TIBETAN CLASSIFICATIONS OF BUDDHIST TRADITIONS The history of Indian Buddhism was extremely diverse, stretching from the fifth century BCE until at least the thirteenth century and beyond, and different schemes evolved to try to make some sense of this diversity of practice and theory by classifying different texts, individuals and practices in terms of traditions traditions.. The resultant ranked hierarchy hierarchy of traditions traditions are often often referred referred to as doxographies doxographies!, !, literally literally writing writing of the views!. views!. These These applied applied to both Buddha"voic Buddha"voiced ed literature literature presented as oral transcripts of teachings teachings giving by Buddhas Buddhas #early forms referred referred to as s$tras!, s$tras!, and later forms forms as part of the the esoteric transformation of Buddhism referred to as tantras tantras!%, !%, and commentarial! literature understood as compositions by saints who had not yet attained the status of a Buddha. Thus perhaps the most overarching way of dividing Buddhist traditions is between exoteric and esoteric, which is most fre&uently labelled either as s$tra! and tantra! on the other hand, or the 'erfection (ehicle! (ehicle! # phar phyin theg pa) and the )ecret *antra (ehicle! on the other hand # gsang sngags theg pa%.
THE THREE THR EE VEHICLES VEHI CLES ( TRIYĀNA ) The most dominant scheme, and one that was inherited by Tibetans, organi+ed these diverse traditions and bodies literature into three vehicles # theg pa, )kt. yāna%- the esser (eh (ehicle, icle, the /reat (ehic (ehicle, le, and the 0damantine 0damantine (ehicle. (ehicle. The word vehic ve hicle le indica indicated ted that that each each of these these syste systems ms of theory theory and practi practice ce con consti stitut tuted ed ve vehic hicles les or co conve nveya yance nces s that that practitioners could use to travel down the Buddhist path # lam, )kt. mārga% from ordinary cyclic existence # 'khor ba, )kt. two are considered exoteric, exoteric, or publicaly publicaly accessible accessible in sam ṃ sāra% to transcendence # myang 'das, )kt. nirvān ṃa ṃa%. The first two some sense, while the third vehicle is classified as esoteric, or secret. The following provides a standard Tibetan classification of these vehicles from the point of the view of the ma1or sects known as )akya # sa skya %, 2agyu # bka' brgyud % and /eluk # dge lugs%. It is essential to understand understand that this is a hierarchical hierarchical organi+ation, with with each subse&uent vehicle understood understood to surpass the preceding one in some essential way. way. In India, the traditions retroactively retroactively organi+ed under these three rubrics more or less emerged se&uentially " the esser (ehicle (ehicle back to the beginning of Buddhism in India from the fifth century CE onwards, the /reat (ehicle (ehicle from perhaps around first century CE onwards in its root, and the 0damantine (ehicle from perhaps the sixth century forward with its more central traditions. 3owever, the subse&uent movements did not simply displace the former, but rather coexisted with them, such that the so" called esser (ehicle, for example, continued to thrive and grow even as the /reat (ehicle and 0damantine (ehicle emerged as potent competitors.
I. LESSER VEHICLE ( THEG PA DMAN PA , SKT. HĪNA-YĀN HĪNA-YĀNA A) SUMMARY This body of early literature is often assumed by non"specialists to simply reflect original Buddhism, which is very problematic since we do not have a clear picture of the details of institutions, practices and literature for the first hundred years of Buddhism4s formation in India, and none of the extant literature can be assumed unproblematically to date back to the time and voice of 5akyamuni himself. 3owever, the rubric and associated associated literature does represent represent in Tibet what we might term basic Buddhism, i.e. the foundational terminology, concepts, practices and cosmology that constitute both the foundation of Buddhism in India and Tibet, as well as the necessary context to understand later developments. The esser (ehicle is thus associated with such foundational teachings as the four noble truths, which articulate the unsatisfactoriness unsatisfactoriness of the ordinary world known as cyclic existence # 'khor ba, )kt. sam ṃ sāra%, and the existence of a rigorous path leading to its transcendence # myang 'das, )kt. nirvān ṃa articulates the basic doctrines doctrines of no"self # bdag ṃa%. In addition, it articulates closely bound up with important med , )kt. anātman%, and interdependence # rten 'brel , )kt. pratıtya samutpāda%. These were closely new ethical developments centered around the principle of karma # las%, the law of causes and actions governing the actions of Handout by David Germano; November 4, 1992.
living beings which ensure an ethical regularity regularity in the world. Buddhist ethics was bound up with a focus on virtue, or ethical actions, which accumulate merit merit #)kt. Tib% that forms the causal causal basis for a better life and world. It was distinguished by its strong emphasis on non"violence and the importance of ethical integrity. Institutionally, Institutionally, the esser (ehicle (ehicle is marked by its creation of the communal ideal of a monastery, a community of celibate men and women theoretically re1ecting the behaviorial principles principles of ordinary ordinary human communities communities #procreation, #procreation, possessions, aggression%. Cosmologically, the focus was on a single world system of four continents organi+ed around a central cosmic mountain. Beings were understood to be of six types " gods, demigods, humans, animals, tortued ghosts and hell beings organi+ed vertically around the cosmic mountain. In particular, these these were classified into three realms " the sensual, form and formless " which were themselves subdivided into nine vertically arranged +ones which were understood to be simultaneously contemplative states, states, and rebirth states. This cosmological cosmological simplicity was mirrored by a focus on a single Buddha, namely the historical 56kyamuni 56kyamuni Buddha. The focus was on the classical phases of his enlightenment life classified classified into twelve deeds, as well as popular narratives of his past lives known as life tales # skye rabs, )kt. )kt. jātaka%. 3e was generally generally understood as uni&ue in this world system and this era, though other Buddhas were assumed to exist in other worlds systems and eras, though inaccessible in the present time and space. in terms of literature, after the Buddha4s death, there were a series of councils held that classified and codified early literature into three baskets # sde snod gsum, )kt. tripitika%i. )$tras # mdo%- literally discourse, discourse, they purport to be transcripts of sermons delivered by the historical historical Buddha himself on the sub1ect of wisdom, or insight. ii. 0bhidharma # mngon chos%- literally higher higher teachings, these reflect reflect the increasingly increasingly elaborate and systematic attempts attempts by Buddhists to unpack and harmoni+e the unsystematic unsystematic discourses found in the s$tras. They They thus thus inclu include de psycho psycholog logyy that that analy+ analy+es es the mind mind and exp experi erienc ence, e, con contem templa plativ tivee path path system systems, s, cosmology, cosmology, Buddhology and so forth. iii. (inaya (inaya #'dul literally,, discipline discipline,, these works concern ethical ethical systems systems and in general general 'dul ba%- literally interpersonal issues. issues. This includes presentations presentations of monastic rules and regulations, as well as those for lay. lay.
ETYMOLOGY OF THE TERM iterally the lesser vehicle, this terms signifies that this vehicle is not as powerful or widereaching as other vehicles. 7bviously the appellation the lesser vehicle is a pe1orative term that the tradition4s own adherents would not accept, since it signifies there is something better than that. The term originally was coined by the creators of the /reat (ehicle, (ehicle, who wanted to express their superiority to earlier forms of Buddhism were seen as traditional and overly conservative. By contrast, the /reat (ehicle proponents claimed their vehicle had a more expansive scope, both in terms of reali+ation and in terms of capacity to carry multitudes of people to enlightenment.
OTHER RUBRICS Because this rubric is a negative one never accepted by the representatives of these traditions themselves, many scholars feel it is entirely inappropr inappropriate iate to use, and often replace replace it with the term 8ikaya 8ikaya Buddhism Buddhism.. 8ikaya 8ikaya literally literally means a corpus, or a collection of s$tras9 it thus signifies those more conservative Buddhist traditions that at a certain point committed to an established, closed canon of scripture, and re1ected new scriptures and their innovations in Buddhist thought and practice.
Handout by David Germano; November 4, 1992.
