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Proquest Dissertations NOTE TO USERS This reproduction is the best copy available. UMI8 Tibetan Mind Training : Tradition and Genre Thomas Troughton Faculty of Religious Studies, McGiIl University, Montréal August, 2008 A thesis submitted to McGiIl University in partial fulfilment of the requirements of the degree of MA. © Thomas Troughton 2008 Library and Archives Bibliothèque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 OttawaONK1A0N4 Canada Canada Your file Votre référence ISBN: 978-0-494-66972-3 Our file Notre référence ISBN: 978-0-494-66972-3 NOTICE: AVIS: The author has granted a non- L'auteur a accordé une licence non exclusive exclusive license allowing Library and permettant à la Bibliothèque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans le loan, distribute and sell theses monde, à des fins commerciales ou autres, sur worldwide, for commercial or non- support microforme, papier, électronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in this et des droits moraux qui protège cette thèse. Ni thesis. Neither the thesis nor la thèse ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent être imprimés ou autrement printed or otherwise reproduced reproduits sans son autorisation. without the author's permission. In compliance with the Canadian Conformément à la loi canadienne sur la Privacy Act some supporting forms protection de la vie privée, quelques may have been removed from this formulaires secondaires ont été enlevés de thesis. cette thèse. While these forms may be included Bien que ces formulaires aient inclus dans in the document page count, their la pagination, il n'y aura aucun contenu removal does not represent any loss manquant. of content from the thesis. ¦+¦ Canada Troughton 1 Table of Contents Table of Contents 1 Abstract 4 Abrégé 5 Acknowledgements 6 Introduction 7 Context 7 Atisa's pithy sayings 8 Seven-Point Mind Training 8 The seven points: an early commentary 11 Alternate arrangements ofthe pithy sayings 16 The thesis 19 Theory and method 20 A Pluralistic Interactionist Model 21 The model applied to mind training: Examples 26 Conclusion 29 Review of previous literature 29 Technical note for transliteration 31 Chapter 1: Mind training {bio sbyong) 32 Dictionary definitions 32 The Etymological Approach 33 Dictionary definitions 33 Tucci' s translation 34 Troughton 2 Sweet and Zwilling's translation 34 1996 34 2001 38 Summary 43 The Contextual Approach 44 Conclusions 46 Chapter 2: Mind and Praxis 48 Mind training: Preliminary or principal? 48 Tucci's psychologism 49 Tucci's discussion of mind training 50 Conclusion 54 The relationship between mind and praxis 55 The problem 55 The commentarial tradition 56 Conclusion ; 60 Conclusion 60 Chapter 3: Praxis and Tradition 62 A theory oftradition 62 The mind training tradition in Tibetan Buddhism 65 Atisa' s mission 67 Historical Context 68 Atisa's explanation of the Three Vows 69 The mind training tradition 71 Troughton3 Atisa' s mythic status 72 Literary evidence 74 Conclusion 80 Conclusion 80 Chapter 4: Tradition and Text 82 Literary genres 82 R. A. Stein 82 Cabezón and Jackson 84 Critique 85 Eco's theory of research 85 Cabezón and Jackson's approach to typology 88 Critique of Sweet and Zwilling 93 Conclusion 98 The genre 'Mind Training' 98 Conclusion 100 Bibliography 102 Troughton 4 Abstract In response to Tibetan social pressures in the 1 1th century, Atisa initiated a renewal of Buddhist monasticism that resulted in all Buddhist praxis outside of meditation being strictly framed by attitudes and behaviors informed by love and compassion. Atisa's teachings are exemplified in pithy sayings that point to the heart of bodhisattva practice, and this mind training practice developed into a tradition in the period immediately following his passing. The success ofthe method, and ofthe emulation of Atisa as exemplar of a perfect bodhisattva, led to the adoption of mind training throughout Tibetan Buddhism. "Tibetan Mind Training : Tradition and Genre" explains the relation between a native Tibetan literary genre and monastic Buddhist practice found in the 14th century compilation Mind Training : The Great Collection (thegpa chenpo bio sbyong rgya tsd). The introduction provides context and presents methodology. Chapter one argues that 'bio sbyong' should be translated as 'mind training.' Chapter two has two broad arguments: a rebuttal of a conception of mind training as an essentially psychological preparation for other practices; and an explanation of its praxis