Volume 28 Number 1 2005 David Seyfor RUEGG The Kalawan Copper-plate Inscription: Early Evidence for Maha- yana-type Thinking?......... .......................................... ...................... 3 Jinhua CHEN Fazang (643-712): The Holy Man ................................................... 11 Richard D. McBRIDE DMral}l and Spells in Medieval Sinitic Buddhism .... ........ .............. 85 Jacob DALTON A Crisis of Doxography: How Tibetans Organized Tantra during the 8 th _12th Centuries............................................. .................................. 115 Pieter C. VERHAGEN Studies in Indo-Tibetan Buddhist Hermeneutics (5). The mKhas pa mams 'jug pa'i sgo by Sa skya Pal}cjita Kun dga' rgyal mkhan...... 183 Jm HOLBA Index to JIABS vol. 22-26................................................................. 221 e watermark The Journal of the International Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist Studies, Inc. It welcomes scholarly contributions pertaining to all facets of Buddhist Studies. JIABS is published twice yearly, in the summer and winter. Address manuscripts (two copies) and books for review to: The Editors, JIABS, Section de langues et civilisations orientales, Universite de Lausanne, BFSH 2, CH-1015 Lausanne, Switzerland. Address subscription orders and dues, changes of address, and business correspondence (including advertising orders) to: Dr. Jerome Ducor, Treasurer IABS, Section de langues et civilisations orientales, Faculte des lettres Universite de Lausanne, BFSH 2 1015 Lausanne-Dorigny Switzerland email: iabs. treasurer@orient.uniLch Web: www.iabsinfo.org Fax: +41 21 6923045 Subscriptions to JIABS are USD 40 per year for individuals and USD 70 per year for libraries and other institutions. For informations on membership in IABS, see back cover. Cover: Cristina Scherrer-Schaub Copyright 2005 by the International Association of Buddhist Studies, Inc. Printed in Belgium EDITORIAL BOARD SCHERRER-SCHAUB Cristina A. TILLEMANS Tom J.F. Editors-in-Chief BUSWELL Robert COLLINS Steven Cox Collet G6MEZ Luis O. HARRISON Paul VON HINOBER Oskar JACKSON Roger JAINl Padmanabh S. KATSURA Shoryu KuoLi-ying LOPEZ, Jr. Donald S. MAcDONALD Alexander SEYFORT RUEGG David SHARF Robert STEINKELLNER Ernst ZDRCHER Erik THE KALAWAN COPPER-PLATE INSCRIPTION: EARLY EVIDENCE FOR MAHAYANA-TYPE THINKING? D. SEYFORT RUEGG The copper-plate inscription found in the north-western part of the South Asian subcontinent, at Kalawan (Taxila or raises questions of importance for the historian of Buddhism and early Mahayana. Recording the installation (Skt. of a corporeal relic (Skt. sarira), and placed in the base of a stUpa (gahathuba: g[hastilpa) at Cha- qasila, the inscription is dated in the 134th year of Aja (= c. 77nS CE?)l. Its installer-dedicator was a certain upiisikii named CaqIdrabhi (or bha), the daughter of the householder (Skt. grhapati) DhraqJ.ma (Skt. Dharma) and the wife of Bhadravala. In the inscription it is specified that she was acting together with her householder brother (Skt. Nan- divardhana), her two sons and daughter, her two daughters-in-law, and JivaI}.aqIdi (Skt. Jivanandin), the teacher (Skt. iiciirya). For the historian of Mahayana this inscription is of considerable potential significance, but in its final portion it is difficult to interpret with complete certainty. The Prakrit (GandhlirI) text in script as edited by R. Salomon reads as follows in its final portion (lines 4-5): ... sa[rvajsti[line parigrahe puyafta puyae pratiae hotu 2
I On the era of the Saka ruler Aja/Aya (= Azes), equated with the Vikrama sarrzvat of 58/57 BCE, see recently R. Salomon, Indian epigraphy (New York, 1998), p. 182, follow- ing on A.D.H. Bivar, 'The Azes era and the Indravarma casket', South Asia archaeology 1979 (ed. H. Hartel, Berlin, 1981), pp. 369-76, and G. Fussman, BEFEO 1980, p. 43. The identification of 'Aja', here without title or biruda, has been much debated (compare below, n. 4), as has been the starting date of the Azes era. As for the enigmatic expression gaha-thuba, its significance has been briefly remarked upon by G. Fussman, JIABS 27 (2004), p. 242 n. 8. 2 R. Salomon, op. cit., pp. 269-70. Salomon has translated the end of the inscription as follows: 'for the acceptance of the Sarviistiviidins. The country and the town are [hereby] honored; [and] it is for the honor of all beings. May it lead to [their] attainment of Nirviil}.a., Journal of the International Association of Buddhist Studies Volume 28 Number 1 2005 4 DAVID SEYFORT RUEGG The precise significance for the history of Mahayana of this part of the inscription not being entirely clear, it was not considered in the present writer's recent article 'Aspects of the study of the (earlier) Indian Maha- yana'3. The epigraph states explicitly that the installation was pJaced by the donor in the parigraha - the 'acceptance' or perhaps rather 'keep- ing' - of persons described (by a Prakrit equivalent) as Sarvastivadins, one of the main schools (nikiiya) of the Sravakayana. At the same time it hopes for the attainment of nirvii1)a by the dedicator herself and per- haps by her entourage - possibly even by all sentient beings, an idea characteristic of various stages of Mahayanist thought. At this point the syntax is unfortunately ambiguous. The wish for nirvii1)a with no refer- ence to all sentient beings appears frequently in inscriptions and texts 4 . In developed Mahayanist thought the hope for the attainment of nirvii1)a - nirvii1)iiviipti or its equivalent - by all sentient beings (sarvasattva) The Kalawan inscription was first published by S. Konow, EI 21 (1931-32), pp. 251-9 (cf. id., 'Kalawan copper-plate inscription of the year 134', fRAS 1932, pp. 949-65). See also 1. Marshall, Taxi/a, i, p. 327; D.C. Sircar, Select inscriptions 2 (Calcutta, 1965), pp. 131- 2; and K. Tsukamoto, Indo-bukkyo himei no kenkyt1- A comprehensive study of the Indian Buddhist inscriptions, i (Kyoto, 1996), p. 971. The inscription has recently been discussed by G. Fussman, fIABS 27 (2004), pp. 241-2, who translates the end as follows: 'Given in trust (parigrahe) to the Sarvastivadins. The kingdom and its corporations are honoured. All beings are honoured. May it be <for their and our> attainment of nirviil}a. ' The use here of the word puyae 'in honour, for respect of' in connexion with 'all sen- tient beings' finds numerous parallels in the use of this word, or of etymologically related words, in connexion not only with, e.g., 'all the Buddhas' but also with 'all beings' and with the dedicator's parents in Mathura inscriptions (see H. Liiders, Mathurii inscriptions [Gtittingen, 1961], p. 124 with p. 80), as well as in connexion with Buddhas, with the ded .. icator's parents, and with all sentient beings in inscriptions (where in relation to 'all sentient beings' hita-sukha also appears; see S. Konow, Kharoshthf inscriptions [Cn ii/I, 1929], pp. 77, 114 and 155, with pp. 5, 62, 65, 100). 3 fIABS 27 (2004), pp. 13-18. 4 See e.g. Konow's Kharoshthf inscriptions, p. 77: the Taxila silver scroll inscription dated in the year 136 of Aya [/Aja] = 79 CE (?), where the dedicator himself may be the only beneficiary of the wish for nirviil}a; the inscription of Ajitasena, father of Senavarma, published by G. Fussman, BEFEO 75 (1986), p. 2; and the inscription dated in the year 98 of Azes published by A. Sadakata, fA 1996, pp. 308-09. On Senavarma's inscription dated to no later than the middle of the first century CE, and also on the inscription from Hidda dated to the year 28, see below. Compare also G. Schopen, 'Mahayana in Indian inscriptions', IIl21 (1979), pp. 1-19. Concerning the wish that all sentient beings might attain nirviil}a, see our 'Aspects of the study of the (earlier) Indian Mahayana' (as in n. 3), p. 13 J. TIIE KALAWAN COPPER-PLATE INSCRIPTION 5 stands beside another characteristic wish: that all sentient beings may attall the Gnosis (ofthe buddha), anuttara-(buddha)jfziina s . Now, concerning the possible reference in the Kalawan inscription to the attainment of nirviil}a by all sattvas and at the same time the mention of Sarvastivada, the following considerations may be noted: 1) It is possible that the reference to the attainment of nirviil}a is not to. be connected directly with the preceding sarva[sva]tval}a, from which 5 The Govindnagar (Mathura) Brahmi inscription from the time of HuveOka/HuviOka dated to the year 26 reads: ... sar(va)(sat)[v]a anut(t)ara(-) bud(dh)ajnana- pra(pnva)-(tu) ... See 'Aspects of the study ... ', p. 13. A further variant of the formula appears in another inscription from the same reign recently published by H. Falk, 'Two new inscriptions from the time of BIS 12-14 (2000), p. 32 f.: *imena kualamiilena sarvasattvanut- tarasya