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES The esser (ehicle or 8ikaya Buddhism was fissured into a number of divisions and subdivisions on the basis of doctrinal, ritual, institutional institutional and other disagreements on a number of issues. :ather than being different types of s$tras, or understood to be divisions the Buddha himself authori+ed, subdivisions subdivisions focused on divergence in later commentarial commentarial traditions. This is often summarily referred to as the eighteen schools of the esser (ehicle, (ehicle, the details of which can be seen here ;< schools. The only one of these sects to survive in the =;st century is the Therav6da sect, which dominates today in )ri anka, Burma, Thailand, Cambodia and aos. In Tibet, however, the esser (ehicle was, and still is, studied widely, but never constituted independent movements. Instead, it was studied in the context of a broader adoption of the /reat and 0damantine vehicles, and hence generally was referred to as the lesser vehicle. >hile historical surveys surveys certainly detailed the eighteen schools and their controversies, controversies, the main focus on commentarial movements in Tibet is on how these various movements can be classified broadly into two distinct philosophical systems- the (aibh6s (aibh6s ? ?ika ika #bye brag smra ba % and )autr6ntika # mdo sde pa%. Together with the two main philosophical commentarial commentarial traditions of the /reat (ehicle (ehicle " *6dhyamaka and Cittam6tra " these are generally portrayed as the four main philosophical philosophical traditions of Indian Indian Buddhism #also referred to as tenet tenet systems # grub mtha' , )kt. siddhānta%. The rubric (aibh6s ?ika ika is understood to be a general term that covers all eighteen of the commentarial schools of the esser (ehicle #3opkins @@A%, though some argue that instead it covers only seventeen, and the eighteenth is the separate philosophical tradition tradition of the )autr6ntika #3opkins #3opkins @@%. 0n additional focus in Tibet on esser (ehicle traditions is the *$lasarv6stiv6din school in its role of providing the version of the monastic discipline canon and transmission lineage which was the basis of most Tibetan monasticism # 'dul ba, )kt. vinaya%. amous amous masters masters of the (aibh6s ibh6s ?ika ika traditio traditionn are (asumitra, sumitra, Dharmap6 Dharmap6la, la, Buddhadev Buddhadeva, a, )am ?ghabhadra ghabhadra #3opkins #3opkins @@%. @@%. amous masters of the )autr6ntika tradition are (asubandhu, (asubandhu, Dign6ga, and Dharmakrti #3opkins @%.
SECONDARY LITERATURE Bareau, 0ndrF #;A
isdom >isdom 'ublications. 'ublications. )ee pp. @@J"@J= for for an overview of of the esser (ehicle from a conventional Tibetan point of view, with a focus on the philosophical perspectives of (aibh6s ?ika ika and )autr6ntika.
II. /:E0T (E3ICE (THEG PA CHEN PO, SKT. MAHĀ-YĀNA) SUMMARY The precise origins of the /reat (ehicle are unclear, but it seems to have had a gradual and diffuse process of origination from the first century BCE to the second century CE. The tradition was marked by the emergence emergence of new discourses, or s$tras, claiming to be teachings of 56kyamuni Buddhas that had been concealed since his death, or teachings from Buddhas in other dimensions disclosed disclosed via visionary means. The most important body of such texts were known as "he #er$ection o$ %nsight &tras # pha pha rol tu phyin pa'% mdo, )kt. praj(āpāramitā%. These texts were marked by new philosophical and contemplative developments developments centered around the paired notions of radical emptiness # stong pa nyid , )kt. nyatā% and compassion # thugs rje, )kt. karun ṃā developments were also also linked ṃā%. These developments Handout by David Germano; November 4, 1992.
to a rhetorical emphasis on the value of lay religious leaders, as well as the relativi+ation of ethical systems under the rubric of skill in means " since all conventional structures and values are empty, theoretically any ethnical system or intellectual system is relative9 when tied to the emphasis on compassion motivation, any action could be 1ustified if motivated by compassion and executed within the reali+ation of emptiness. In addition these new texts portrayed a marked new expansion of a far more vast universe of billions of parallel worlds, as well as a far more expansive array of divine agents of Buddhas # sangs rgyas%, and proto"Buddhas known as Bodhisattvas #byang chub sems dpa' %. The Bodhisattvas " which grew out of the very early body of narrative literature about past lives of 56kyamuni Buddha prior to his becoming a Buddha, and thus known as a being committed to enlightenment #)kt. bodhi* sattva% " had a strong connection to the new emphasis on radical compassion and emptiness, understood as the two wings carrying one to enlightenment. The Bodhisattva vow became a defining ethical stance, which was in essence the altruistic desire to become enlightened for all living beings. The Bodhisattva career designed a new path structure, which involves ten stages or levels # sa, )kt. bhmi%. Hust as importantly, these new divine agents were understood to also be involved with the creation of worlds, including special dimensions known as pure lands into which devotees could be reborn. This exterior dimension of new universes and agents was complemented by a class of s$tras that focused on a new interior divine dimension, namely the presence of a primordial buddha"dimension, or budda"nature, within all living beings. This new exterior and interior expanded role and presence of Buddhas led to the development of cultic practices organi+ed around particular figures, and the grouping of them into families. 7ne of the more dominant of such groupings was that of three divine families lead by a presiding Bodhisattva, given here in order of importance- the buddha family headed by the Bodhisattva *aK1uLr # 'jam dpal %, the lotus family headed by the Bodhisattva 0valokiteLvara # spyan ras g+igs%, and the va1ra family head by the Bodhisattva (a1rap6n ?i #phyag na rdo rje%. In addition, important cults emerged around particular Buddhas, and especially their pure lands and rebirth therein. Two of the most important were 0mit6bha # 'od dpag med % and his western pure land )ukh6vat # bde ba can%, and 0ks ?obhya #mi bskyod pa % and his pure land. These cults included new iconography, altar arrangements, ritual devotional practices, and visionary &uest literature and practices focused on the Buddha encounter scenario. inally, the /reat (ehicle was marked by striking new philosophical developments #see below% in the commentarial literature. In Tibet, the /reat (ehicle was assumed to be superior to the esser (ehicle philosophically by every ma1or movement and author.
ETYMOLOGY OF THE TERM The term /reat (ehicle was coined by the tradition as its own rubric of choice, and was simultaneous with its creation of the term esser (ehicle as a derogatory term directed against the mainstream of institutional Buddhism against which they were attempting to define themselves. In this context, great is often explained as the vehicle being more inclusive, since its focus on compassion and working for the enlightenment of others entails it as a more expansive vehicle of significance to a greater number of people. In addition, its focus on radical and complete emptiness claims to entail a greater scope of vision that is not constrained by artificial theoretical constructs and partial reali+ation.
OTHER RUBRICS It is at times named the 'erfection of Insight (ehicle # phar phyin theg pa , )kt. pāramitāyāna% after its principal body of scriptures.
Handout by David Germano; November 4, 1992.
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES The /reat (ehicle is at times understood to subsume tantra as well, which herein is presented as an independent third vehicle. In that case its chief two subdivisions are named the 'erfection of Insight (ehicle and the *antric (ehicle # sngags theg pa, )kt. mantrayāna% respectively. 0nother well known scheme refers to three turnings of the wheel- the first is tantamount to 3nay6na, while the second and third amount to a division of the /reat (ehicle into a strand focusing on emptiness and centered on the 'erfection of Insight )$tras, and a second strand focusing on Buddha"nature and more positive portrayals of reality. 3owever, the most standard traditions of subdivisions of the /reat (ehicle are purely about exegetical traditions, rather than about classifications of s$tras. The most important is the basic twofold division into the *iddle >ay # dbu ma, )kt. mādhyamaka% and ogic 'ractice # rnal 'byor spyod pa , )kt. yogācāra% schools, the latter which is also named *ere *ind # sems tsam , )kt. cittamātra%. Together with the two philosophical schools of the esser (ehicle, these are described as the four philosophical systems of Buddhism. In summary, the *iddle >ay school emphasi+ed using logical reasoning to deconstruct all conceptual thought and perceptual categories to arrive at a fundamental experience of emptiness9 in contrast, the ogic 'ractice school emphasi+ed the development of the mind4s psychology in the context of a reinterpretation of systematic scholarship from the 0bhidharma schools, idealistic interpretations of the absolute nature of reality, and the practice of yoga. These schools in turn were marked by a series of subdivisions, the primary ones being the twofold division of the *iddle >ay )chool into the 0utonomy tradition # rang rgyud , )kt. svātantrika% and the Conse&uentialist tradition # thal 'gyur , )kt. prāsaṅgika%. In Tibet, there also developed a significant tension between interpretations of the *iddle >ay that focused more on logic and epistemological literature, and hence termed as intrinsic emptiness traditions # rang stong %, and interpretations of the *iddle >ay that drew more upon the ogic 'ractice school and Buddha nature texts to present a more positive depiction of emptiness, and hence termed emptiness of otherness # g+han stong %. The /eluk and )akya traditions were more associated with the former, and the 2agyu, 8yingma and Bon more on the latter.
SECONDARY LITERATURE 3ookham, ). 2. #;AA;%. "he Buddha ithin- 0lbany, 8- )M8 'ress. This is an overview of the emptiness of other exegetical traditions in Tibet. 3opkins, Heffrey #;A<@%. editation on !mptiness . ondon- >isdom 'ublications. This is a detailed overview of intrinsic emptiness exegetical traditions in the Tibetan /eluk tradition.
