS OF CAUSE The Mahayana is divided, according to Tibetan tradition, into the Yana of Cause (Hetuyana, Slct.) and Yana of Result (Phalayana, Slct.). The former is associated with the vehicle of perfection (Paramitayana) because the perfections act as stimuli or causes leading to spiritual fulfillment. The latter, the result vehicle, is the body of Tantrik teachings (Mantrayana). Both of these are aspects of the Mahayana, hence their foundation is the cultivation of an Enlightened Mind· (Bodhicitta).

YOGA (Skt.) Spiritual exercises or practices.

YOGA SHASTRAS (Skt.) Literary writings on mysticism. A category of esoteric teachings of Buddhism.

./

82

Page 91: 53570291 Buddhist Civilization in Tibet

INDEX

Baron, p.27

MONASTERIES/TEMPLES Nalentra, p. 34

Chab·do, p.39 Chang Ta·Na, p.28 Den·Sa·ThiI, p.27 Dre·Pung, p.41 Deur Cho·De, p. 34 Dodrup Ch'en, p. 23 Do·Je-TraglrDo-rJe Brag, p. 23 Druk, p. 29 Drukung, p. 27 DzogpCh'enlrDzogs·Ch'en, p. 23 Dzong-Sar Tra-Shi Lha-Tse, p. 34 Ga·DenldGa'-/Dan, p.37-39, 59 dGon-Lung, p. 40 Gung-Thang, p. 27 Gyud Med Tra-Tshang, p. 39 Gyud-Tod Tra-Tshang, p. 39 Institute of Ttbetology, p. 1 7 Karma Lha-Ding, p. 26 Ka-Thog, p. 23 KhorDong, p. 23 Ku-Bum/sKu-a'Bum, p. 39 Kho Yel-Phong, p. 28 Lhurn-Drub-Teng, p. 34 Long·Bol, p. 29 Min-Trol LinglsMin-Gral G/ing, p. 23 Na-Phur, p. 29

Ngor £. Warm Choden, p. 34 Nyen·Yod, p. 34 Nye.phu Shug-Seb, p. 28 Pal-PungldPal-sPung, p.27, 55 dPal· YuI, p. 23 Ra-Lung, p. 29 Ri-Wo Ge-Gye Ling, p. 40 Riwoche, p. 28 Rong· Wo Nyin Gon, p. 23 Rong- Wo Srib-Gon, p. 23 Samye, p. 9· 10, 22·23 Se·Ra, p. 39 Senge-Ri, p. 29 Shar-Dor·Je Dang, p. 28 Taglung, p. 28 Ta·Nag Thub-Ten LinglTa·Nag, p. 34 Tar-Thang, p. 23 Thro·Phu, p. 28 Tra-Shi Lhun-Po, p. 39 Tshur-Phu, p. 26, 55 Tsug-Lag Khang, p. 22 Tung·Kar, p. 23 YazanglYa-Zang, p. 28 Wu-Ri, p. 29 Zhang-Zhong, p. 25 Zhe·Ch'en, p. 23

TEXTSIT ANTRAS Abhidharma, p. 11, 13, 1 7, 41, 52,

56-57,59 Chakrasambhara Tantra, p. 25, 41,57 Dag·Po'i Thar Gyen (Omament of

Liberation), p. 25 Drang-Ngey Leg·Shed Nyng'Po,

P.41·42 Dzod-Nga (The Five Treasures of

Kontrul), p. 27 Gong,Chig, p. 27 GuhyasaT7li'!ia Tantra, p. 25, 41, 57 Haivajra Tantra, p. 25, 41, 57 Kalachakra Tantra, p. 41, 57 Ka·Ma (bKa.Ma), p. 13, 53-54 Lam-Tso Nam-Sum (Three Principal

Aspects of the Path), p. 42

Mahamaya Tantra, p. 25, 57 Ma'1iushrimuia Tantra, p. 57 Man·Ngag ITa-Ba'i a'Phreng-Ba

(Garland of Teachings on the View)

p. 10, 17,63 Nyaya Texts, p. 41 Nying-Ma Gyud-BumlrNying.Ma

rGyud-a 'Bum, p. 17, 53 Prajnaparamita, p. 41 TarYurITen-GyurlbsTan.a'Oyur,

p. 13, 17,49,52,57 Terma, p. 10, 13, 15-17 Rin-Chen Ter Dzod, p. 17, 55 Vajrabhairava Tantra, p. 41, 57 Vajrayogini Tantra, p. 41 Vinaya Tests, p. 41 , " Zhung-Chen Chu-Sum" p;.5{j.