nirantarasya jiianavaptaye*, where nirantara jiiiina 'unimpeded, or inunediate, Gnosis' does not appear to be the precise equivalent of terms such as anantaratattva- jiiiina, iinantaryasamiidhi, iinantyamiirga, iinantaryamurdhaprayoga found notably in Prajiiaparamitii literature ( on which see E. Obermiller, 'The doctrine of Prajiiaparamitii, AO 11 [1932]). A variation on this very frequent formula appears in an inscription of Queen MahiidevI of Gupta lineage on a bronze of the Buddha with his hands in dharmacakra position, now in the British Museum, and dated to the fIfth century. The recent editor of this inscription, O. von Hiniiber, reads (Die Palola [Mainz, 2004], p. 127): ... yad atra pUlJyaTfl tad bhavatu sarvasattviinii(TfI) miitiipit[purvaTflgamana anuttarapadajiiiiniiviiptaye. (In v. Hiniiber's book, the more usual formula anuttara-jiiiinaO is found in colophons of Qilgit Mss. published on pp. 18,77 and 79; it is of course frequent elsewhere.) Whether the form of words on the bronze in the British Museum - also known as an Icchawar inscrip- tion (H. Liiders, List no. 11; K. Tsukamoto, op. cit., p. 612) - represents a conflation or contamination with the expression am[ta(pada/dhiitu) (cf. ibid., p. 179 n.) - equivalent to nirviilJadhiitu (7) - is not perfectly clear. - For amuda dhatu, a Prakrit equivalent of am[ta-dhiitu (: nirviilJadhiitu), see line 12b of Senavarma's inscription in O. von Hiniiber, . Beitriige zur Erkliirung der Senavarma-Inschrift (AWL Mainz, Stuttgart, 2003), p. 37. Cf. lJivalJadhatu [Le. nirviilJadhiitu] in line 7c of the same inscription, ibid., p. 23. Sena- varma's inscription has again been discussed by G. Fussman, BEFEO 90-91 (2003-04), pp.517-20. It is interesting to note that the inscriptions on the British Museum bronze and on the Kalawan copper-plate both originate with women, the fIrst a queen and the second an upiisikii. For a further instance see n. 12 below. It is to be recalled that, in one of the main canonical texts of the tathiigatagarbha teaching according to which all sattvas carry in them- selves the potentiality of becoming tathiigatas or buddhas, the SrfmiiliidevfsiTfl- haniidasutra, the Buddha's interlocutor and speaker of this teaching is Queen SIimruadevI. The inscriptional materials gathered in this article are to be added to those noticed in our Theorie du tathiigatagarbha et du gotra (paris, 1969), p. 31 n. 2. 6 DAVID SEYFORT RUEGG it is separated by the word puyae. In other words, the syntax allows the rendering: 'May [this installation] be for respect towards all sentient beings, for attainment of nirviilJa [viz. by the upiisikii and perhaps her cir- cle, namely her relatives andthe A.carya, but not by all sentient beings]'. This interpretation would be in conformity with the text of numerous other inscriptions. The syntax is ambiguous, however, and the words 'for respect towards all beings' and 'for attainment of nirviilJa' are juxtaposed asyndetically, with the only verb hotu at the very end. Hence, it does not seem syntactically impossible, or altogether unnatural, to regard the attain- ment of nirviilJa as here relating to all sentient beings6. 2) There perhaps existed no problem, at least in the view of the installer-dedicator. For Sravakayanists may hold that all sentient beings are able to attain nirviilJa (of the kind classified scholastically as that of the Sravaka, perhaps along with an anuttara-jftiina distinct from anuttara-bud- dhajftiina?)7. 6 This is the way some previous translators of the Kalawan inscription have understood its final portion (see n. 2 above), but not Konow who translated 'may it be for the obtain- ment pf Nirvfu:1a' without connecting this phrase with 'all sattvas'. It may be noted that a question concerning exactly to whom the hoped for attainment of the amuda dhatu (Skt. amrta-dhiitu: nirviil)a) is relatable arises also in interpreting line 12b of the inscription of Senavarma, ruler of O<;li (dated to no later than the middle of the 1st century CE; see below). See O. von Hiniiber, op. cit., p. 37, who has observed (op. cit., pp. 47-48) that it is not certain whether, when speaking in his inscription of the amuda dhatu, Senavarma was aiming for nirviil)a for himself alone or for all beings; v. Hiniiber adds that the (unclear) context suggests the latter interpretation. In the inscription referred to above (n. 4) of Ajitasena, the father of Senavarma, the reference to nirviil)a apparently con- cerns the dedicator alone. 7 What the view of the iiciirya mentioned in the inscription might have been we do not know. . Compare Pali sambodhiparayana (Skt. sambodhiparayal)a). Several references are found in PTSD, s. u. sambodhipariiyana, and in Nanatiloka, Buddhist dictionary, s. u. bodhi. Concerning the identity or difference of the (vimukti) of the Sravaka and the bud- dha, as well as of their path (miirga) and yiina and also of their jiiiinas, see the theses no. 43 of the Sarvastivadins, no. 22 of the Malllsasakas, and no. 2 of the Dharmaguptakas in: A. Bareau, Les sectes bouddhiques du Petit vehicule (paris, 1955). See also P. Jaini (ed.), Abhidharmadipa with Vibhiiijiiprabhavrtti (patna, 1959), p. 205 f. (on nirviil)a of the Sravaka, Pratyekabuddha, and Bodhisattva or Buddha), and p. 358 f. (on the three bodhis); and W. Rahula, Zen and the taming of the bull (London, 1978), p. 71 ff.; L. de La Vallee Poussin, L'Abhidharmakosa de Vasubandhu, vol. v (Louvain, 1925), pp. 267-8 (on the soteriological implications of the avyiikrtavastu concerning whether the world has an end); and D. Sey- fort Ruegg, Theorie du tathiigatagarbha et du gotra, Part ii (on universal Awakening, the ekayiina, and whether sarrzsiira has an end). - The precise interrelationship in the history THE KALAWAN COPPER-PLATE INSCRIPTION 7 3) The installer-dedicator of the relic being a lay-follower (upiisikii), she might possibly have been quite unaware of the doctrinal issue raised by a reference to nirviiIJ-a as a universal goal for all sattvas. 4) There is in fact no problem here because, within Vinaya schools there were to be found not only Sravakaylinists but also Mahaylinists. As is known, the word nikiiya may denote either a dogmatic school of the Sravakayana or a Vinaya school. (The residence of both Sravakaylinists and Mahaylinists in the same place is known from the seventh-century account by HSiian-tsang 8 .) Here in the Kalawan inscription, the reference to Sarvastivada may very well reflect the second usage of the word (despite the dogmatic content ofthe name 'Sarvastivada'). In the history of Buddhism, the Vinaya of a Sravakaylinist Nikaya has in fact been used by Mahaylinists (those of Tibet for example have adopted the Vinaya of the MfiIa-Sarvastivadin school). On the basis of what is written in the Kalawan inscription, it is scarcely possible to establish conclusively and without a shadow of doubt which of the aforementioned considerations are the most pertinent, and which may be preferable in the present context. In general, what is known from the history of Buddhism would incline one to attach importance to the fourth point. But there is no absolute certainty here. In summary, the view that all sentient beings are to attain nirviiIJ-a as a universal goal being characteristic of Mahaylinist thinking, if the Kalawan inscription, dated as it has been to 77n8 CE (?), is to be considered one of the very oldest known inscriptional attestations of the idea, it does not seem that, per se, the reference in it to Sarvastivada need inevitably constitute an insuperable obstacle in the way of regarding the inscription as providing evidence for (proto-)Mahayana 9 And the fmd-spot of the of Buddhist thought between sriivaka-nirviir;za, sambodhi. and anuttarasamyaksambodhi is perhaps not as clear as could be wished. On sambodhi compare also n. 12 below. As for the anuttara-jiiana, it has on occasion been specified as being .the anuttara-buddhajiiiina (in the above-mentioned Govindnagar inscription and then later). 8 Cf. our 'Aspects of the study .. .', p. 31 and p. 50 n. 81. 