III. 0D0*08TI8E (E3ICE (VAJRA-YĀNA) SUMMARY The 0damantine (ehicle emerges with a new body of scriptures claiming to be the teachings of Buddhas, but increasingly termed tantras # rgyud % rather than s$tras # mdo%. These new scriptures grow out of the /reat (ehicle in terms of reflecting the rituali+ation of the grand philosophical notions of emptiness, compassion and so forth, embodying a further radicali+ation of the /reat (ehicle e&uation of sam ?s6ra and nirv6n ?a, and finally representing the culmination of the ritual cults organi+ed around figures of Buddhas. In the process, important new Buddhas, or at least figurations of Buddhas emerged, while striking new contemplative yogas were articulated. The movement was particularly prominent for its emphasis on sexual and horrific themes in its iconography, rhetoric and contemplative practices9 this was framed by an e&ually strong emphasis on transgression in its ethical prescriptions and biographical literature. inally, a new human ideal, the siddha # grub thob% Handout by David Germano; November 4, 1992.
emerges in place of, or as a version of, the Bodhisattva. The siddha is explicitly lay in character, often extreme in hisNher activities, and a master of the realm of gods and demons dominating the tantric spiritual landscape. This relates to the tension in the 0damantine vehicle between two sources and strands,
ETYMOLOGY OF THE TERM (a1ra #rdo rje% is generally glossed as indestructible, and in Tibetan is rendered as the lord of stones, pointing to the diamond as the most indestructible of minerals. It signifies one of the most pervasive of tantric ritual implements, a type of hand held scepter paired in ritual with a bell. In this form it may represent a transmutation of an older sense of the term as referring to a thunderbolt9 in earlier 3indu literature, it refers to a weapon wielded by Indra #O%, the lord of gods. inally, the term is a not so secret code word in tantric literature for the male genitals, while female genitals are signified by the lotus # pad ma, )kt. padma%9 in the sense it thus points to the entire sexual complex of radical tantra, as evident in iconography, rhetoric, and contemplative practices. This movement is thus termed the adamantine vehicle based upon it signifying the tradition4s focus on the ultimate indestructible reality rather than conventional structures that approach it, the importance of sexual imagery and practices, and finally the central ritual importance of the scepter as signifying these two facets.
OTHER RUBRICS This is also known as tantra # rgyud % In western sources, a )anskrit term shared in common by 3induism and Buddhism in India. 3owever, in )anskrit and Tibetan literature, this term is used primarily to refer to the canonical literature of this movement, i.e. the texts believed to be the records of speeches by a Buddha. The earlier two vehicles primarily referred to such scriptures as s$tras # mdo%, meaning the thread of a discourse, or in Tibetan, critical nexus of ideas expressed therein. In contrast, the new vehicle primarily referred to such scriptures as tantras, which in Tibetan means continuity or continuum, stressing the continuity of sam ?sara and nirv6n ?a that the vehicle advocates, or continuity of Buddha nature throughout both. 0long with this shift in names, increasingly these texts were predominantly spoken by Buddhas other than the historical 56kyamuni Buddha. The tradition literature often refers to this movement instead by )ecret *antra # gsang sngags, )kt. guhya*mantra%, because of its esoteric focus and the importance of verbal repetition of mantras in its practices. 'artially derived from this, and also related to rubrics used in East 0sia #Hapan and China%, English language scholarship often refers to it as esoteric Buddhism.
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES Clearly the adamantine vehicle consisted of many &uite divergent strands, and thus over time many schemes evolved to systemati+e and classify the various tantras and their associated commentarial literature into various classes. In Tibet, the most normative to develop involved four classes of tantra # rgyud sde b+hi%, which classified the tantras themselves, and not simply later commentarial literaturei. 0ction tantras # bya rgyud , )kt. kriyā*tantra%- these tantras are still very close to normative exoteric *ah6y6na, and lack the striking innovations of the later tantric developments. Indeed, it has been argued that they simply represent monastic ritual systems that were the cultic side of the /reat (ehicle. ii. ConductN'erformance # spyod rgyud , )kt. caryā*tantra%- an intermediate bridge between #i% and #ii%. iii. ogaNMnion Tantras # rnal 'byor rgyud , )kt. yoga*tantra%- these represent the culmination of classic tantra with its focus on the fivefold man ?d ?alaof the five Buddha families, with (airocana # rnam snang %, the :esplendent at the center. In addition it represents the full development of deity yoga practices, and its initiatory system is based on royal coronation rituals and symbolism. The tendencies towards sexuali+ation and horrification of the Buddha imagery that predominates in radical tantra is already evident, but it remains mild by later standards. Handout by David Germano; November 4, 1992.
iv. Mnsurpassed oga N3ighest oga Tantras # bla na med pa'i rgyud , )kt. anuttara*yoga*tantra. %- this is a relatively late amalgamation of distinct traditions, which earlier were most typically divided into /reat oga #rnal 'byor chen po , )kt. mahāyoga% and emale *ystic # rnal 'byor ma , )kt. yogin/ tantras. The former represented a further development of yoga tantras that intensified the shift towards sexuali+ation and horrification, while the latter represented a &uite new trend dominated by explicitly sexual and horrific imagery, as well as a strong emphasis on transgression. /eluk further divides this set of Tantras into mother tantras #ma rgyud % and father tantras # pha rgyud %, while )akya adds a third subdivision, that of non"dual tantras # gnyis med rgyud %. ather Tantras are associated with illusory body # sgyu lus% meditation correlated to efficacious means # thabs9 upāya%9 mother tantras with radiant light meditation correlated to insight # shes rab. )kt. praj(ā%9 and non"dual tantras with their inner unity correlated to the unsurpassed # bla na med pa9 )kt. anuttara%.
SECONDARY LITERATURE To be inserted.
THE THREE TURNINGS OF THE WHEEL The most normative later classification of )utra materials is into the three turnings of the wheel!, or three successive promulgations of the transmitted precepts # bka'i rim pa gsum%- the first transmitted preceptsNwheel # 0khor lo1bka2 dang po %, the intermediate transmitted preceptsNwheel # 0khor lo1bka2 bar ma %, and the final transmitted preceptsNwheel # 0khor lo1bka2 tha ma%. The classic locus of this scheme is the the )andhimorcana )utra, which portrays these as three separate types of teachings by the Buddha referred to imagistically as turning the wheel of the dharma!. The key difference is often discussed as how selflessness! is discussed. Interpretations of Buddhism based on sutra thus often revolve around conflicts over whether the second or third wheel is the definitive teaching, or a teaching re&uiring further interpretation to properly understand it.
THE INITIAL WHEEL (‘KHOR LO DANG PO; PRATHAMA DHARMACAKRA ) The first teaching at Deepr 'ar, )arnath, in which Buddha expounded the our 8oble Truths and set forth the basis of the 3inayana views that phenomena have a truly existent nature. In the first promulgation the Buddha expounded the four truths of suffering, its origin, the path and the cessation of suffering, with the intention that sentient beings should forsake cyclical existence. In this system the first wheel is comprised of sutras mainly spoken for 3inayana disciples, teaching the four noble truths and concordant topics. 3inayana disciples are 3earers and )olitary :eali+ers, who do not have separate wheels of the teaching because )olitary :eali+ers can attain their paths in reliance on the 3earers4 division of the teaching. The first turning is comprised of sutras that set forth the selflessness of persons but do not refute that phenomena are established by way of their own character as bases of names and conceptions.
THE INTERMEDIATE WHEEL (‘KHOR LO BAR PA; MĀDHYA DHARMACAKRA )
Handout by David Germano; November 4, 1992.
The second wheel is comprised of sutras mainly spoken for *ahayanaists, those of the wheel of signlessness, such as the 'erfection of >isdom )utras and so forth, as well as those teachng concordant topics. The teaching (ulture4s 'eak # bya rgod phun po ri% in which Buddha taught the 'erfection of >isdom )utras9 the teaching which is the basis of the *iddle (iew, introducing the doctrine that all phenoman lack a truly existent nature. The second is comprised of those that on the literal level set forth the non"true existence of all phenomena, without distinguished that some do and others do not truly exist. In the second promulgation he expounded the teaching on the transcendental perfection of insight # shes rab kyi pha rol tu phyin pa1ma. praj(āpāramitā % with the intention that the buddha nature should be comprehended through topics of emptiness, signlessness and aspirationless, and that conse&uently the ultimate truth which is referred to by synonyms in order to bring about the partial cessation of conceptual elaboration might become the foundation for those who enter the great vehicle.
THE FINAL WHEEL (‘KHOR LO THA MA; ANTYA DHARMACAKRA ) The third wheel is comprised of sutras mainly spoken for *ahayanaists, those of the wheel of good discrimination, such as the )utra unravelling the Thought and so forth as well as those teaching concordant topics. The teaching a (aisali #angs 'a Can% in which Buddha taught the sutra of clear Discrimination 9 the teaching laying the basis of the *ind"7nly )chool and introducing the doctrine that imputed phenomena lack a truly existent nature, but dependent and thoroughly established phenomena are truly existent. It is is comprised of those that clearly discriminate the true existence of emptinesses and impermanent phenomena and the non"true existence of imaginary phenomena. 3e excellently anlysed all things from form to omniscience in accord with the three essential natures, namely, the imaginary #'arikalpita%, the dependent #'aratantra%, and the absolue #'arinis ? panna%, and disclosed the nucleus of the tath6gata #Tath6gatagarbha%, intending that the ultimate truth for which there is no synonym should become the nucleus of the path of the greater vehicle.