Page 92: 53570291 Buddhist Civilization in Tibet

PERSONS Asangha, p. 41 Atisha, p. 37, 41 Auadhutipa, p_ 35 Bairochana, p_ 11, 17 Balrupa,p_ 33, 35 Ba-Ra- Wa Gyal-Tshen Pal-Zang,

p.30 Cham-Chen Cho-Je, p. 37,39 Chandrakirti, p_ 41-42 Chang-Chub Gyal-Tshen, p. 27 Chang-Kya incarnations, p. 40 IChang-sKya Rol-Ba'i rDo-rJe,

p. 60 Chil-Kar-Pa, p. 30 Chogro Lu'i Gyaltsen, p. 11 Cho-Kyi Senge, p_ 28 Ch'os Kyi Blo-Gros (Marpa Cho-Kyi

Lodro), p. 25, 31 Cho-Je Don-Drub Rin-Chen, p. 37 Dag-Po Lha-Je, p_ 26 DoI-PoIDol-Po Shey-Rab Gyal-Tshen

P. 44-45, 68 Damaupa, p. 35 Danashila, p. 11 Dar-Ma Wang-Chug, p. 27 Dalai Lama (Current), p. 38 Dalai Lama, Pan-Chen Ge-Dun Trub,

(First), p. 37 Dalai Lama (Third), p. 39 Dalai Lama (Fifth), p. 40 Dalai Lamas, p. 39 Dharmakirti, p. 11, 41 Dignaga, p. 41 Dodrup Chen Rinpoche, Second

p.23 Dodrup Chen Rinpoche, Third, p. 17 Don- Yod Cho-Kyi Gya-Tsho, p_ 40 Dro-mGon Cho-Gyal Phag-Pa, p. 33 Drog-Mi Ye-Shey, p. 25, 33, 35 Druk-Nyon Kum-Leg, p. 29 Duqjom Lingpa, p. 23 Duqjom Rinpoche, p. 22 Dul-Dzin Trag-Pa Gyal-Tshen, p. 37 Du-Sum Khyen-PaIDus-gSum-mKyen-

Pa,p.58 Dzong-Pa, p. 33 Ga-Den Thri-Pa. p. 33 Gampopa, p. 25-28, 32 Gay Gayadhara, p. 35 God- Tshang-Pa, p. 30 God-Tshang-Pa Gon-Po Dor-Je, p. 29 Gong-Ma Nam-Nga (rNam-//'{ga) _

The Fiue Supremes, p. 58-59

····84

Gong-Thang Ten-Pa'i Dron-Me, p. 40 Go Rab-Jam-Pa Sod-Nam Senge,

p. 34 Gotan, p. 33 Grags-Pa rGyaI-mTshan, p_ 59 Grva-Ba m 'Ngon-Shes-ChanITra- Wa

Ngen-Shey-Chen, p. 69 Gunaprabha, p. 41 Gung-Thang La-Thog, p. 10 Guru/Guru Padmasambhava/Guru

Rinpoche, p. 4, 7-8, 10-11, 13-15, 22-23, 53-54

Gyal-Tshab Dar-Ma Rin-ChenIGyal­Tshab-Je, p. 37-38, 60

Gyud-Chen Shey-Rab Senge, p. 37 Han Nanda, p. 33 Jam-Yang Cho-Je, p. 37, 39 Je-Tsun Dam-Pa, First, p. 40 Jinamitra, p. 11 Ka-Dam-Pa De-Sheg, p. 23 Kal-Den Ye-Shey Sen-Gye, p. 27 Kamalashila, p. 11 Karmapa Du-Sum Khyen-Pa, p. 26 Karmapa Pakshi (Second), p. 26 Karrnapa Rang-Chung Dor-Je (Third)