9 Together perhaps with line 12b of Senavarma's inscription. See n. 6 above, and below. Beside the ekayiina or One-Vehicle theory of universal Awakening ([samJbodhi) according to which all sattvas are sooner or later to attain buddhahood, there has existed in Mahayanist thought a form of the triyiina or Three-Vehicle and triple gotra doctrine 8 DAVID SEYFORT RUEGG Kalawan inscription would then confirm that the north-western part of the subcontinent was at this quite early time a hearth of Mahayana-type think- ing. The problem of the syntactic construction of the [mal portion of the inscription does, however, leave room for uncertainty as to just what.stage of Buddhist thinking may be reflected in it. A similar problem arises also concerning the mention of the attainment of the am[ta-dhatu in Sena- varma's inscription, also in Gandhfui, dated to no later than the middle of the fIrst century CEo Depending on just how it is to be understood, then, the Kalawan inscrip- tion might be regarded as possibly bearing witness to a line of Mahayiinis- tic thinking (perhaps even one on the way to developing the universalist soteriology of tathagatagarbha teaching according to which all sentient beings without exception are to attain buddhahood). On this depends in tum whether this inscription - together perhaps with Semivarma's - according to which sattvas are divided into three detenninate 'lineages' (niyatagotra), each with its own distinct, and 'expressed', spiritual 'gene', these thIee being the gotra of the buddha or bodhisattva, that of the pratyekabuddha and that of the sriivaka (whose goal in principle is arhatship rather than buddhahood); these three gotras then conduce to dif- ferent goals. In addition, there was recognized an undetennined (aniyata), 'unexpressed', gotra, which is capable of developing into one or the other of the three gotras and of finally attaining one or the other of the three distinct' forms of liberation just mentioned. It would be idle to speculate about which of these main theories was statistically and demograph- ically predominant in earlier Mahayana; it may indeed be the case that this question is unanswerable on the basis of the available documentation. At all events, among Maha- yiinists, the ekaytina theory of universal Awakening became very widely spread among Madhyamikas, the triytina theory being held by some Y ogacara-Vijfianavadins. But at the time of the earlier inscriptions discussed in this paper - i.e. just before Nagarjuna, the source of the Madhyamaka school, and previous to AsaiJ.ga, the source of the Y ogacara- Vijfianavada - these two directions within Mahayana had presumably not yet crystallized into 'fwo distinct schools of thought. The tathtigatagarbha theory is a particular form of the ekaytina theory teaching the universal Awakening and fmal buddhahood of all sattvas. But it has to be clearly recognized that the characteristic images and metaphors of the con- stituted tathtigatagarbha doctrine as we now know it have not been employed in the early inscriptions under discussion. Still, several inscriptions on the one side and on the other the tathtigatagarbha and prakrtisthagotra doctrines do have in common the notion of a dhtitu as a precious relic-deposit of the tathtigata in a stapa, which it sanctifies and enlivens, and as the precious spiritual element or matrix of the tathtigata which is present in all sen- tient beings and enables them ultimately to attain buddhahood. Concerning some of the many images and metaphors used in the gotra and tathtigatagarbha teachings, see D. Seyfort Ruegg, 'The meaning of the term gotra and the textual history of the Ratnagotravibhtiga' , BSOAS 39 (1976), pp. 341-63; and on the idea of dhtitu and the values of this word, see 'Aspects of the study .. .', p. 27 n. 36. THE KALAWAN COPPER-PLATE INSCRIPTION 9 constitutes the earliest known inscriptional evidence of what can be described as Manayana-type thinking, or whether the somewhat later Hidda inscription from near Jalalabad dated to the year 28 of the K u ~ f u ) . a era - which refers to the requisites for the nirviil}a of all sentient beings (sarvasattva)10 - is still to be regarded as providing the earliest known inscriptional evidence of the kind for Mahayana 11. n seems in any case advisable to retain S. Konow's rendering (see n. 6) where nothing has been added in brackets by the translator, reserv- ing interpretation for the annotation and commentary. The ambiguity and uncertainties noted above confirm once more how difficult it may be to cite an inscription as conclusive evidence for doctrinal or religious devel- opment in Buddhism 12 It is also necessary to keep in mind that in many a case there is no neat, clean and abrupt break between (proto-)Mahayana and what preceded it: often we have to do with continuing development rather than with total discontinuity. 10 See S. Konow, Kharoshthf inscriptions, p. 158, and EI 23 (1935-36), pp. 35-42; cf. 'Aspects of the study .. .', pp. 14-15. 11 If the Kalawan inscription is to be regarded as attesting Mahayana-type thinking, it would further contribute to reducing any possible 'non-alignment' between our Indian-language documentation and the Buddhist sources in Chinese concerning the earlier history of Indian Mahayana. On such non-alignment see G. Schopen, 'The Mahayana and the Middle Period in Indian Buddhism: Through a Chinese looking-glass', EB 32 (2000), pp. 1-25. 12 Concerning the problem posed by the mention in Asoka's Rock Edict VIII of his departure for sambodhi, see our 'Aspects of the study .. .', p. 14 n. (cf. n. 7 above). Many centuries later, in the colophon of a Gilgit manuscript of the SaJpghl'itasutra ded- icated by Queen Devasirika, we read: anuttara1?J vimalavirajanirmmalavuddhabodhi(1?J) sprsatu: (see O. von Hiniiber, 'Die Kolophone der Gilgit-Handschriften', StII 5/6 [1980], p. 69; id., Die Palola fjahis, p. 25). In this case (unlike the cases cited in n. 5 above where the beneficiaries are all sentient beings), the attainment of the supreme buddhabodhi is wished for by the dedicator for herself (and perhaps for her entourage). FAZANG (643-712): THE HOLY MAN JINHUA CHEN, UNIVERSITY OF BRITISH COLUMBIA By and large, the importance of the Tang Buddhist monk Fazang t ; ; ~ (643-712) has still been so far appraised and appreciated in terms of his contributions to Buddhist philosophy, and especially his status as the de facto founder of the East Asian Avata'!lsaka tradition, which has been well known for its sophisticated and often difficult philosophical system. The choice of modem scholars to focus on Fazang's philosophical contributions is certainly justifiable. Most of his extant writings are indeed philosophical texts. This "Avatarp.saka- only" vision of Fazang might well give the impression that he was an armchair philosopher, who was almost exclusively preoccupied with metaphysical speculations, with little or no interest in other forms of religion. Fazang's historical and hagio/biographical sources present to us three different types of images, all quite contrary to the sober, if not stem, impression that his reputation as a great philosopher might have cast upon us: first as a politician who deliberately and shrewdly added his significant weight to the balance of power when it reached a critical point of exploding into major and fundamental sociopolitical changes ("revolutions" is perhaps not too strong a word); second, as a warrior who fought the enemy of the empire, not by sword, but by charms; and eventually, as a mediator between humanity and the heavens when dishar- mony started to develop between them and threatened the very structure of the human world. It is probably in terms of such a status as a go- between of humanity and heaven, or - more in line with Chinese tra- ditional ideas - an adjustor if not manipulator of yin and yang, that we ought to discuss Fazang's function and image as a holy man in medieval China. Journal of the International Association of Buddhist Studies Volume 28 Number I 2005 12 lINHUACHEN I) Fazang the Court Politician A twenty years junior of Wu Zhao j \ ' ; ~ (623-705), as Empress Wu was personally known, Fazang outlived her by seven years. When he started to distinguish himself as a young Buddhist scholar towards the end of the 660s, the empress had already managed to place herself at the cen- ter of power stage. It seems therefore reasonable to say that Fazang spent the majority of his career under the shadow of Empress Wu, who had been the actual ruler of China in the half century spanning from 655, when she became the new empress of Gaozong (r. 649-683), to the begin- ning of 705, when she was forced into abdication. During this period, she first (655-683) shared supreme power with her husband, then after a short interval, during which her first emperor-son Zhongzong (r. 694, 705-71 0) maintained his nominal rule for less than two months, she wielded the state power as the Regent of her second emperor-son Ruizong (r. 684-690,710-712), a puppet manipulated by her, until 16 October 690, when she replaced the Great Tang with her own dynasty the Great Zhou. This fact alone accounts for the irreplaceable importance of the empress's influence on Fazang, which, in tum, justifies the amount of attention that we are going to pay to their relationship. Ll) Fazang and Empress Wu: 671-690 The earliest dated association between Fazang and Empress Wu started from Xianheng 1 (27 March 670-14 February 671), when the empress, at the recommendation of several prestigious monks, assigned Fazang, who was then still a novice, to the Taiyuansi :;tJ]i: ~ . Built on the foundations of the old residence of Empress Wu's mother Madam Rongguo !iikJillll (579-670), who died on 22 August of that year, this monastery was ded- icated to her posthumous welfare!. 