NYINGMA CLASSIFICATION OF BUDDHIST TRADITIONS The three vehicles are expanded into a classification of nine vehicles, with the main elaboration being of the va1ray6na or tantric vehicle #P"A%. while the above set of four tantric series is known as the modern tantras # gsar rgyud % since they stem from the second transmission of buddhism into tibet #;QQQ ce onwards%, these tantras #particularly PR"A% are known as the old tantras # rnying rgyud % since they stem from the first transmission of Buddhism into Tibet #GJQ"AJQ CE%. >hile the former tantras on the whole are clearly translations from Indic languages, the origins of the latter Tantras is controversial while they purport to be translations from Indic languages #especially from the 8orthwest of India in 7ddiyana%, many believe they had their origins in Tibetan and other 3imalayan regions during this time period #which could be a complex mixture of codification of oral traditions stemming from outside Tibet, literary products of non"Tibetan visionariesNscholars 3hile travelling in "ibet , independent Tibetan compositionsNrevelations, and so on%.
I. CAUSAL VEHICLES ( RGYU'I THEG PA) 1. THE VEHICLE OF THE LISTENERS ( NYAN THOS; SKT. ŚRĀVAKAYĀNA): These first two vehicles summari+e the esser (ehicle.
Handout by David Germano; November 4, 1992.
SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
2. THE VEHICLE OF THE SELF AWAKENED ONES ( RANG SANGS RGYAS; SKT. PRATYEKABUDDHA ) SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
@% The vehicle of the )piritual 3eroes # byang chub sems dpa'. )kt. bodhisattva%- this represents the non"tantric /reat (ehicle.
II. EXTERNAL MANTRIC VEHICLES 0lso referred to as external Tantras- the final six are all the resultant vehicles # 'bras bu9 )kt. phala% of Buddhist tantra, or va1ra"y6na, in contrast to the above three causal vehicles of exoteric Buddhism.
Handout by David Germano; November 4, 1992.
. THE VEHICLE OF THE ACTION TANTRAS ( BYA BA'I RGYUD; SKT. KRIYĀ TANTRA). SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
!.
THE VEHICLE OF THE "ERFORMANCE#CONDUCT TANTRAS ( SPYOD PA'I RGYUD$ SKT.CARYĀ TANTRA ): ALSO CALLED %U"A(YA)% AS WELL AS OF %CARY&% .
SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
Handout by David Germano; November 4, 1992.
'. THE VEHICLE OF THE UNION#YOGA TANTRAS ( RNAL 'BYOR RGYUD; SKT. YOGA TANTRA ). SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
III. INTERNAL MANTRIC VEHICLES 0lso referred to as or internal Tantras.
. THE VEHICLE OF THE GREAT YOGA TANTRAS ( RNAL 'BYOR CHEN PO RGYUD; SKT. MAHĀYOGA): SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE
these final three systems and corresponding texts are on the whole uni&ue to the 8yingma tradition. )ome 8yingma scholars as early as the ;th Century correlate these final three systems with the three internal divisions of the modern # gsar ma pa% Mnsurpassed oga tantras- *ah6yoga tantras with the father tantras #emphasi+ing generation Handout by David Germano; November 4, 1992.
phase of tantric contemplation%, 0nuyoga tantras with the mother tantras #emphasi+ing perfectionNcompletion phase of Tantric contemplation%, and 0tiyoga Tantras with the 8on"dual Tantras #the two phases are non"dual%.
. THE VEHICLE OF THE SUBSE*UENT YOGA TANTRAS ( RJES SU RNAL 'BYOR RGYUD; SKT. ANUYOGA TANTRA ): SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES
SECONDARY LITERATURE (ery little western research has been done on these tantric traditions so far.
+. THE VEHICLE OF THE TRANSCENDENT YOGA TANTRAS ( SHIN TU RNAL 'BYOR RGYUD; SKT. ATIYOGA TANTRA ): SUMMARY
ETYMOLOGY OF THE TERM
OTHER RUBRICS
SUBDIVISIONS WITH MAJOR TEXTS AND FIGURES DIVIDED U" INTO MIND SERIES ( SEMS SDE ), THE S"ACE SERIES ( KLONG SDE ), AND THE ESOTERIC "RECE"T SERIES ( MAN NGAG SDE ). THE %CLASSICAL% GREAT "ERFECTION SYSTEM IS LOCATED WITHIN THE ESOTERIC "RECE"T SERIES THE OTHER TWO SERIES WERE INDE"ENDENT TRADITIONS OF TEXTS AND "RACTICES, BUT HISTORICALLY WERE OVERSHADOWED INTELLECTUALLY AND CONTEM"LATIVELY BY THE THIRD SERIES. SECONDARY LITERATURE
Handout by David Germano; November 4, 1992.
OTHER TANTRICBASED CLASSIFICATION SCHEMES "ERFECTION "HASE ANTHOLOGIES ( RD!OGS RIM ) )ix yogas of 8aropa # na ro chos drug %, The 'ath and the ruit # lam 0bras%, etc. VAJRAY&NA, SAHAJAY&NA AND K&LACAKRA TANTRA /ome+ suggests a threefold classification of types of Tantras- (a1ray6na, )aha1ay6na and 26lacakra Tantra. (a1ray6na established the symbolic terminology and the liturgy that would characteri+e all forms of the tradition. The )aha1ay6na was dominated by long"haired wandering siddhas who openly challenged and ridiculed the Buddhist establishment. It originated with the 2ashmirian yogin Si"pa #c. GJQ"
GERMANO-S SIXFOLD TY"OLOGY 1. A MISCELLANEY OF MAGICAL AND "ROTECTIVE RITES (DH&RANIS)
2.
MAHAYANA RITUAL AND LITURGY: THE CULT OF RITUAL INTERACTION WITH AND SU""LICATION OF THE BUDDHAS (KRIYA#CARYA TANTRA)
. CLASSICAL VAJRAYANA: THE SOTERIOLOGICAL TURN, THE ROYAL "ARADIGM AND DEITY YOGA (CARYA#YOGA#MAHAYOGA TANTRA)
. YOGINI TANTRAS: THE ANTINOMIAN, SEXUAL AND BODY TURNS (YOGIN/ TANTRAS)
!.
THE DEODORI0ATION, DOMESTICATION AND TAMING OF TANTRA: ASSIMILATION OF YOGINI TANTRAS
THE MONASTIC
'. THE SIDDHA MOVEMENT OR SU"ER TANTRA OR BEYOND TANTRA: THE REJECTION OF RITUAL AND ACADEMICS (MAH&MUDRA, DOH&, RD0OGS CHEN)
CALENDAR FOR S"RING 2331 OBTAINING BOOKS Toolkit :EB J@< electronic reserve can be located at this M:http-NNtoolkit.virginia.eduNcgi"localNtkNM(aC0);AAAall:EBJ@<"; Handout by David Germano; November 4, 1992.
Toolkit :EB JA electronic reserve can be located at this M:http-NNtoolkit.virginia.eduNcgi"localNtkNM(aC0)=QQQall:EBJA";Ndisplaymaterials Toolkit :EB =J electronic reserve can be located at this M:http-NNtoolkit.virginia.eduNcgi"localNtkNM(aC0)=QQ;all:EB=J";Ndisplaymaterials
WEEK 41: WED., JAN. 1': INTRO TO COURSE 8o readings. 7ur courseUs aim will be to explore the history of Buddhist tantra through a detailed and contextuali+ed reading of two of the most important tantric works of the fourteenth century Tibetan author ongchenpa # klong chen pa%. These two works " 4ispelling 4arkness in the "en 4irections # phyogs bcu mun sel % and "he "reasury o$ ords and eanings #tshig don md+od % V are two of the most important works in the history of the tantric traditions known as /reat oga! # rnal 0byor chen po, )kt. mahāyoga% and /reat 'erfection! # rd+ogs pa chen po , )kt. atiyoga%. This former was imported into Tibet in the latter half of the eighth century, and along with the /reat 'erfection # rd+ogs chen %, came to be the two most important tantric traditions to descend from this Imperial period of Tibetan culture #G th to mid"A th centuries%. 0fter the disintegration of the Empire, the Buddhist lineages claiming continuance from those traditions came to be known as the 0ncients! # rnying ma%. Their dominant traditions are tantric, and most importantly are classified into oga Tantra and /reat 'erfection. These two were involved in a deeply complex interrelationship that goes far beyond their apparent inversion of each other. The /reat oga in this context came to represent their classic tantric traditions. The /reat oga represents a classic model of tantra in its fullest form within India , with its sexual and horrific images, complex array of rituals centered on deity yoga, initiatory system modeled upon a royalist metaphor, defining narratives, erotic body yogas, and thanatological obsessions. This rubric was used in India from the eighth century forwards to refer to the cutting edge of tantra as it evolved beyond oga Tantra and continued to be used to refer to the consolidation of these traditions right into the eleventh century. The more radical developments of the ogin Tantras! were differentiated from them, but eventually many developments specific to the former cross"pollinated ongoing reinterpretations of /reat oga Tantras. The /reat 'erfection, in contrast, represents the &uintessence of what I refer to as post"tantra, a nebulous web of traditions that emerge as a meta"criti&ue of tantra hearkening back to earlier pre"tantric /reat (ehicle # theg pa chen po, )kt. mahāyāna% traditions. These traditions depart dramatically from the norms of classic tantra, and yet also are intimately bound up even if only by their negative references to those norms. 7ver the course of time, these post"tantra traditions, however, themselves often re"assimilate classic tantric elements, such that relationship between these two poles is complex. 3owever, in general the two represent striking contrasts that present a full view of the history of Buddhist tantra, ongchenpaUs skillful integration of them constitutes one of the great achievements of Buddhist scholarship. >e will use these as our fulcrum for unfolding the history of Buddhist tantra and its diversity through reading chapters from each work every week, and reading contextuali+ing literature that provides the context for understanding those chapters, and a vehicle for us to understand the broader issues at work. I have chosen to set up the course this way instead of simply following the history of Buddhist tantra week by week with diverse readings in order to give students a chance to study the actual systems in depth, and work out a vision of Buddhist tantra from such detailed engagement. >hile it is certainly easier to focus thematically on the historical phases and varieties of Buddhist tantra primarily, and focus more on secondary literature, in the end it also provides less of a concrete engagement with the complexities of the traditions.