30 Kawa Paltseg, p. 11 mKha' aura Ye-Shes mTsho-rGyal/

Ye-Shey Tsho-Gyal, p. 9, 15 Khar-Chu-Pa, p. 30 Khe-Drub Ge-Leg Pal-ZangIKhe-Drub­

Je, p. 37-38,60 Khenpo ZhengalgZhan-Phan Ch'os-

Kyi sNang-Ba, p. 17, 56 Khon Kon-Chog Gyal-Po, p. 33, 58 Khyung-Po Lhe-Pa, p. 37 Khyung-Po Nal-Jor, p. 25 Kong- Tul Yon- Ten Gya-Tsho, p. 17,

27,55,58

Kublai Khan, p. 33 Kun-Den Re-Pa, p. 28 Kun-GaDon-Trub, p. 39

Kun-Ga Gyal-Tshen (Sakya Pandila) p. 33

Kun-mKhyen Dol-Bu Shes-Rab rGyal mTshan, p. 60

Kun-Khyen Go Rab-Jam-Pa Sod-Nam Senge, p. 34, 59

Kun-Khyen Long-Ch'en Rab Jam, p. 15, 17,54,56, 70

Kyer Gom·Pa, p. 27 Kyura Rinpoche, p. 27

Page 93: 53570291 Buddhist Civilization in Tibet

Lob-Zang Cho-Kyi Gyal-Tshen (Fl.1'St Panchen Lama), p. 39, 60

Lang Darma, p. 11, 24 Lhatul Rinpoche, p. 23 Lho-Trag-Pa Nam-Kha Gyal-Tshen,

p.37 Ling-Re-Pa/Ling-Re Pema DOlje,

p.27-28 Ling Rinpoche, p. 38 Lob-Zang Ten-Pa'i Gyal Tshen (First

Jetsun Dampa), p. 40 Lo-Ch'en Rin-Ch'en bZang-Po, p. 5,

51 Lo·Re-Pa Dar-Ma Wang-Chug, p. 29 Mahapandita Vimilarriitra, p. 4, 11,

13 Maitrinatha, p. 41 Maitripa, p. 25, 31-32 Manjushri, p. 11 Mar-Pa Lo-Tsa-Ba/Mar·Pa Cho-Kyi

Lo-Dro, p. 25, 31-32 Marpa, p. 31, 58 Marpa Rinchen Lodro, p_ 28 Med She-Rabs Zang-Po, p. 37 Mey-Ton Tshon-Po, p. 25 Mi-Kyod Dor-Je (Eighth Karmapa)

p. 26, 58, 64 Milarepa, p. 24-26, 32 Mi-Pham RinpochelMi-Pham Nam-

Gya~ p. 17, 56, 67-68, 71 Muthri Tsenpo, Prince, p. 10 Nagaryuna, p. 35, 42, 5~ 63 Na-Phu-Pa, p. 27 Naropa, p. 25 Ne-Nang Pa-WolgTsug-Lag a'Phreng-

Ba, p. 27,63 Ne-Pug Pa, p. 30 Ngag-Wang Nam-Gyal, p. 29 Ngag-Ton Cho-Ku Dor·Je, p. 25 Ngor-Chen Kun-Ga Zang-Pa, p.34 Ngor-Pa, p. 33 Nyathri Tsenpo, King, p. 3 Padma Karpo, p. 29, 58, 63 Padma Rig a'DzinIDzog-Chen

Rinpoche, p. 23 PacimasambhalJa, see Guru Pag-Sam Wang-Po, p. 29 Pal-T ul Rinpoche, p. 17 Pan-Chen Ge-Dun Trub (First Dalai

Lama), p. 37 Panchen Lama (First), p. 39 Panchen Lama (Present), p. 39 Panchen Lamas, seat, p. 39 Pandita Shakyashri, p. 28