1 See Fazang's funeral epitaph by Yan Chaoyin IiMJlIlJ (?-713?) shortly after his death in 712, the "Da Tang Da Iianfusi gu Dade Kangzang Fashi zhi bei" (hereafter "Kang Zang bei"), T 50: 280b15-17; a more detailed account can be found in Tang Tae Ch'onboksa kosaju pon'gyong taedok Popjang hwasang chOn (hereafter Popjang chOn), T 50: 281b15- 20. For the epigraphic evidence establishing Madame Rongguo's dates, see Forte 1996: 456-57. FAZANG THE HOLY MAN 13 It seems thatfrom the very beginning, Fazang succeeded in capturing the attention o{the empress, as Ch'oe Ch'iwon tells us that shortly after he entered the Taiyuansi, in the duanwu Jiffiflf festival (later to be known as Dragon Boat festival) of an unspecified year, which was either-during the time when Fazang entered the Taiyuansi or several years after, Empress Wu showed a significant favor to him by sending him a set of five monastic robes, as a match to the symbolism implied in the duanwu festival, which was annually celebrated on the fifth day of the fifth month. This gift was accompanied with a short but highly laudatory message: As now the season turns to the fifth month, it is time for enjoying the zongzi 1*'f dumpling (jiaosu Now the weather is gradually getting hot, does the Master's "spiritual body" (daoti J!!t'lD still feel light and comfortable? It happens to be the good season for wearing the longevity-thread (changsi and the excellent time of receiving the "ribbon of life" (minglu iPi:t)2. Now We have sent the five kinds of monastic dress 3 to match the number implied in the festival of duanwu (5.5). It is Our hope that following this season of collecting Artemisia-leaves\ you, 0 Master, will grow evergreen like the aging of a pine! The lamp of dharma-transmission will be alight for- ever and you will always be the guiding head. This brief letter was written [merely] to convey Our regards and We will not linger on now. jlziPi:tZJ!JiZ. *=.li$, zlX. 1mBiPjlztB1Utzf, ikillitii, ';lit 0 Given that he was then no more than a Buddhist novice, the amount of attention that Empress Wu paid to him is remarkable. In addition to his reputation as an excellent Buddhist scholar, there must have been some more profound factors contributing to this extraordinary success. They might include Fazang's prestigious family background. Some of Fazang's ancestors were state ministers in their original home, the kingdom of 2 Here both the changsi and minglii refer to the changmingsi ft1f!;-i* (or changminglii ft1f!;-*,), a bunch of five-colored threads, which it was customary to wear during the duanwu festival in hope of extending one's life, hence the name of changmingsi/chang- minglii - "longevity thread." 3 The five sets of monastic dress included sanghiiti, uttariisangha, antarviisa, sal'{lkalqikii and kusula (kusulika). 4 It was also a custom during the duanwu festival to collect the Artemisia-leaves, which, put on the doors, were allegedly capable of warding off evil spirits. 5 Popjang chOn, T 50: 281b24-28. 14 JINHUA CHEN Kangju J*Ji5 (Samarqand). Fazang's father received the posthumous func- tion of Commandant of the Left Guard (zuowei zhonglang jiang ft1f.p which was "rank four, second class" (4b) in the bureaucratic hier- archy (Hucker 1985: 191,526). This suggests that Fazang's father might have been active in contemporary aristocratic circles 6 . Another likely reason for Fazang's access to the royal family was the close relationship between his teacher Zhiyan ,&-Vi (602-668) and Li Xian *it (653-684) (posthumously known as Crown Prince ZhaI).ghuai :!J'tt), a son of Gaozong and Empress Wu, who became the Heir Appar- ent on 3 July 675, a position he held for five years until he was deposed on 20 September 680 on a charge of treason 7 . We do not know for cer- tain how long Zhiyan associated himself with Li Xian. Since it was in the capacity of Prince Pei, a princely title he achieved on 18 October 661 8 , that Li Xian started to associate with Zhiyan, who died on 8 December 668, we can assume that the association lasted for a period of time falling between these two dates. Given the close relationship between Zhiyan and Li Xian on the one hand and the extent to which Fazang was favored by Zhiyan on the other, it seems likely that Fazang would have had reg- ular opportunities to visit the imperial court and attract attention from Empress Wu. The importance of the Avatal?1saka siitra in Fazang' s relationship with Empress Wu becomes more evident when we tum to examine another event in which the sutra was the subject of a series of religious activities which were held on the eve of Empress Wu's "usurpation" in 690. On the night of 2 February 689, the emperor (nominally Ruizong, but actu- ally Empress Wu, who was then "supervising the court" as the Regent) ordered Fazang and others to build a "high Avatatpsaka-seat" (Huayan gaozuo and a bodhimafla of "Eight Assemblies" (bahui at the Northern Gate ofXuanwu 1rlt\;. The assembly was nominally con- vened for the purpose of elucidating and promoting the wondrous A vatal?1saka sutra. 6 P6pjang chOn, T 50: 281a19-21. 7 Zizhi tongjian 202.6377, 6397. The association between Zbiyan and Li Xian is reported in Fazang's Huayan jing zhuanji, T 51 :3.163c20-22, in which Li Xian is referred to as Prince of Pei 1rP. 8 Zizhi tongjian 200.6325. FAZANG THE HOLY MAN 15 Empress Wu honored the occasion with a poem. In the short preface, She tells us that in the intervals between conducting national affairs she attended the A vatmpsaka lectures, which provided her an opportunity to "watch the depth and breadth of the wisdom and eloquence, and to observe the performance of the 'dragon and elephants' (that is, 'eminent monks ')."9 She also congratulates herself that by virtue of her previous cultivation she was able to understand instantly the parts where she had deep-rooted doubts lO Empress Wu here suggests that her interest in the AvataY[lsaka siUra was not extemporaneous, but long-lasting (and had possibly even begun in an earlier life as she suggested). TIlls does not seem a perfunctory remark given her familiarity with Buddhism and the sutra in particular, which can also be seen in the poem properll. TIlls apparently purely religious event turns out to have other dimen- sions as soon as we scrutinize it against the current social and political context. The two years from 689 and 690 were crucial for Empress Wu's political ambition. She was then keenly plotting for her formal usurpation of supreme power. The histories record a series of important measures that Empress Wu and her ideologues adopted to justify her aspiration for a new dynasty in her own right. Since I have delineated elsewhere (Chen 2003: 327-329) these main measures, let me here confine myself to an overall conclusion on the significances of this AvataY[lsaka assembly had for Empress Wu and her ideologues: It was only a couple of days after a series of events related to the com- pletion and celebration of a huge complex generally known as the ming- tang aA -g (the "Luminous Hall"), the most important architectural expres- sion of Empress Wu's sacral-political institution, that Empress Wu ordered Fazang and other monks to convene the A vatmpsaka assembly and the subsequent vegetarian feast. What made such a dharma-assembly notice- able was not only its size, but also Empress Wu's deep involvement with it - in addition to her own personal participation in the assembly, she honored it with an elegantly composed poem. It warrants our particular attention that the assembly was held in the vicinity of the north gate of 9 Huayanjing zhuanji, T 51: 3.l64bl-2. 10 Huayan jing zhuanji, T 51: 3.164b2. II Huayanjing zhuanji, T 51: 3.164b3-7, translated in Chen 2003: 327. 16 JINHUACHEN Xuanwu, close to the place where stood the mingtang complex, which was successfully brought to completion only ten days earlier. Given the spa- tial and temporal proximity between the mingtang and the A vatrupsaka Dharma-assembly, I suspect that the two events (or more accurately, the two series of events) associated with them, were executed for the same or similar purposes, among which was the politico-religious propaganda leading to the formal replacement of the Great Tang with the Great Zhou Dynasty on 16 October 690. Only by referring to this historical context can we do full justice to this religious events organized and guided by Fazang (Chen 2003: 329). The efforts that Fazang, like other Buddhist leaders at the time, made to legitimate Empress Wu's unconventional (indeed, anti-conventional) and unprecedented rule as a female monarch and the enthusiasm with which he embraced the current dharma-prosperity rendered possible by Empress Wu and further anticipated even the grander vision of a truly world empire of Buddhism in China are best expressed in the following passage that Fazang wrote in featuring this Avatarrzsaka dharma-assem- bly and introducing the empress's poem dedicated to it: The August Emperor of Divine Spirit (Shengshen huangdi *$ . 