Handout by David Germano; November 4, 1992.
WEEK 42: WED., JAN. 2: THE HISTORY AND TY"ES OF BUDDHIST TANTRA >e will begin by reading background material that provide us an overview of the history and diversity of Buddhist tantra, as well as some associated visionary themes in pre"tantric *ah6y6na Buddhism. This will provide us with a general background for the semester.
CENTRAL *UESTIONS ;. >hat are the defining elementsNparadigmns of tantraO =. >hat are the different varieties of tantra, and how did they historically developO @. 3ow does tantra relate to earlier forms of BuddhismO . >hat is the relation of m6y616la with other forms of Buddhist tantraO J. The dynastic mystery of sgyu WphrulN m6y616la R. The two forms of *ah6yoga G. The content of "he 5ucleus o$ ystery "antra
RE*UIRED READINGS "RIMARY LITERATURE 8one.
SECONDARY LITERATURE Davidson, :onald #=QQ; typescript%. %ndian !soteric Buddhism. Chapter @ #pp. AJ";G%. riday %t sketches out the historical background o$ the state o$ Buddhism that led to the rise o$ tantra- I am putting on reserve at Clemons ibrary in paper print form. Eastman, 2enneth >. #;A<;%. The Eighteen Tantras of the (a1raLekharaN*6y616la. 0n unpublished paper presented to the =Rth International Conference of 7rientalists in Hapan #TXkyo, *ay |
OTHER READINGS (NOT RE*UIRED) THE HISTORY OF TANTRA de Hong, H. >. #;A<%. 0 8ew 3istory of Tantric iterature in India. In Acta %ndologica R, pp. A;";;@.
Handout by David Germano; November 4, 1992.
3odge, )tephen #;AA%. Considerations on the Dating and /eographical 7rigins of the *ah6vairocan6bhisam ? bodhi"s$tra. In "he Buddhist 8orum 9olume %%% , pp. JG"<@. Edited by Tadeus+ )korupski and Mlrich 'agel. ondon- )chool of 7riental and 0frican )tudies. )amuel, /eoffrey. 6ivili+ed &hamans , pp. @JA"@J. 0n overview of Indian Buddhism with an emphasis on Tantra and Tibetan perspectives. Tsuda, )hinichi #;AG<%. 0 Critical Tantrism. In emors o$ the :esearch 4epartment o$ the "oyo Bunko , P@R. 'p. ;RG" =@;.
BUDDH&NUSMR 5TI#VISIONARY "RACTICES Beyer, )tephan #;AGG%. 8otes on the (ision Yuest in Early *ah6y6na . In #raj(āpāramitā and :elated &ystems; &tudies in honor o$ !d3ard 6one edited by ewis ancaster. Berkeley Buddhist )eries.
"URE LANDS )ee below.
COSMIC BUDDHAS TB0.
BUDDHA NATURE *akransky, Hohn #;AAG%. Buddhahood !mbodied- 0lbany, 8- )M8.
BASIC MEDITATION evin, David. "he 7pening o$ 9ision. /riffiths, 'aul #;A
MAH&Y&NA RITUAL: DH&RAN 56, ETC. TB0
WEEK 4: WED., JAN. 3: SCENE SETTING, BUDDHOLOGY AND THE RISE OF TANTRA rom week P@ to P<, each week we will read a section from the most important /reat oga tantra, and probably its most central commentary. The most important /reat oga Tantra historically is "he 5ucleus o$ ystery "antra # gsang ba snying po, )kt. guhyagarbha tantra%, which represents for these lineages the classic exemplar of what a tantric is, and should be. It thus also served as a flash point for polemical attacks on the 0ncients. This and other classic tantras came to be known as the tantra series! # rgyud sde% of /reat oga, while a &uite distinct series of developments came to be known as its practice series! # sgrub sde%. The practice series instead revolved around a set of eight classic wrathful Buddhas, or herukas!, known as the proclamation deities! # bka2 brgyad %. There are many different Tibetan commentaries on "he 5ucleus o$ ystery o$ "antra, since it was seen as the most important classic tantra within the 8yingma sectarian tradition , and thus to write a commentary on it was to show oneUs mastery and Handout by David Germano; November 4, 1992.
expertise of tantra overall. 'erhaps the most significant controversy in these exegetical traditions was between a conservative approach that focused on the tantra within its own traditional /reat oga context, and a more innovative approach that interpreted the tantra from a /reat 'erfection point of view. ongchenpaUs fourteenth century mammoth commentary known as 4ispelling 4arkness in the "en 4irections # phyogs bcu mun sel % is the most famous and complex commentary representing the latter tradition, and will be our point of departure for exploring the tantra. This first week on the texts will focus on Mnit P; will focus on Chapter 7ne"Three, the controversial introductory scene! # gleng g+hi % which sets the narrative scene for the entire tantra.
CENTRAL *UESTIONS TB0.
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections , Ch. ; #@@="JN@@R"@R% and Ch. = #@G"QN;"
RQ%
SECONDARY LITERATURE )nellgrove, David. %ndo*"ibetan Buddhism , volume one - #p- <=>*?@ deals 3ith the history o$ %ndian Buddhist "antra- 8or this 3eek 3e 3ill read only <<*=, 3hich deals 3ith the early history o$ tantra and particularly the treatment o$ Buddhas and their $amilies-
7n T772IT for :elb. J@< #vol. ;, pt. ; ;=<";JG%, vol ;, pt = ;J<";
OTHER READINGS "URE LANDS /ome+, uis 7. #;AAR%. "he Eand o$ Bliss; "he #aradise o$ the Buddha o$ easureless Eight F &anskrit and 6hinese 9ersions o$ the &ukhāvat/vyha &utras . 3onolulu- Mniversity of 3awaiUi 'ress. Handout by David Germano; November 4, 1992.
8attier, Han #=QQQ%. The :ealm of 0ks ?obhya- 0 *issing 'iece in the 3istory of 'ure and Buddhism!. In the Hournal of the International 0ssociation of Buddhist )tudies, vol. =@, 8o. ;, pp. G;";Q=. orad Hames, with *ichael )olomon and :ichard 2. 'ayne, eds. #;AAR%. 4evelopment . Berkeley, C0- Berkeley Buddhist )tudies )eries.
"he #ure Eand "radition;
History and
:owell, Teresina #;A@%. The Background and Early Mse of the Buddha"2s ?etra Concept- Introduction and Chapter 7ne!. In The Eastern Buddhist, (olume (I, Huly ;A@, 8umber @, pp. ;AA"=R. :owell, Teresina #;A@J%. The Background and Early Mse of the Buddha"2s ?etra Concept- Chapter Two and Three!. In The Eastern Buddhist, (olume (I, *arch ;A@J, 8umber , pp. @GA"@;. :owell, Teresina #;A@G%. The Background and Early Mse of the Buddha"2s ?etra Concept- Chapter I(, with 0ppendices and Bibliography #Concluded%!. In The Eastern Buddhist, (olume (I, Hune ;A@G, 8umber =, pp. ;@=";GR. )chopen, /regory #;AGG%. )ukh6vat as a /enerali+ed :eligious /oal in )anskrit *ah6y6na )$tra iterature!. %ndo*%ranian Gournal vol. ;A, pp. ;GG"=;Q.
BUDDHABODY (K&YA) THEORY *akransky, Hohn #;AAG%. Buddhahood !mbodied- 0lbany, 8- )M8. )chmithausen, ambert #;A
BUDDHA NARRATIVES The Consecration of )hakyamuni narrative #paKc6bhisambhodhi%. irst chapter of East 0sia dissertation has first chapter of Tattvasamgraha.
MAH&YOGA Eastman, 2. >. #;A<@%. *ah6yoga Texts at Tun"huang. In Bulletin o$ %nstitute o$ Buddhist 6ultural &tudies , 8o. ==9 2yoto, Hapan- :yukoku Mniversity. 78 T772IT for :EB J@<.