Pen-Chen Ge-Dun Trub (Fl.1'St Darat Lama), p. 39

Phagmo TrupalPhag-Mo Trupa Dor-Je Gyal-Po, p. 27-29

Pha Dam-Pa Sang-rGyas, p. 60 Phag-Pa, p. 33 Pod Khe-Pa, p. 29 Puroa-Krisna, p. 35 Pu-Ton (Bu-sTon), p. 37, 63, 68 Rab-a 'Byam a 'Gyur-Med Kun bZang

rNam rGyal, p. 23 Rahulagupta, p. 25 Ral-Pa Chen, King, p. 4, 11 Rang-Chung Dor-Je (Third Karmapa)

p_26,30,58 Re-Chung-Pa, p. 25-26 Re-Da-Wa Zhan-Nu Co-Dro, p. 37 Rig-a-Dzin Kun-bZang Shes-Rab,

p.23 Rig-Pa'i Dor-Je (Sixteenth Karmapa)

p.26 Rin-Ch'en Phun Tshogs, p. 27-28 Rin-Ch'en bZang-Po, p. 5, 51, 57 Rin-Po-Ch'e Gyal-Tsha, p. 28 Rol-Pa'i Dor-Je (Third Karmapa),

p.37 Rong-Ton, p. 33 Rong-Zom Cho-Kyi Zang-Po, p. 17 Sa-Chen Kum-Ga Nying-Po, p. 33,

58 Sa-Kya Gong-Ma Nam-Nga (Five

Supreme Ones of the Sakyas) p. 33

Sakya PanditalKun-Ga Gyal-Tshan, p. 33, 59, 68, 71

Sang-Gyal Won Trag-Pal, p. 28 Sang-Gye Dor-Je, p. 29 Shantagarbha, p. 11 Shantaraksita, p. 4, 8, 11, 13, 22. Shantipa Siddha, p. 58 Shey-Rab Senge, p. 39 Situ bsTan-Pa'i Nyin-Byed, p. 58 Smrtijnana, p. 51 bSod·Nams rTse-MoISod-Nam

Tse·Mo, p. 33, 58 Sod-Nam Gya-Tsho (Third Dalai

Lama), p. 39 Srong-Tsen Gam-Po, King, p. 4 Sukhasiddha, p. 25 Surendrabodhi, p_ 11 Tag-Lung Thang·Pa, p. 27-28 Taranath Incamation, p. 40, 63 Ter.Chen Gyur-Med Dor-JelsMin~

Gling gTer.Chen, p_ 23,.55

Page 94: 53570291 Buddhist Civilization in Tibet

Tho-Kwan, incamations, p. 42 Thri Rinpoche Kun-Ga Thin-Le

Wang-Gyal, p. 34 Thri-Song Deutsen, King" p. 4, 8,

10-]] Throphu Lotsawa, p. 28 Tog-Den Da-Seng, p. 30 Trag-Pa Gyal-Tshen/Trak-pa, p. 33 Tag-Lung Thang-Pa Tra·Shi, p. 28 Tsang-Nyon, p. 29 Tsang-Pa Gya-Re, p. 27-29 Tsong-Kha-Pa/Lob-bZang Grags-Pa,

p. ~ 3~ 3~ 41, 59, 60 Tshal-Chen Lo-Sal Gya-Tsho, p. 34 Tshur-Ton Wang-Ngo, p. 25 Vqjradhara, p. 31 Vasubandhu, p. 41, 56

Vimilamitra, p. 4, 7, 11, 13-14, 17 Vishuddhasiddha, p. 11 Won-Gom Tshul-Thrim Nying-Po,

p.27 Wu-Nyon, p. 29 Ya-Zang-Pa, p. 28 gYag-Phrug Sangs Gyas dPal, p. 59 Yang-Gon-Pa, p. 30 Ye-Phug-Pa, p. 27 Ye-Shes Senge, p. 28 Yeshe Tshogyal, p. 28 Yel- Wa Ye-Shey, p. 28 Yag- Trug, p. 33 gYu-Thog-Yon Tan mGon-Po, p. 69 Zha-Mar-Pa, p. 27, 58 Zhang·Dar-Ma Trag, p. 27 Zhang Yeshey De, p. 11