1if) of the Great Zhou, having planted the seeds of Way in previous kaZpas, has been widely supported by myriads of people 12 . As prophesized by the Buddha in the Dayun jing, Her Majesty has been able to turn and manipUlate the Golden Wheel. In accordance with the predictions in the Graphs from the River LUG, Her Majesty has come to rule the country by beating the jade- drum (yugu Being divine and marvelous, Her Majesty has performed the "Six Kinds of Supernatural Powers,"13 which know no limit. Being of supreme goodness and perfect beauty, Her Majesty has expanded to the ;;boundless spheres the transformation in terms of "Ten Good Acts."14 Her 12 This refers to these lines in the Daode jing: JR (Zhu 1984: 268), which Lau (1963: 73) translates as, "Therefore the sage takes his place over the people yet is no burden; take his place ahead of the people yet causes no obstruction. That is why the empire supports him joyfully and never tires of doing so." 13 The liu shentong (Skt. abhijfitil}) refer to the six kinds of supernatural power attributed to the Buddha. 14 The "Ten Good Acts" (shishan are those of avoiding (1) "killing" (shasheng (2) "stealing" (toudao 1flI:i), (3) "committing adultery" (xieyin (4) "lying" (wanyu jHft), (5) "speaking harshly" (ekou jffi\ Q), (6) "speaking divisively" (liangshe (7) "speaking idly" (qiyu (8) "being greedy" (tanyu Jtl'iX), (9) "being angry" (chenhui and (10) "having wrong views" (xiejian FAZANG THE HOLY MAN 17 Majesty exceeded the rulers of the Xia arid Yin (Le. Shang) in [her com- . passion to animals by] "opening up the nets"15 (jiewan and [show- ing sympathy i:o the people by] "wailing over the criminals" (qigu N*)16. Thus, a jade-citadel (guicheng :;l1;:lJilG) is surrounded by River Fen 717j(, the sun of wisdom equally spread its light into every tiny being. Therefore, "wearing herself out from head to foot," 17 Her Majesty has exerted her energy in helping people with her "ten powers."18 Stopping with only a mouthful in the middle of eating and binding up her hair in the midst of a bath [in order to grant audience to those useful to the state] just like Duke Zhou fi(J0, Her Majesty has kept having "Four Necessities" 19 delivered [to the s<Up.gha]. With the finest metal cast and the sandalwood carved for [metal and wooden] statues, the roseate clouds are mirrored as deeply as one thou- sand gates [of the monasteries]. [Sailing through the oceans by] floating on wooden cups and [climbing mountains by] shaking their staffs, [eminent monks] have been coming to gather within the nine-layered walls of the imperial palaces. Compared to these, how could the extraordinary propi- tious signs that happened during the Han and Wei dynasties and the profound faiths in Buddhism displayed in the Liang and Qi dynasties be worth men- tion? The [government's] efforts to open up the treasure-stores within the dragon palace and greet the magnificence and beauty of the jade-gates [of new monasteries] have keep going on just as the sun and moon move [across the sky], without stopping even for a moment. The compositions of chanting and eulogizing the virtue of the Buddha and the music singing praises of the dharma-words have been spread on musical instruments, both strings and wind, and piling up in paper and ink.
11*$, 15 This refers to the story that the Shang ifiI King Tang in hunting, ordered to leave three sides of the four-sided net open so that only the animals without intention to live on got caught. This enlIanced the feudal princes' (zhuhou admiration for Tang's com- passion, which they believed extended from the human to aninIals. See Shiji 3.95. 16 According to Liu Xiang JtJ (77BC-6BC), in seeing indicted criminals on the road, Yu iJ" the King of the Xia, came down from his chariot and became so overwhelmed by his sympathy that he could not help but wail over their misfortune and his own dereliction of duty, which caused them to fall into crimes. See Shuoyuan l.4b. 17 This refers to a saying in the Mencius: *mJltJ1l, (Yang Bojun 1960: 43), which Lau (1970: 187-188) translates as, "Mo Tzu advocates love without dis- crimination. If by shaving his head and showing his heels he could benefit the Empire, he would do it." 18 The shili +f.7 (dasabalani) indicates ten kinds of powers of awareness specially pos- sessed by the Buddha. 19 Siyi Il!ItI< indicate the four kinds of necessities required by the monastic life: those of food, clothing, shelter and medicine. 18 JINHUACHEN Ji"tlf
13 Jj tt.:;, . Fazang here has woven Chinese traditional ideas (mainly Confucian) and Buddhist ideologies into a coherent discourse with impressive skill. These two paralkl sentences - "With the finest metal cast and the san- dalwood carved for [metal and wooden] statues, the roseate clouds are mir- rored as deeply as one thousand gates [of the monasteries). [Sailing through the oceans by] floating on wooden cups and [climbing moun- tains by] shaking their staffs, [eminent monks] have been coming to gather within the nine-layered walls of the imperial palaces" - are of particular interest to scholars interested in Empress Wu's court Buddhism. It seems to me that two expressions (zhushen SiJt and diaotan in the first sentence refer to the astronomic device called dayi :;k:1i ("Great Regulator") and the immense lacquer statue of the Buddha that were installed within, respec- tively, the observatory lingtai (lit. "Numinous Terrace") and the Heavenly Hall (tiangong - two essential parts of the mingtang complex 22 The second sentence, on the other hand, features the regular congregations of Buddhist monks within Empress Wu's palace chapels, which were characteristic of the monastic institution under her rule 23
It seems that as the empress was approaching the unprecedented step of taking supreme power, not only in fact but also in name, her reliance on pazang increased daily. A couple of years before the Avatarp.saka assembly, she had just asked for Fazang's help in abating the damage 20 Since here is involved a pair of parallel sentences, one character must be redundant in the sentence (paralleled by 1Jf!i Given can find their parallels in 1Jf!i (1J, S, respectively), either or 11 is redundant. While I believe that it is 11, should be emended to ll. The whole sentence should be reconstructed as 21 Huayanjing zhuanji, T 51: 3.164a12-22. 22 See Forte, 1988 (passim), for dayi and liantang. 23 For the latest study of Empress Wu's palace chapels, see Chen Jinhua 2004: 113- 120. FAZANG THE HOLY MAN 19 caused by a drought. We are told that Fazang did a great service to the state by constructing a platfonn at Xirning si Iffi Ij, to pray for rain. That monastery had been built by her and her husband in 658 to celebrate the successful recovery from illness of their Heir Apparent, the four year old Li Hong (652-675). According to the Korean monk Kyunyo :l$]:I!1l (923-973), Fazang's career suffered a severe setback in 694 or early 695, sometime before the arrival of (652-710) in China. Exasperated by Fazang's inter- pretation of a Buddha as a "provisionally-named bodhisattva" (jiaming pusa Fuli 1ltft (fl. 680-705), a Buddhist monk who was also very influential under the reigns of Gaozong and Empress Wu, impeached Fazang for advocating such a heterodox theory and urged that Fazang be punished in accordance with the law. As a result, Empress Wu decreed Fazang's exile to the Jiangnan rrli area, whence he was not called back to the capital until and Fuli encountered insunnountable dif- ficulties in translating the chapter on "Puxian" of the new version of the A vatarrzsaka siitra that brought to China. In the course of cooperating with Fazang in the translation project, Fuli even once went so far as to coerce him to alter some passages in the original text in order to fit his own theories 24 This record is not found in any other sources. However, Fazang's banishment from the capital (though only a brief one) seems likely given his absence from two extremely important religio- political projects that were carried out in 693 and 695 respectively - the re-translation of the Ratnamegha sutra, which resulted in the ten fascicle Chinese text titled "Baoyu jing" (Skt. Ratnamegha sutra; Satra of the Precious Rain), and the compilation of an officially sanctioned Buddhist catalogue which included (and thereby canonized) those texts (some of dubious origins) that had been newly translated under the aegis of the empress. The Baoyu jing is believed to have contained passages interpolated by the translators for the purposes of providing further ideological support for Empress Wu's female rule. The translation project, led by Bodhiruci, involved almost all the major Buddhist monks in Chang'an and Luoyang 24 Kyunyo, S6k hwa6m kyobun w6nt'ong ch'o, HPC 4: 256c19-257a11. For a detailed discussion of this critical turning point in Fazang's life, see Chen forthcoming: Chapter 2. 