WEEK 4: WED., FEB. ': THE KING OF KINGS 7 DEITY YOGA AND CLASSICAL TANTRA >e now turn to the practice of deity yoga, also known as generation phase!, the practice most commonly argued to be the defining characteristic of tantra , though this is a highly problematic argument as we shall see. Its full articulation marked the flowering in India of what we might call classic tantra!. The practice itself involves the imaginative transfiguration of oneUs body and mind into a Buddha through visuali+ation, with the details modeled after a royal coronation. 0s one will immediately notice, deity yoga is all about mantras, which takes us deeply into word mysticism in multiple layers #see chapter four%. 3owever, we probably wonUt be able to go deeply into this in secondary readings, though this certainly an important topic for possible papers.
CENTRAL *UESTIONS Is there deity yoga in early tantrasO 3ow is it related to great mah6y6na sutrasO Handout by David Germano; November 4, 1992.
>hat is the communal basis of classical tantraO The defining narrative myth- the coronation of 56kyamuni The nature and history of man ?d ?alas
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections , Ch. #J"ANJJQ"JAA%, Ch. J #RQQ"=NRQ@"
R=J%, Ch. R #R=R"@;NR@="R<;%, Ch. G #R<="GNR<<"G;Q%, Ch. < #G;;"GNG;<"GJ%
SECONDARY LITERATURE Co+ort, Daniel #;Ae will read RR"AA only, available 78 T772IT for :EB =J #fall =QQ;%.
OTHER READINGS (NOT RE*UIRED) SADHANAS#DEITY YOGA "RACTICE Co+ort, Daniel #;AAR%. )6dhana #sgrub thabs%- *eans of 0chievement for Deity oga. In "ibetan Eiterature edited by Hose Cabe+on and :oger Hackson, pp. @@;"@@. Ithaca, 8- )now ion. 78 T772IT for :EB =J #fall =QQ;%. Dalai ama, [I(th. "he &adhana o$ the %nseperability o$ the &piritual master and Avalokiteshvara; A &ource o$ all #o3er$ul Attainments; A ahayana ethod $or Accomplishment by the 8ourteenth 4alai Eama . Translated by )herpa Tulku. /uenther, 3erbert #;A
YOGA TANTRA AND EARLIER TANTRIC MATERIALS RE"RESENTING CLASSIC TANTRA (airocanabhisamabhodi readings. Handout by David Germano; November 4, 1992.
Tattva samgraha readings.
WEEK 4!: WED., FEB. 1: INITIATIONS AND COMMITTMENTS, TANTRIC RITUAL This week concerns the initiations or empowerment! rituals that govern access to tantric teachings, and introduce the disciple into the man ?d ?ala of deities.
CENTRAL *UESTIONS TB0.
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections, chapters A";Q #GR"JJNGJR"
SECONDARY LITERATURE )nellgrove, David. %ndo*"ibetan Buddhism, volume one, pp. =;@"=G<. The section is an excellent overview of Tantric empowerment or consecration rituals. Beyer, )tephan. "he 6ult o$ "ārā. Tara life empowerment #@GJ"@A<% and Empowerment and permission rituals for T6r6 #@AA"@;%.
OTHER READINGS CONSECRATION RITUALS Bentor, ael #;AAG%. The 3orse"Back Consecration :itual. In "ibetan :eligions in #ractice edited by Donald ope+. 'rinceton Mniversity 'ress.
WEEK 4': WED., FEB. 23: OFFERINGS
THE CULTURE OF THE CONSORT, TANTRIC RITUALS AND FEAST
This week will deal with the strong tantric focus on sexual consorts, and the broader tantric ritual gathering known as feast offerings! # tshogs%. The former context raises issues of the erotici+ation of Buddhist consecration ceremonies, as well as sexual yogic practices, while the former is part of a broader category of tantric rituals for offerings and general interactions with divinities.
CENTRAL *UESTIONS WHAT TO MAKE OF THE EROTICI0ATION OF BUDDHISM8
HOW DOES IT RELATE TO EARLIER TANTRA8 SEEMS TO BE A BIG BREAK
WHAT IS ITS SOCIALCOMMUNAL BASE8
Handout by David Germano; November 4, 1992.
HOW DOES IT GET BROUGHT INTO MONASTICISM8
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections , Ch. ;;";= #<<="<<
A<;%.
SECONDARY LITERATURE Beyer, )tephan. "he 6ult o$ "ārā , pp. ;@"==R \ =="=A;. The first section concerns offering rituals and the second section offers theoretical frameworks to understand Tibetan ritual se&uences. >e will read 1ust a selection V TB0. 2vaerne, 'er #;AGJ%. 7n the Concept of )aha1a in Indian Buddhist Tantric iterature. In Temenos ;;, pp. <<";@J. %ndian !soteric Buddhism, chapter G #@<@"@R%. >e may 1ust lead one small part of this V TB0.
OTHER READINGS Davidson, :onald #;AA=%. 'reliminary )tudies on 3eva1raUs 0bhisamaya and the am Wbras Tshogs bshad!. In "ibetan Buddhism; :eason and :evelation, edited by )teven /oodman and :onald Davidson, pp. ;QG";@=. 8ew ork- )tate Mniversity of 8ew ork 'ress. Hackson, :oger #;AAG%. 0 asting :itual!. In :eligions o$ "ibet in #ractice #editor Donald ope+%, pp. =G;"=A= 9 'rinceton, 8ew Hersey- 'rinceton Mniversity 'ress. 2ohn, :ichard #=QQ;%. Eord o$ the 4ance; "he ani :imdu 8estival in "ibet and 5epal . 0lbany, 8- )M8. Creat ethnographic detail about $ull range o$ tantric ritual in a $estival environment . 8yung na- The means of achievenment of the Eleven"aced /reat Compassionate 7ne, 0valokiteshvara of the Bhikshuni asskhimi traidtion with the fasting ceremony and re&uest to the lineage gurus, composed by osang 2alsang /yatso9 compiled and translated by Tubten ]opa :inpoche and /eorge Churnioff, editated by )arah Theresher and Constance *iller. )nellgrove, David #;AJA%. Hevajra "antra. Two parts. ondon- 7xford Mniversity 'ress.
WEEK 4: WED., FEB. 2: EROTIC BODY YOGAS, AND RADICAL TANTRA >ith the rise of the radical ogin Tantras!, later classified as the the mother tantras! of the 3ighest ogta Tantras #anuttarayoga%, we find e&ual emphasis on sexual yogas, transgressive ethics, and horrific divinities. 3owever, in this week we will focus instead on the practices most closely associated with it that came to be classified as the perfection phase! #rd+ogs rim%, and which focus on the bodyUs interior, the so"called body within a body. These subtle body practices are bound with emphasis on eroticism and death, both of which they contemplatively mimic.
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections, ch. ;@ #A<="RNA
Handout by David Germano; November 4, 1992.
SECONDARY LITERATURE Co+ort, Daniel #;Aisdom 'ublications. This is a survey of perfection phase practices centered around fire yoga practice # gtum mo%. 'p. ;G"RR on T772IT for :EB =J #fall =QQ;%. )nellgrove, David. %ndo*"ibetan Buddhism , volume one, pp. =G<"@Q@. This section concerns the rise of sexual images and the associated cult of the human body.
OTHER READINGS (NOT RE*UIRED) Beyer, )tephen #;AG@%. "he 6ult o$ "ārā; agic and :itual %n "ibet . Berkeley- Mniversity of California 'ress9 pp. ;=G";@ on perfection stage # rd+ogs rim% practices. 2apstein, 2armay and others. Different translations of 'admasambhavaUs an ngag lta ba2i phreng ba , which is a commentary on chapter ;@ of "he 5ucleus o$ ystery "antra)amuel, /eoffrey #;A
/awai odoe, angchen #;AAJ tr%. #aths and Crounds o$ Cuhyasamaja According to Arya 5agarjuna . Dharamsalaibrary of Tibetan >orks and 0rchives. An important survey o$ this king o$ all tantras by an <>th century dCe lugs pa author-
/uenther, 3erbert #;AG<%. "he Ei$e and "eachings o$ 5aropa . ondon- 7xford Mniversity 'ress.
WEEK 4: WED., MARCH ': THE BIRTH OF THE HERUKA 7 FUNERARY BUDDHISM AND VIOLENT RITUALS "he 5ucleus o$ ystery "antra overall is divided into two sections- the peaceful mandala #chapters ;";, and the wrathful
mandala #chapters ;J"==%. >e will focus particularly on chapter ;J, which gives the tantraUs versions of the famous :udra or )ub1ugation of *aheLvara! narrative. 7ne of the two or three most important narratives in the history of Buddhist tantra, it is an account of the origin, function and importance of Buddhist wrathful deities. This week will thus revolve around the figuration of wrathful Buddhas and the associated violent rhetoric and exoricisticNsub1ugatory rituals that are associated with them.
CENTRAL *UESTIONS TB0.
