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Buddhist Philosophy in Depth, Part 3 WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools. systems THE crystal Mirror the best- knownTibetan authors. ese texts have Amdo, Inner Mongolia, and at the Qing court in Not resting there, Thuken goes on to describe the major traditions of China—Confucian, been selected in consultation with the preeminent Beijing. He served as abbot of several important Daoist, and the multiple varieties of Buddhist—as well as those of Mongolia, Khotan, and lineage holders of all the schools and other senior monasteries and wrote hundreds of texts on Bud- even Shambhala. The Crystal Mirror of Philosophical Systems is unusual, too, in its con- of philosophical Tibetan scholars to represent the Tibetan literary dhist thought and practice, the most enduring cern not just to describe and analyze doctrines, but to trace the historical development tradition as a whole. and influential of which is e Crystal Mirror of of the various traditions. The Crystal Mirror of Philosophical Systems is an eloquent and A TIBETAN STUDY Philosophical Systems. erudite presentation exploring the religious history and philosophical systems of an array OF ASIAN systems RELIGIOUS of Asian cultures—and offering evidence that the serious and sympathetic study of the THOUGHT G L S was born in Tibet in history of religions has not been a monopoly of Western scholarship. 1923; he is both a spiritual master and a respected academic. He moved to the United States in the “An impressive translation of a fascinating and vitally important book. This will be of early 1960s and in 1967 began teaching in the great interest to students of Tibetan Buddhism. Its broad scope and keen observation Buddhist Studies Program at the University of makes it an invaluable resource. And for scholars interested in the history of comparative Thuken Losang A Tibetan Study Wisconsin–Madison, where he is now professor religion, it shows how a sophisticated, eighteenth-century Tibetan Buddhist could come emeritus. He founded and lives at the Deer Park to terms with diverse world religious traditions.”—Guy Newland, Central Michigan Uni- Chökyi Nyima of Asian Religious Thought Buddhist Center in Oregon, Wisconsin. versity, author of Introduction to Emptiness R R. J is the Stephen R. Lewis, Jr. “Thuken’s Crystal Mirror of Philosophical Systems is a unique work, seeking to document Professor of Religion and the Liberal Arts at Car- the full range of philosophical traditions known in Tibet, including Indian, Chinese and, leton College in Minnesota, where he teaches the above all, indigenous Tibetan traditions. This translation is precise and a pleasure to religions of South Asia and Tibet. He has pub- read.”—Matthew T. Kapstein, École Pratique des Hautes Études and the University of lished many articles on the philosophy, ritual, Chicago meditative practices, and poetry of Indian and Tibetan Buddhism, and has written or co-edited several books, including Is Enlightenment Possi- ble?, Tibetan Literature, Buddhist eology, and Tantric Treasures. ISBN 0-86171-464-4 $59.95US ISBN-13 978-0-86171-464-3 Thuken Losang Chökyi Nyima Translated by Geshé Lhundub Sopa Wisdom Publications www.wisdompubs.org Edited by Roger R. Jackson WISDOM Produced with Environmental Mindfulness 3. Introduction to Tibetan Buddhism207 II. The History of Philosophical Systems in Tibet, the Land of Snows208 This is but a partial account of the marvelous events whereby, through the kindness of those leading Dharma kings, translators, and pandits, The mighty king, the wish-fulfilling gem209 of the Buddha’s teaching, was brought from the precious continent, the Holy Land, To the country encircled by snowy mountains and worshipped there atop the victory banner Of the people’s faith, releasing a rain of good things conducive to benefit and bliss.210 The history of philosophical systems in Tibet is fourfold: A. The history of the Buddha’s teaching, B. In particular, the history of the different schools, C. As a supplementary topic, the history of the sutras, tantras, and sciences,211 and D. In addition, the history of the way of Bön. A. The history of the Buddha’s teaching in the Land of Snows212 This is twofold: 1. The history of the earlier spread of the teaching and 2. The history of the later spread. 1. The history of the earlier spread of the teaching 213 For twenty-six generations of kings, from the first king of Tibet, Nyatri Tsenpo (third century b.c.e.?) through Namri Songtsen (seventh century),214 not even the name “Buddha’s teaching” occurred. However, during the time of Lha Thothori Nyenshal (fourth–fifth centuries?), reputed to be an emana- tion of Samantabhadra, the Book of the Hundredfold Homage for Amendment For students of the Wisdom Academy –– Not for distribution 72 The Crystal Mirror of Philosophical Systems of Breaches descended from the sky215 to the top of the royal palace. Although its words and meaning were not understood, it was given the name Awesome Secret. Its worship marks the beginning of the holy Dharma in Tibet. According to a prophecy in a dream of King Lha Thothori, “in five gen- erations one who knows the meaning of this text will arise.” So, during the reign of the Dharma king Songtsen Gampo (617–649/50),216 an emana- tion of Avalokiteśvara, the minister Thönmi Sambhota was sent to India. After training to the point of expertise in various sciences, he developed two scripts: the basic vertical script with a headstroke [36] was modeled on the Devanāgari alphabet, and the more horizontal script without a headstroke was modeled on the Vivarta alphabet. In this way, he blazed the trail for lit- eracy in Tibet. King Songtsen Gampo arranged to bring217 the two main objects of wor- ship to Tibet, an Akṣobhya statue and the Jowo, a statue of Śākyamuni.218 He erected the great Rasa Trülnang temple and had many Dharma texts translated into Tibetan, including the Flower Ornament Sutra.219 He thereby paved the way for the teaching. At the time of the Dharma king Trisong Detsen (r. 755/56–97),220 said to be an emanation of Mañjughoṣa, many teachers were invited to the capital, like the great preceptor Śāntarakṣita, Master Padmasambhava, and oth- ers. Seven men—Vairocana and six others—took preliminary ordination. From there, the number of the ordained wearing saffron robes increased. Many great translators spoke both the Tibetan and Sanskrit languages, such as Khönlu Wangpo Sung, Pagor Vairocana, Master Rinchen Chok, Yeshé Wangpo, the trio of Kawa Paltsek, Chokro Lüi Gyaltsen, Shang Yeshé Dé, and others, so many sutras, tantras, and commentaries were translated. The great preceptor Śāntarakṣita took responsibility for explaining the holy Dharma from the vinaya right up to the Madhyamaka and made teaching and study widespread. Master Padmasambhava and others bestowed secret man- tra instructions on some qualified students, so some beings became adepts. Later on, a monk named Heshang Mahāyāna came to Tibet from China. He said: “Nonvirtuous thoughts forge the bonds of samsara, of course, but so do virtuous thoughts. Whether gold or iron, our chains still bind us; and since they are the same, we only become free by thinking nothing.”221 When he taught that wrong view, the Tibetans all became his followers. Those main- taining the pure view and conduct taught by the great preceptor bodhisattva Śānta rakṣita and others were few. In order to root out that debased view, the Dharma king invited the mighty sage, Kamalaśīla, who then defeated Hes- For students of the Wisdom Academy –– Not for distribution 3. Introduction to Tibetan Buddhism 73 hang in debate. After refuting Heshang’s view through reasoning, Kamalaśīla composed his three Stages of Meditation texts, reillumining the pure view and conduct.222 In the reign of Lord Tri Ralpachen (r. 815–38),223 the pandit Jinamitra and many other scholars were invited [37] to Tibet. They translated many holy Dharma texts into Tibetan, and they definitively established all the texts in the new language. Then Langdarma (r.
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