20 JINHUACHEN at the time 25 . The other project, the compilation of the Da Zhou kanding zhongjing mulu :kfiil fIJ J;E};IU in which at least seventy major monk- scholars were involved according to a list that was attached to the cata- logue 26 Fazang's name was - conspicuously - absent from the above two lists, a fact which strongly suggests his absence in the two capitals at that time given that his eminence as a Buddhist leader and his extra- ordinary capacity as a Buddhist translator should have made him a very likely candidate to be included in either of the two enterprises, (;m which so much was staked by Empress Wu's government and the Buddhist church at the time. 1.2) Fazang and Empress Wu: 695-705 Empress Wu's interest in the Avatarrzsaka siitra remained unabated after her accession to the throne. It was under her auspices that a new Chi- nese translation of the A vatarrzsaka sutra, which turned out to be the most complete of its kind, was fInished. Under the supervision of and joined by over twenty first-rate Chinese and non-Chinese Buddhist scholars, the translation project was started on 1 May 695 27 The empress attended the initiating ceremony, and personally acted (although no more than symbolically) as a scribe (bishou for the translation, as is described by Fazang 28 When the huge translation, in total of eighty fas- cicles (thirty-eight parivarta [chapters]), was successfully brought to com- pletion on 5 November 699 29 , Empress Wu honoured it with a preface. A few weeks later, when Fazang was delivering a lecture on the new version of the Avatarrzsaka sutra at the Foshoujisi as a celebration of this sigriificant achievement, an earthquake occurred, allegedly as a response 25 The names of its thirty-two translators (both Buddhist monks and court officials, Chinese and non-Chinese) appear in a Dunhuang manuscript, S. 2278; the full list is trans- lated in Forte 1976: 171-176. 26 Da Zhou kanding zhongjing mulu, T 55: 15.475a-476a. 27 If Kyunyo's account about the rivalry between Fazang and FuIi is credible, we should concede that Fazang was not actually involved in the project when it was started on 1 May 695, although he defInitely took part in it afterwards. 28 Huayanjing zhuanji, Tno51: 1.155a14-19; the quotation is from 155a16-17. 29 for this date, see Empress Wu's "Da Zhou xinyi Da fangguangfo Huayanjing xu," T 10: Ibll-12 (QTW 97.7a6-7). FAZANG THE HOLY MAN 21 to Fazang's lecture on a sentence "Huazang shijie-hai zhendong" i(t!t %T-#IfflUb ("the Seas of the Avataf!1saka-realm started to shake"). The strong tremors were felt around the area of the monastery. The report of this episode greatly pleased Empress Wu, who issued an edict to praise this auspicious sign and ordered it to be recorded in the historical texts 30
Empress Wu's enthusiasm for the Avatarrzsaka sutra caused a "boom" of Avataf!1saka worship throughout the empire. The Da Fangguangfo huayanjing ganying zhuan which was originally compiled by one of Fazang's chief disciples, records two such AvataJ:!l- saka-related miracle stories featuring the popularity of the sutra among the lay and religious communities, and the empress's efforts to promote people's enthusiasm for the sutra 3 !. It is also against the same historical background that we must understand a series of legends and stories fea- turing Empress Wu's admiration for Fazang's expertise on the Avatarrzsaka sidra. Of these legends/stories, the following three are perhaps the most famous: 1) The Ordination Episode: Sometime around 696 a white ray of light was emitted from his mouth while he was delivering an A vataqlsaka lecture, shooting into the sky where it turned into a canopy and remained there for a long while. Hearing of this, Empress Wu immediately ordered ten of the most prestigious preceptors in the capital to confer full ordination on Fazang, who was then still a novice. She also bestowed on him the title of "Xian- shou" tftr (Saintliness and Eminence) and then summoned him to the palace chapel the Great Biankongsi to participate in the A vatamsaka trans- lation office headed by . 2) The Golden-lion Lecture: Sometime between 26 November 701 - 1 Feb- ruary 702, or as another source has it, sometime between 29 October- 26 November 699, when Fazang explained to Empress Wu the Avataqlsaka teaching on interpenetration, the interdependence between all the dharmas of any space and time; the teaching was so abstruse that it confounded a brain even as brilliant as Empress Wu's. Recognizing this, Fazang resorted to a golden-lion in the palace as a metaphor. He finally awakened Empress Wu 30 The earliest known source for this H uayan jing episode is a commentary on the Ava- ta'!1saka siltra by Huiyuan (673 ?-743 ?), a chief disciple of Fazang. See Xu lileshu kandingji, XZJ 5: 25b-c. 31 Da Fangguangfo huayanjing ganying zhuan, T 51: 177a, 1 77a-b. 32 The fIrst known source for a fully-fledged version of this episode is a Southern Song dynasty, non-AvataIpsaka source. See Longxing fojiao biannian tonglun, XZJ 130: 280a2-6. 22 JINHUACHEN to the Avatarp.saka teaching. This was the alleged provenance for Fazang's short but extremely popular essay called" Jin shizi zhang" (Essay on the Golden Lion)33. 3) The Mirror-hall Device: For the same purpose of explaining to Empress Wu the complicated tenet of universal interconnectedness, Fazang, on some unspecified date, created for her a "hall of mirrors" in which all images replicated themselves infInitely as in the legendary Indra's net woven with numerous jewels 34 . . As I have argued elsewhere, the Ordination Story was probably con- cocted by later Huayan followers to dispel people's doubts concerning Fazang's possible lack of full ordination (juzujie J:l.JEt!lt) as a fully qual- ified Buddhist monk (Chen forthcoming: Chapter 3). The "Jin shizi zhang" was, on the other hand, actually written much earlier and might have had nothing to do with the empress. As for the mirror-hall, we certainly cannot exclude the possibility that Fazang did construct such a device for some pedagogical purposes, but he might have done so for his disciples, rather than for the empress, and what is more interesting is that he here seems to have only reproduced a scheme that had been envi- sioned by one of his senior contemporaries (the learned monk scholar Daoxuan) several decades earlier 35
Although it is naive to accept all these legends/stories uncritically, it is not too far from the truth to assume that Express Wu's esteem for Fazang was largely derived from her respect for his superior expertise in the A vatrupsaka teaching. That said, we should also realize that Fazang served the empress and her government not merely through his advanced philosophical and philological skills, but also by his capacity as a per- forn;ter of esoteric rituals aimed at some worldly benefits (like bringing down rain, snow and so on) or simply as a magician. During Empress Wu's regency and reign, some local officials around the Chang'an area, 33 The earliest source promoting this idea is Zongmi's *It: (780-841) Huayan jing xingyuan pin shuchao, XV 7: 487a7-8. 