RE*UIRED READINGS "RIMARY LITERATURE "he 5ucleus o$ ystery "antra and 4ispelling 4arkness in the "en 4irections, Ch. ;J #;QR"GN;QGJ";;@%.
Handout by David Germano; November 4, 1992.
SECONDARY LITERATURE Davidson, :onald #;AA;%. :eflections on the *aheLvara )ub1ugation *yth- Indic *aterials, )a"skya"pa 0pologetics, and the Birth of the 3eruka. In "he Gournal o$ the %nternational Association o$ Buddhist &tudies , vol. ;, no. =, pp. ;AG"=@J. 78 T772IT for :EB JA. /uenther, 3erbert #;A<%. atriK o$ ystery . Boulder \ ondon- )hambhala. )ome brief remarks on the figuration of the wrathful along with the myth of :udra #pp. ;"G%. *ayer, :obert #;AA<%. The igure of *aheshvaraN:udra in the r8yingma"ma"pa Tantric Tradition!. In the Gournal o$ the %nternational Association o$ Buddhist &tudies , vol. =;, no. =, pp. =G;"@;Q. :EYME)TED 7: T3I) )E*E)TE: T772IT E":E)E:(E )anderson, 0lexis. (a1ray6na- 7rigin and unction. In Buddhism into the Iear =@@@ . Bangkok and os 0ngelesDhammakaya oundation #;AA%. 78 T772IT for :EB J@<.
OTHER READINGS Douglas, 2enneth #translator%. "he Ei$e and Eiberation o$ #admasambhava . Berkely- Dharma 'ublishing. yth o$ :udra in one o$ the most $amous treasure cycles concerning #admasambhava's li$e Jpp- =L*ML)-
)anderson, 0lexis. 'ious 'lagiarism- Evidence of the Dependence of the Buddhist ogin^ tantras on 5aiva )criptural )ources. Mnpublished article #;AAJ%. 78 T772IT for :EB J@<.
MARCH 1 S"RING BREAK 8o seminar.
WEEK 4+: WED., MARCH 23: "RISTINE GREAT "ERFECTION MIND SERIES AND THE TRANSCENDENCE OF TANTRA ("OSTTANTRA, "HILOSO"HICAL VAJRAY&NA) >e now shift from classical and radical forms of tantra to what would I classify as the third age of tantra in India and Tibet " movements which use deconstructive languages of unsaying to commit the ultimate transgression in which even tantra, and perhaps Buddhism, is transcended. Their striking negative rhetoric often caused polemical attacks stressing their supposed immorality, disregard for conventional structures and so on. >hile in India such movements were not somewhat unsystematic, in Tibet we find they are highlighted and developed in distinctive manners, with the two most important being The /reat )eal! # phyag rgya chen po, )kt. *ah6mudr6 and the /reat 'erfection # rd+ogs chen%. 7thers include the 'ath and the ruit! # lam 0bras%, 'acifying! # +hi byed %, the /reat *iddle >ay! # dbu ma chen po%, and 7b1ect of Cutting! # gcod yul %. In the /reat 'erfection, this is most clearly represented by the early traditions that came to be known as the mind series! # sems sde% or mind oriented! # sems phyogs%. These traditions also had certain interconnections with "he heel o$ "ime "antra #kālacakra%, the final and most complex of Indian tantric traditions, itself uni&ue on many fronts. This development of post"tantra was particularly prominent in Tibet, to the extent that it became one of the distinctive contributions of Tibetan Buddhism. It shifted the tantric focus from practice and esoterica to an e&ually strong concern for seeing tantra as a philosophical vehicle, yet continued the strong marriage of tantra to aesthetics as it pursued in&uiry tied to iconography, manipulation of aesthetic sentiments, and multiple literary forms. et this was not the only interpretation of tantra, and other e&ually if prevalent traditions in Tibet instead assimilated tantra back into a pre"exoteric ideological framework, such that the so"called sutra"tantra! issue became a flash point in Tibet for controversy and intellectual debate. Handout by David Germano; November 4, 1992.
CENTRAL *UESTIONS WHAT ARE THE HISTORICAL ORIGINS OF THE GREAT "ERFECTION8 The /reat 'erfectionUs origins are extremely obscure. 0re they originally Tibetan, Indian, Chinese, Central 0sianO 3ow do they relate to other Buddhist traditions and especially tantraO *any have claimed it bears strong traces of non"Buddhist origins in 2ashmiri )haivism, shamanism!, Taoism and other religious complexes. In addition, the /reat 'erfection as a rubric covers a great variety of very different traditions, most of which claim to originate in the eighth century as Indian traditions. 3owever most are revealed through a complex visionary tradition known as treasure! # gter %, and there are considerable &uestions about their historical claims of attribution.
NATURE OF MIND SERIES (SEMS SDE), NEGATIVE RHETORIC AND THE TRANSCENDENCE OF "RACTICE8 In early /reat 'erfection literature, what is most striking is the extreme negative rhetoric that seems to re1ect much of the conventional apparatus of Buddhism, and especially its systems of practice. This thus raises important &uestions about how one assesses such negative or apophatic! rhetoric in religious discourse, in general, and then in particular in these particular contexts. In addition there is the fundamental &uestion of 1ust what practice might be in the early /reat 'erfection.
WHAT IS "HILOSO"HICAL VAJRAY&NA8 AND WHAT IS "OSTTATNRA8 >hat is the relation of )utra to TantraO Is Tantra philosophicalO If so, how does it relate to earlier Buddhist philosophical systemsO 3ow does one appraise the fre&uent /reat 'erfection claim to be beyond sutra and tantra!O If it is philosophical, how does it relate in form and content to other forms of Buddhist philosophical discourseO
WHAT IS A "RIMORDIAL BUDDHA8 THE "RIMORDIAL ENLIGHTENMENT OF SAMANTABHADRA TB0.
RE*UIRED READINGS "RIMARY LITERATURE 8eumaier"Dargyay, E.2. #;AA=%. "he &overeign All*6reating ind * the otherly Buddha . 0lbany, 8- )M8 'ress. )elections TB0.
SECONDARY LITERATURE /ermano, David . #;AA%. 0rchitecture and 0bsence in the )ecret Tantric 3istory of rD+ogs Chen. In "he Gournal o$ the %nternational Association o$ Buddhist &tudies , vol. ;G.=, pp. =Q@"@@J. :EYME)TED 7: T3I) )E*E)TE: T772IT E" :E)E:(E 2apstein, *atthew #;AA=%. )amantabhadra and :udra- Innate Enlightenment and :adical Evil in Tibetan :nying"ma"pa Buddhism. In 4iscourse and #ractice, edited by David Tracy, J;"<=. 0lbany, 8- )tate Mniversity of 8ew ork 'ress. :EYME)TED 7: T3I) )E*E)TE: T772IT E":E)E:(E
OTHER READINGS NYINGMA D0OKCHEN Blue Annals chapter @ on the 8yingma school #pp. ;Q="=Q%.
Handout by David Germano; November 4, 1992.
/uenther, 3erbert #;A
8eumaier"Dargyay, E.2. #;AA=%. "he &overeign All*6reating ind * the otherly Buddha . 0lbany, 8- )M8 'ress. ongchenpa translated by David /ermano #unpublished manuscript%, "he "reasury o$ ords and eanings #"shig don md+od %. 'ages to be announced.
BON"O D0OKCHEN 2vaerne, 'er #;AG@%. Bonpo )tudies- The 0"khrid )ystem of *editation!. In Oailash, vol. ;, pp. ;A"JQ, =G"@@=%. 2vaerne, 'er #;A<@%. 4The /reat 'erfection4 in the Tradition of the Bonpos. In !arly 6h'an in 6hina and "ibet #pp. @RG" @A=%. Ed. >halen ai and ewis ancaster. Berkeley Buddhist )tudies )eries. :ossi, Donatella #=QQQ%. "he #hilosophical 9ie3 o$ the Creat #er$ection in the Bonpo "radition . Ithaca, 8- )now ion.
"ACIFYING#CUTTING MOVEMENTS ( GCOD ) The /arden of 0ll Hoy. 0 translation of WHam mgon kong sprul mthaU yasUs us mchod sbyin gyi +in bris mdor bsdus kun dgaUi skyed tshal. Translated by ama odo :inpoche #;AA@%. 2D2 'ublications. This provides a ;A th century detailed account of the practice of gcod, including Tibetan text and translation. Ellingson, Ter and :in1ing Dor1e #;AGA%. Exploration on the )ecret gCod Da ma ru!. In 0sian *usic ;QN=, pp. R"A;. 7n musical instruments used in the gcod rites. /yatso, Hanet. The Development of the /cod tradition!. In 0+i+ and 2apstein, eds., &oundings in "ibetan 6ivili+ation , pp. @=Q"@;. Delhi- *anohar, ;Aashington. Edou, Herome #;AAR%. achig EabdrPn and the 8oundations o$ 6hPd . ;;A";GQ #the translation of her biography% Blue Annals, chapter ;= and ;@ #ARG";QQJ% on the 'acifying # +hi byed % and Cutting # gcod yul % traditions respectively.