GENERAL TERMS AND TEACHINGS

Abhidharma,p_ 11, 13, 17,41,52, 56-57,59

Abhyantarvarga, p. 15, 21, 53 Absolute Truth (Parmartha), p. 20, 32 Anu Yoga, p. 21, 53 Arhathood, p. 19 Ali-Yoga, p. 5, 7, 11, 14,21,53 Atthakatha, p. 49 Awareness (Dharmata), p. 21 Bardo, p. 31 Bhikshus, p. 5, 11, 37 Bodhicitta, p. 19 Bodhi-pakshi (the 37 Wings of

Enlightenment), p. 19 Bodhisattayana, p. 19 Buddhahood,p.21 Buddha Nature, p. 32 Bya-rGyud (Kriya- Yoga), p. 19 Byang-Pa Rig-lOan, p. 6, 9 Byang-Sems (Bodhi Mind), p. 58 Cakrasamvara Tantra, p. 60 Chakras, p. 21 ChandaU, see also Tum-mo, p. 32 Charya Yoga, p. 20 Chinese (Language), p. 49 Chittavarga (Sems-sDe), p. 21 gChod, p. 60 Clarity- Wisdom of the Basis, p. 35 Dam· Tshig-Pa, p. 20 Deathless Attainment, p. 8 bDe-Ba, dSal-Ba & Mi rTog-Pa (Bliss,

Clarity & No Thought), p. 21 Dharmakaya, p. 19, 21

86

Dharmapalas, p. 10 Dharmata, p. 19, 21 Dog-Pa Practices, p. 35 rDzogs-Pa Ch'erz-Po/Dzogpa

Chenpo/Dzog Chen, p. 5, 11, 19,21,53-54

Dzog-Rim (Perfection Stage), p. 21, 41

Earlier Spread of the Doctrine, p. 11, 24

Four Kinds of Bliss, p. 32 Four Truths, p. 19 Four Stages of Results, p. 19 Grol·Lam (Path of Liberation), p. 21 Gyu/u (Maya Body), p. 31 lHan-sKyes-Kyi Ye-Shes (Spontane-

ous Wisdom), p. 60 Hinayana, p. 19 Hetu-Laksana-Yanas (Yanas of

Cause), p. 19 Insight Meditations, p. 19 Interdependent Arising, p. 41 bKyed-Rim (Development Stage)

p. 41 Klong-sDe, p. 15, 21, 53 Lam-Dre/gSung-Ngag Lam-a 'Bras

(Path and Result), p. 33, 35, 58-59

Lam-Rin Ch'en Mo (Stages of the Path), p. 37, 41

Land of Dakinis, p. 9 Lung (rLung)/air, p. 21, 31·32 Maha Yoga, p. 21, 53

Page 95: 53570291 Buddhist Civilization in Tibet

Mahamaya, p. 25 Mahamudra, p. 25,27·28,31·32 Mahamudra Vidyadhara, p. 8 Mahaparinirvana, p. 19 Mahasandhi Yoga (Ati· Yoga)lrDzogs·

Pa Ch'en·Po, p. 5, 7, II, 14, 21,53

Mahayana, p. 3, 19 Mandalas, p. 20 Me·Ngag sDe, p. 15, 21, 53 Milam (Dream Yoga), p. 31 Nang.rGyud sDe·dSum (Three Inner

Tantras), p. 20 • Naro Chodruk (Six Yogas of Naropa)

p.31 New Ones (Sarma or Sarmapa)

p. 24, 56 New Tantras, p. 33, 37, 41 Ngag.Rim Chen·Po (Stages of the

Paths of Tantras), p. 37 Nine Yanas, p. 19, 53 Non·duality, p. 20·21 Odsal (Radiant Clarity), p. 31 One Hundred Great Tertons, p. 17 Paramitas, p. 19 Path and Result (Lam Dre), p. 33,

35,58·59 Path of Liberation, p. 21 Path of Skillful Means, p. 21 Perfections of Transcendental

Wisdom, p. 41 Phala·Vajrayanas (Yanas of Results)