34 While Zanning just ambiguously observes that it was for those who failed to under- stand his teachings, rather than specifically Empress Wu, that this ingenious device was designed (Song gaoseng zhuan, T 50: 5.732a28-b2), the Longxing fojiao biannian tonglun (XV 130: 28Ic13-16) is the first known source which attempted to correlate this story with Empress Wu. 35 Shimen guijing yi, T 45: 2.865b4ff, discussed in Chen 2003: 335-336. FAZANG THE HOLY MAN 23 who suffered from the ravages of a drought, had already repeatedly enrolled the kind of supernatural power that Fazang allegedly possessed. They were one of Empress Wu's first cousins once removed, and a local official two of whose nephews were to become her favorites in the last decade of her life (see [ill. I]). What might appear more startling to modem scholars who are accus- tomed to Fazang's reputation as a sophisticated religious theoretician is the fact that Fazang was also believed to have wrought some magic in the battles that the Chinese army fought - some time from 16 June 696 to 23 June 697 - against the rebellious Khitan and thus played a crucial role in overcoming a military and political crisis that was then severely threatening the national security of the Great Zhou dynasty. We will dis- cuss this unexpected exploit of Fazang in the next part. This feat of Fazang must have earned more respect from Empress Wu, although we have no more documentation on their relationship in the suc- ceeding several years except for the following example of their cooper- ation. In the summer of 700, Fuli, and other monks who might or might not include Fazang, were in the empress's company in one of her summer palaces at the Songshan area when they were preparing for a new translation of the LaiLkiivatiira siUra 36 The translation project was continued at the Qingchansi in Chang'an after followed the empress to there on 26 November 701. was only able to fmish a draft of the translation before going back to Khotan. The draft was then polished by the Tokharian monk Mituoshan smWt; w (a.k.a. Mituoxian (Mitrasena or Mitrasanta?, ?-704t), who arrived in China prob- ably in 702, with the assistance of Fuli, Fazang and other monks 37 . Its completion was officially announced on 24 February 704 (Chang'an 4.zheng.15?8. The empress was then starting to show increasing interest in Chan Buddhism, which at least partly accounted for her determination 36 In her preface to the new Chinese translation of the Lankavatara sutra, Empress Wu mentions Silqanada and Fuli, but not Fazang. See "Xinyi Dasheng ru Lengqie jing xu," QTW 97.lOa8-9. 37 The history of this important translation is surveyed in Fazang's Ru Lengqiexin xuanyi, T 39: 430b16-23. 38 This date is provided by Empress Wu; see "Xinyi Dasheng ru Lengqie jing xu," QTW 97.10b2-3. 24 JINHUACHEN to sponsor a new translation of the sutra since it was recegnized as the primary theoretic basis of that tradition. In spite of his commitment to the A vatarp.saka tradition; Fazang still decided to cooperate with the empress in fostering this type of Buddhism separate from his tradition. His effort in this respect is fully shown in the commentary that he wrote on the new Lalikiivatiira translation, the Ru Lengqiexin xuanyi (Ishii 2002). Starting from the very beginning of the eighth century, taking advan- tage of Empress Wu's age and poor health, those court officials loyal to the Li royal house conspired to re-enthrone one of the disposed Tang emperors. They found an easy target: the empress's two favorites, Zhang Yizhi ~ ~ Z (676?-705) and Zhang Changzong ~ ~ * (676?-705)39. It was in this delicate political environment that Empress Wu launched a major politico-religious campaign which she entrusted Fazang to steer. It so happened that this campaign developed into a watershed not only in the life of the empress but also in that of the monk. At the start of the year 705, at the instigation of Fazang, Empress Wu decided to bring the Famensi relic to her palace in Luoyang. In view of Empress Wu's rapidly deteriorating health at the time, the Famensi relic was then also consulted for its putative therapeutic power, not unlike the situation forty-five years earlier when she and her husband had turned to the same "sacred bone" for the personal welfare of the emperor. How- ever, in view of the political situation at the time, one might assume that Empress Wu also sponsored this relic veneration with an eye to rallying her declining political support. Contrary to her expectation, this grand religious ceremony did not perpetuate her fortune. Only one week later, a court coup broke out, result- ingm the killing of the two Zhang brothers, and Empress Wu's abdica- tion of the throne to her son Zhongzong, who was then ranked as "Heir Apparent." Empress Wu was subsequently transferred to the Shangyang palace . L ~ g , where she died less subsequently ten months later, on 16 December 705 4 . There is evidence that Fazang was actually an "accomplice" of some Pro-Tang royalists, with whom he worked to facilitate the end of 39 Zizhi tongjian 207.6563-67. 40 Jiu Tang shu 6.132. FAZANG THE HOLY MAN 25 Empress Wu's rule (Chen 2003: 341-352). Fazang seems to have leaked to Zhongzong some damaging privileged information about the Zhang brothers, who, according to the two Tang dynastic histories, were then intensively plotting with their group in order to pre-empt any possible offensive on the part of their rivals after the death of Empress Wu, whose health was then rapidly worsening 41 Fazang's information was deemed crucial in helping him and his supporters to suppress the Zhang broth- ers. His access to secrets about the Zhang brothers was probably made possible by his special status as a court priest at that time. We know from Ch'oe Ch'iwon's ~ 3 & m (857-9Q4t) report that Fazang was then a chief directorof the relic veneration in the court, especially the enshrinement ceremony in the Luminous Hall complex. A 708 inscription confirms Fazang's role as the superintendent of the Famensi relic while it was stored in the imperial palace (Wu and Han 1998: 70; Barrett 2001: 16). We can imagine that after he brought the relic to Luoyang on 9 Febru- ary 705, he must have stayed close to Empress Wu (and therefore close to her favorites, the two Zhang brothers) in the course of orchestrating this important ceremony. This provided him some opportunities to keep abreast of what the two Zhangs and their clique were then planning. He thus cunningly turned his close relationship with his patroness into a valuable political asset that he used to ingratiate himself with Zhong- zong, who was then waiting beside his mother's sickbed for the chance to rule again. This reveals Fazang as a politically sophisticated and shrewd monk, who was ready to abandon his most important secular supporter when he sensed that the political situation had started to spin out of her control, making his continued association with her increasingly to his own disadvantage (or as he might have thought of it, to the disadvan- tage of his religion). Fazang thus ended up being a "betrayer," rather than a supporter and sympathizer, of Empress Wu. This switch of loyalty also partly explains the glory and success that he continued to enjoy under the reigns of the three successors of Empress Wu, Zhongzong, Ruizong and Xuanzong (r. 712-756), an issue we are going to discuss in the next section. 41 Jiu Tang shu 6.132; 7.135; Xin Tang shu 4.103, 102.4015. 26 JINHUACHEN 1.3) Fazang under the Reigns oiZhongzong and Ruizong (705-712) Several months after his re.-enthronement on 24 February 705, Zhong- zong ordered Fazang to be rewarded for his role in the'court coup remov- ing the two Zhang brothers. Fazang was awarded a fifth-rank title, which he resolutely declined. Since the govemment insisted in rewarding Fazang, he proposed a compromise that this award be transferred to his younger brother, Kang Baozang .1l. (?-706 t ), who was then serving as a Gen- tleman for Court Discussion (chaoyilang and the Vice Director (jujian in the Tongwan City42. The government approved the proposal and in the following year Zhongzong issued an order to the effect that Kang Fabao be appointed as Mobile Corps Commander (youji jiangjun hfim'.!l[) and the Left Commandant of the Courageous Garri- son (zuo guoyiffu] duowei [belonging to] the Awesome Guard (Weiwei based in the Commandery (fu Iff) of Longping il:3JZ 43 The emperor further specified that in order for Baozang to take care of his mother at home, he should not be given any actual responsi- bilities 44 This must have been the same occasion recorded in other sources, in which Fazang, along with other eight monks, were awarded a fifth-rank 42 Tongwan probably referred to the city of Tongwan, the capital of Helian .Bobo (a.k.a. Helian Qugai r. 407-425), who ordered it to be built in 413 and had it completed five years later. The city was named in this way allegedly because Helian wanted it to embody his ambition of "unifying [the land] under heavens and looking down on the ten thousand states like a sovereign" (Tongyi tianxia, junlin wanbang See lin shu 130.3205, Zizhi tongjian 116.3658. 43 Hucker 1985: 565: "2 prefIXed left and right, included among the sixteen Guards wei) at the dynastic capital, generally responsible for defense of the eastern sec- tor 6f'the capital city; created in 622 to replace the Left and Right Encampment Guards (t'un-wei) inherited with the Sui dynasty's Twelve Guards (Shih-erh wei) organization; in 684 renamed Guards of the Leopard Strategy (pao-t'ao wei); in 705 briefly named Awe- some Guards; from late 705 to 711 again called Encampment Guards; from 711 once agin called Awesome Guards." Thus, although Ch'oe dates this edict to Shenlong 2 (706), the appearance of the title Weiwei WGl$J therein reveals that it had actually been drafted by late 705 - when the title was still in use, although it was probably announced in early 706 - so shortly after the official reversion of the title back to Dunwei (Tun-wei) Jt!l$J (Encamp- ment Guards) that there was no time to make the necessary correction in the edict to reflect this change. 