DOHAS AND MAHAMUDRA /uenther, 3erbert #;ARA%. "he :oyal &ong o$ &araha . )eattle- Mniversity of >ashington 'ress. /uenther, 3erbert #;AA@%. !cstatic &pontaneity; &araha's "hree 6ycles o$ 4ohā Berkeley- 0sian 3umanities 'ress. 2vaerne, 'er #;Ahite 7rchid 'ress.
"ACIFYING ( !HI BYED) TRADITION Blue Annals, chapter ;= and ;@ #ARG";QQJ% on the 'acifying # +hi byed % and Cutting # gcod yul % traditions respectively.
Handout by David Germano; November 4, 1992.
THEORETICAL STUDIES OF RELIGIOUS RHETORIC OF NONDUALITY AND NEGATION de Certau, *ichel #;A
)ells, *ichael #;AA%. ystical Eanguages o$ Qnsaying . Chicago- The Mniversity of Chicago 'ress. Table of contents, ;" ;@ #notes =;A"==J%, =QR"=;G #notes @Q="@%. "his teKt attempts to interpret the nature o$ negative rhetoric utili+ed by mystical religious movements-
oy, David #;A<<%. 5onduality; A &tudy in 6omparative #hilosophy . 8ew 3aven- ale Mniversity 'ress. 'p. table of contents, ;";, ;G<";
THE WHEEL OF TIME TANTRA (KALACAKRA) "he heel o$ "ime "antra #dus 0khor , )kt. kālacakra% is the final fundamentally innovative product of Indian tantric
Buddhism, and was composed at the end of the tenthNbeginning of the eleventh centuries. It is a highly sophisticated and complex syncretic tradition that sweeps only not over the entire history of Buddhism, tantric and non"tantric, but also self" consciously intregrates themes and vocabulary from other Indian religions. It thus presents uni&ue and idiosyncratic perspectives on almost every front, from its distinictive contemplative system and empowerment rituals, to a very distinctive cosmology and narrative myths about its formulation and transmission in the mystical kingdom of )hambhala. The tradition was transmitted into Tibet almost immediately in the eleventh century after its formulation, where it became an important tradition with lines of influence in multiple directions as yet not well researched. Its complexity and high degree of distinctiveness led most Tibetan authors to treat it as a separate category. >hile often understood to represent the pinnacle of Indian tantric Buddhism, its lack of development in India, complex character, and highly distinctive nature entailed that it became the new mainstream of Buddhist tantra but rather was considered an exceptional tradition. In some Tibetan doxographical classification systems, it thus came to be termed non"dual! # gnyis med % with the Mnsurpassed oga Tantras, while the earliest /reat oga traditions were father! tantras and the later ogin traditions were mother!. It was often compared to the post"tantra traditions #see below% of the /reat 'erfection and /reat )eal for the same reasons. 0s we shall discuss subse&uently, it influenced ongchenpaUs fourteenth century reinterpretation of "he 5ucleus o$ ystery # gsang ba snying po% tantra, and appears also to have been influential to some degree in the eleventh century transformation of the /reat 'erfection into its )eminal 3eart # snying thig % variant.
T9 I;;< K=>=?=@<==;<= : A B9 T=;<? V 9 I;=> by (esna >allace. Ber+in. TB0. Co+ort, Daniel #;AAR%. )adhana #s/rub thabs%- *eans of 0chievement for Deity oga!. In "ibetan Eiterature, eds. Hose Cabe+on and :oger Hackson, Ithaca, 8- )now ion. 'p. @@;"@@. Co+ort, Daniel #;AAR%. )adhana #s/rub thabs%- *eans of 0chievement for Deity oga!. In "ibetan Eiterature, eds. Hose Cabe+on and :oger Hackson, Ithaca, 8- )now ion. 'p. @@;"@@. "his is a short description o$ the nature o$ RsādhanaS literature as a literary genre F the teKts 3hich guide people in deity yoga F and uses the Oālacakra as its eKample-
Dhargyey, /eshe 8gawang #;Aorks and 0rchives. "his provides a traditional presentation o$ the empo3erments, vo3s, deity yoga, and per$ection phase practices- e 3ill look at pp- TT*
Handout by David Germano; November 4, 1992.
Hackson, :oger #;Aisconsin- Deer 'art Books, )opa, pp ;"JQ. "his provides general Buddhist background and relatively little content speci$ically about the Oalachakra itsel$-
3opkins, Heffrey. TB0. *onks of 8amgyal *onastery, ed. by aura 3arrington - Oalachakra- . Ithaca, 8- )now ion 'ublications. @;Q pp. This provides detailed murals. )opa, /eshe hundup #;Aisconsin- Deer 'art Books, )opa, pp. isconsin- Deer 'art Books, )opa, 'p. ;;A";@=. "his summari+es the deity yoga practices o$ the Oālacakra-
)opa, /eshe hundup #;Aisconsin- Deer 'art Books, )opa, pp. ;@@";J<. "his summari+es issues pertaining to the per$ection phase practices #rd+ogs rim%. 8ewman, Hohn #;Aisconsin- Deer 'art Books, )opa, pp. J;"<. "his lays out the important narrative mythology o$ the tantra in succinct terms, as 3ell as historical data about its transmissions into "ibet-
WEEK 413: WED., MARCH 2: COSMOLOGY AND THE BIRTH OF WORLDS TB0.
CENTRAL *UESTIONS
RE*UIRED READINGS "RIMARY LITERATURE "he "reasury o$ ords and eanings , ;"=.
SECONDARY LITERATURE
OTHER READINGS (NOT RE*UIRED) Buddhist cosmolgoical stuff kloeti+la sadakta.
WEEK 411: WED., A"R. : BUDDHANATURE AND "SYCHOLOGY OF MIND TB0.
RE*UIRED READINGS
Handout by David Germano; November 4, 1992.
"RIMARY LITERATURE "he "reasury o$ ords and eanings , chapters @".
SECONDARY LITERATURE
OTHER READINGS (NOT RE*UIRED) YOGAC&RA THEMES: RADIANT LIGHT OF MIND, UNCONSCIOUS, IDEALISM *akransky, Hohn #;AAG%. Buddhahood !mbodied- 0lbany, 8- )M8. )chmithausen, ambert #;Aaldron, >illiam.
WEEK 412: WED., A"R. 13: TANTRIC "RACTICE
THE GREAT "ERFECTION: THE VISIONARYTRANSFORMATION OF
This week focuses on the transformation within the /reat 'erfection of normative tantric practices, both in terms of deity yoga and subtle body, i.e. generation! and perfection! phases.
CENTRAL *UESTIONS
RE*UIRED READINGS "RIMARY LITERATURE "he "reasury o$ ords and eanings , ch. J"G
SECONDARY LITERATURE Dhargyey, /eshe 8gawang #;Aorks and 0rchives. "his provides a traditional presentation o$ the empo3erments, vo3s, deity yoga, and per$ection phase practices- e 3ill look at pp- TT*
/ermano, David . #unpublished%. The shifting terrain of BuddhistsU bodies in Indo"Tibetan Buddhist Tantra!. 3arrison, 'aul *. #;AG<%. Buddh6nusmr ?ti in the 'ratyutpanna"Buddha )a_mukh6vasthita")am6dhi")$tra. In Gournal o$ %ndian #hilosophy R, @J"JG. An account o$ early ahāyāna practices o$ Nrecollecting the BuddhaN that sho3 the intense obsession 3ith the Buddha's physical $orm during this period-
OTHER READINGS ongchenpa translated by David /ermano #unpublished manuscript%, "he "reasury o$ ords and eanings #"shig don md+od %. 'ages to be announced.
Handout by David Germano; November 4, 1992.
/ermano, David #;AAR%. ysticism and :hetoric; "he Creat #er$ection's "rans$ormation o$ Buddhist "antra in Ancient "ibet . Chapters @"J and ;;. These chapters outline the early history of the /reat 'erfection. 2armay, )amten #;AGJ%. 0 Discussion on the Doctrinal 'osition of rD+ogs"chen from the ;Qth to the ;@th centuries. In Gournal AsiatiUue , Tome CC[III, ;G";JR. 2armay, )amten #;A<<%. "he Creat #er$ection . ondon- E.H. Brill.
WEEK 41: WED., A"R. : THE GREAT "ERFECTION: ANTHOLOGIES OF TANTRIC "RACTICE TB0.
CENTRAL *UESTIONS
RE*UIRED READINGS
"RIMARY LITERATURE "he "reasury o$ ords and eanings , ch. < #%.
SECONDARY LITERATURE
OTHER READINGS
WEEK 41: WED., A"R. 2: THE GREAT "ERFECTION: BARDO AND THE HISTORY OF DEATH IN BUDDHISM TB0.
CENTRAL *UESTIONS
RE*UIRED READINGS
"RIMARY LITERATURE "he "reasury o$ ords and eanings , ch. ;Q #%.
SECONDARY LITERATURE
OTHER READINGS Handout by David Germano; November 4, 1992.