P. 19 Phowala'Pho·Ba), p, 31, 58 a'Pho.Ba Grog·a'Jug (practice),

p.31 Phyi.rGyud sDe·dSum (Three Outer

Tantras), p. 20 Phyag.rGya Ch'en.Po (Mahamudra)

p. 25, 27·28, 31·32 Prajnaparamita, p. 13, 17 41,

43·44, 51·52, 56, 59·60 Prasangika Madhyamika, p. 37,41 Pratimoksa Vows, p. 19 Pratityasamutpada (Interdependent

Arising), p. 19 Prateka.Buddhayana, p. 19 Preliminary Practice, p. 41 Pudgala.Niratma (the selflessness of

persons), p. 19 pure Land, p. 21 Pure State, p. 31 sPyod.mGyud ((Jpaya Yoga), p. 20 Radiant Clarity, p. 31

Raksha's Land, p. 5, 10 Red Hat, p. 27 Relative Truth (Samvriti·Satya),

p.20,32 Rim·Nyi (Two Stages), p. 41 Sad·Mi Mi.bDun, p. 11 Sambhogakaya,p, 41 Sangha of Tantriks, p. 11 Sar·MalSarmapa, p. 24, 33, 56 Sems·sDe, p. 15,21,53 Seven Men of Trail, p. 11 Shravakayana (Vehicle of Listeners)

p.19 Six Perfections, p. 19 Six Yogas of Naropa, p. 31 Stages of the Paths (Lam·Rim Ch 'en­

Mo), p. 37, 41 Stages of the Path of Tantra (Ngag-

Rim Chen·Mo), p. 37 Supreme Attainment, p. 6 Supreme Enlightenment, p. 19 Tathata, p. 20 . Terma, p. 10, 13, 15·17 Tertons, p. 10, 15·17 Thirty.Seven Wings of Enlightenment

p. 19 Thabs·Lam (Path of Skillful Means)

p.21 Three Great Mandalas, p. 21 Three Inner Tantras, p. 19·20 Three Outer Tantras, p. 19·20 Tranquillity Meditation, p. 19 Trikulavajradhara State, p. 18, 20 nTsa, rLung, Thig·Le (Veins, Energy,

Semen), p. 21, 31 TummolgTum·Mo, p. 31·32, 58 Two Truths, p. 20, 32 (Jpadeshavarga (Man-Ngag sDe), p-15,21,53 Upaya Yoga, p. 20 Vajradhara, p. 20 Vidyadhara, p. 6 Vinaya, p_ 17, 41 Yanas of Cause, p. 19 Yanas of Result, p. 19 Ye-Shes-Pa (Wisdom Divinty), p. 20 Yoga Tantra, p. 20 Wu·Ma, p. 32

continued:

Page 96: 53570291 Buddhist Civilization in Tibet

SCHOOLS AND LINEAGES

Barom Kagyud, p. 26·27 Byang·gTer Traditions, p. 23 Dvags·Po bKa·bGyud·Pa, p. 25 Drikung Kagyud, p. 27 Drukpa Kagyud, p. 28·29 Gyal·Tshab lineage, p. 27 Kadamp~p.4, 2~3~41 Kagyudpa, p. 4, 25 Kamtshang Kagyud, p. 26 Karma Kagyud, p. 26 Karmapa lineage, p. 26 Khan Clan, p. 33 Martshang Kagyud, p. 28 Med Drukpa Kagyud, p. 29 Middle Drukpa Kagyucl, p. 28 Ne·Nang Pa·Wo lineage, p. 27 New Kadampa School, p. 37

88

Ngor·Pa (sub school of Sakyapa) p. 34

Nyingmapa, p. 3, 9·10, 21 Phagtru Kagyud, p. 26·27 Sakyapa, p. 4, 23 Shakyashri lineage, p. 37 Shang·Pa bKa'brGyud, p. 25 Shugseb Kagyud, p. 28 Situ lineage, p. 27 Taglung Kagyud, p. 28 Tod·Druk, p. 29 Throphu Kagyud, p. 28 Tshar·Pa (sub school of Sakyapa)

p. 34 Yamzang Kagyud, p. 28 Yepa Kagyud, p. 28

/'