as the interaction of mind and real objects. Chapter three explains the relation of mind training praxis and tradition, with reference to Atisa's reforms. Chapter four explains some characteristics ofthe literary genre of mind training. Troughton 5 Abrégé En réaction aux pressions sociales exercées par les tibétains au 1 Ie siècle, Atisa a renouvelé le système monastique bouddhiste ce qui a eu pour résultat que toutes les pratiques bouddhistes à l'extérieur de la méditation ont été encadrées par des attitudes et des comportements strictement motivés par l'amour et la compassion. Certains enseignements d'Atisa sont des exemples concis qui pointent directement au cœur de la pratique d'un boddhisattva, et cette pratique de l'entraînement de l'esprit est devenue une tradition dans la période suivant son décès. Le succès de la méthode, et l'émulation d'Atisa en tant qu'exemple d'un boddhisattva parfait a mené à l'adoption de l'entraînement de l'esprit dans le bouddhisme tibétain en entier. « Tibetan Mind Training : Tradition and Genre » explique la relation entre le genre littéraire tibétain indigène et la pratique bouddhiste monastique présentée dans la compilation du 14e siècle Mind Training : The Great Collection {thegpa chenpo bio sbyong rgya tsd). L'introduction fournit le contexte et la méthodologie. Le premier chapitre argumente que « blo sbyong » devrait être traduit par « entraînement de l'esprit ». Le chapitre deux comporte deux arguments : un rebut de la conception selon laquelle l'entraînement de l'esprit est essentiellement une préparation psychologique pour d'autres pratiques; et une explication de sa pratique comme une interaction entre l'esprit et les objets réels. Le chapitre trois explique la relation entre la pratique de l'entraînement de l'esprit et sa tradition en référence à la réforme d'Atisa. Le chapitre quatre explique certaines caractéristiques du genre littéraire de l'entraînement de l'esprit. Troughton 6 Acknowledgements I thank Dr. Thupten Jinpa for his support and encouragement throughout my academic career". I also thank Prof. Lara Braitstein for her kindness, and particularly for her assistance and guidance in preparing this thesis. My family has played a crucial role in enabling me to take the time to pursue these studies. I particularly thank Hélène, Ariane, and Emma; and Tom, and Janet. The support of the faculty and staff of Religious Studies has been exceptional. I especially thank Prof. G. Victor Sogen Hori, Prof. Katherine K. Young, and Prof. Davesh Soneji. I particularly wish to mention Mr. Philippe Turenne and Mr. Sanjay Kumar, who have supported me in my language studies. My fellow students have always been available and encouraging. I also thank Dr. Kate Crosby, Ven. Yifa, Dr. Andrew Skilton, and Dr. Robert Kritzer, who have all generously shared with me their insights into the career of a Buddhist scholar. I have also received advice from many other teachers. I thank Geshe Dagpo Rinpoche who explained the Seven-Point Mind Training in the traditional way, Ven. Kyabje Dagom Rinpoche, Ven. Zawa Tulku, Ven. Geshe Losang Tenzin, Ven. Geshe Tsultrim, Ven. Geshe Losang Chöpel, and Ven. Geshe Sopa, all of whom have taken time to discuss mind training with me. Troughton 7 Introduction Context Mind training (Ho sbyong, often anglicized as lojong) is one ofthe principal aspects of Tibetan Buddhist praxis. It presents various methods for the development of bodhicitta, the altruistic intention to attain the state of Buddhahood in order to accomplish the permanent well-being of all without exception. I characterize these methods as realistic for specific reasons detailed below. This state of mind is the entry to the Mahäyäna, and thus the psychological foundation for all other praxis in Tibetan Buddhism, which is universally and self-consciously asserted to belong to the great vehicle by its adherents. This short thesis seeks to explain how mind training literature arose from a tradition of practice, through the examination of the 14 century collection oftexts Mind Training : The Great Collection (thegpa chenpo bio sbyong rgya tsa) (hereafter TGC) as representative of a literary genre. The foundation of this thesis is various short pithy sayings attributed to Atisa, also known more fully as Dïpamkarasrïjnana, the Indian pandit who renewed Buddhism in Tibet during the 1 1th century (Jinpa "Introduction" 10). These came to form the backbone of the Kadampa mind training literature. The earliest presentation ofthese sayings within
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