44 Popjang chOn, T 50: 283b18-cl. Although according to Ch'oe, Fazang received a third-rank title at the time, I have argued elsewhere (Chen in preparation: Chapter 1) that the title was actually fifth-ranked. FAZANG THE HOLY MAN 27 title, although some of these sources tell us that he and his colleagues were rewarded for their merits in reconstructing a major monastery dedicated to the posthumous benefits of Empress Wu Shengshansi The high degree of esteem that the emperor held for Fazang also clearly shown by four verses that he dedicated to Fazang's portrait. They are still preserved in the Popjang chon, another Korean source and the Quan Tang wen as well 46 : j;5] With the luminous causes planted from the past [lives], _>J<:iEJ; [He] has single-mindedly searched for the right and true. 'lii;Il!lfij1fiJ} Although the [Buddha's] traces turned into obscurity in the "park of amra," his body appeared in the Realm of Lotus. Expounding the teaching of the Sakya, saving and delivering people stuck in the swamp of illusion. Always pouring out the rain of oneness, 'tJ"I*/\. For the constant purification of the "six dusts." When the garden of eloquence opens, " the spring of words gushes out widely. Protect and maintain the dharma in the sprit of enduring humili- ation, diligently cultivating the way of vigor. m4,*x. His lectures caused the gathering of heavenly flowers, 45 See, for example, Da Song sengshi liie, T 54: 3.250b3-11. Cf. Jiu Tang shu 7.141 and Zizhi tongjian 208.6598, which tells us that three more Daoist priests including Shi Chongxuan ..t*tf (?-713) and Ye Jingneng (?-710) were also among those who were rewarded for their merits in building this monastery of exceptional importance for Zhongzong. All these relevant sources and their implications are discussed in Chen in preparation: Chapter l. 46 POpjang chOn, T 50: 284aI8-29; Uichon (1055-1101), Wonjong mullyu, HPC 4: 22.631b-c; QTW 17.21b-22a. Ku Cheng-mei (pinyin: Gu Zhengmei) understands the phrase as "Zhongzong ordered Fazang to draw a portrait of Zangzhen that is, Qiujiuque frff,lti)p (Kujiila Kadphises, 5 BC - 78 AD)," who was the found- ing emperor of the Kushan dynasty, whom some scholars - including Professor Ku - believe to be the prototype for the Buddhist king Asoka. On the basis of this understanding, Ku has read the following verses written by Zhong zong as dedicated to Qiujiuque, rather than to Fazang. See Ku 1996: 175-76. This reading seems questionable given that the character zang l in the phrase obviously refers to Fazang and therefore that zangzhen cannot be understood as a separate term. In other words, I read as xie Zang zhenyi ("to draw [xie the portrait [zhenyi Jtfil of Fazang"), rather thanxie zangzhen yi ("to draw a por- trait of Zangzhen") as is suggested by Ku. Consequently, the four verses should be regarded as dedicated to Fazang, rather than to Qiujiuque. 28 JINHUA CHEN r.&1B'iE.11t An unusual sign emerged in response to [the sentence of] earth- quake 47
Exerting this dharma-power, he got the evil camps removed. The ten contemplations are raised, to accord with the "Four Dhyanas." Universally cutting off the afflictions, ridding himself of the secular ties from afar. With the source of mind mirrored and penetrated, the dharma-mirror brilliantly suspended . The boat of wisdom steered perfectly, the lamp of compassion to be transmitted forever. ;g f!!'i I1t His names echoing in the imperial palace, J.t.iiLtttJiJt\ his reputation circulating among the monastic world. The guiding principle for the Brahmanic Congregation (i.e. sarp.- gha), the standard and example for Buddhist followers. [9 ':t In protecting those born in four ways48, 'l!!' he never feels fatigue. Spreading the beautiful [name] in the three thousand worlds, ilJ5'fE'f1! transmitting the fragrant [reputation] to the ten billions of gene- rations. According to Ch'oe Ch'iwon, these verses were written in the winter of the first year of the Shenlong reign-era (30 January 705-18 January 706). However, it seems more likely that Zhongzong wrote them some time later. In my article on the palace chapels under the Tang dynasty, I have col- lectyd some materials on this important Buddhist institution within the Tarig imperial palace in Chang'an 49 Some time between 7 December 706 and 23 March 709, Zhongzong summoned to the Linguang chapel twenty 47 Chengguan, Da Fangguangfo huayanjing suishu yanyi chao, T 36: 3.17a21-23: Jil!ii1'1iWo 'ilti"::iJ)iJo M1!lJW!i!l. This suggests that Chengguan had access to Zhongzong's verses dedicated to Fazang. 48 Four fonns of birth (sisheng 11Y:i:): taisheng Bl:i: (jarayu-ja) birth from the womb (humans, animals); luansheng (alJrja-ja) birth from the egg (birds), shisheng ;!:i: (sarrzsveda-ja) birth from moisture (insects), and huasheng 1-t:i: (upapiidu-ja) birth by trans- fonnation (dwellers in the heavens and hells). 49 Chen Jinhua 2004: 124-128. FAZANG THE HOLY MAN 29 or so eminent Buddhist monks from all over the country. Seven of these palace chaplains are still identifiable. They are (1) Hongjing (var. Hengjing ,t1iij1;, 643-712), (2) Xuanzang (d. after 709) (not to be confused with the homonymous great Buddhist translator and pilgrim), (3) Daojun (?-709 t ), (4) Daoan i!!J$ (654-717), (5) Wengang (636-727), (6) Sengqie f'!!l'11Jn (Sarp.gha?, 628-710), and (7) Siheng .11'H1ii (653-726)50. These monks were requested to perform Buddhist rituals for the welfare of the state, while ten of them served on the ten-member com- mittee known as shidade +::kAt (Ten Buddhist monks of "Great Virtue"), which was in charge of national monastic affairs. While some of these monks left the palace chapel shortly after 23 March 709, when a parting banquet was held for their behalf (during this banquet Zhongzong wrote verses for the departing monks and his verses were responded to by the academicians who participated in the banquet), other monks remained there. One year later, in Jinglong 4 (4 February-4 July 710), Zhongzong invited Bodhiruci (a.k.a. Dharmaruci, 572?-727) and his colleagues for a vegetarian banquet at the Linguang Palace, where the emperor watched the monks discussing Buddhist teachings. He then ordered the painter Zhang Shun (otherwise unknown) to draw on the wall of the palace the portraits of all the bhadanta-translators and the academicians who participated in the translation. On these portraits, Zhongzong himself wrote eulogies in verse 5l . From the above discussion, we get the impression that during the Shen- long and Jinglong eras, Zhongzong invited some Buddhist monks to his palace chapel Linguang[siJ for at least two banquets, during both of which he penned laudatory verses for these monks. It seems quite likely that the verses that Zhongzong wrote for Fazang might have been related to one (or several) of these similar occasions. In other words, we have rea- son to believe that Fazang might have been among the twenty or so monks 50 Song gaoseng zhuan, T50: 5.732b20-27, 24.863c19-20, 8.758a5ff, 14.793b14, 14.792a22-23, 18.822a19-23; for Siheng, see "Da Tang gu dade Siheng liishi muzhiwen," in Zhou 1992: 1321-22. 51 Fozu tongji, T 49: 38.372c21ff. Zhipan dates this event to Shenlong 4, which was apparently an error for Jinglong 4 (4 February-4 July 71 0) given that the Shenlong reign- era only lasted from 30 January 705 (Shenlong 1.1.1 [renwu]) to 4 October 707 (Shenlong 3.9.4 [yihai]). 30 JINHUACHEN who were invited to reside at the Linguang palace and that like Siheng, who was his acquaintance if not friend 52 , Fazang might have been a member of the shidade committee considering his eminence at the time. Fazang's crucial role in Ii series of events that centered on the contin- uous veneration of the Famensi relic, to which Empress Wu turned in the last phase of her life, also reveals Zhongzong's extraordinary trust of and reliance on him. In the spring of708, Zhongzong entrusted him with the task of escorting the relic, which was brought to the imperial palace at the end of 704 at Empress Wu's request, back to its home temple (see [ID.3]). Fazang's reputation as a great Buddhist expounder and translator, and especially his important role in the 705 court coup were certainly chief factors contributing to the preeminent position that he had managed to achieve (or maintain) in this period. However, evidence shows that, not unlike his relationship with Empress Wu and his status under her regency and rule, Fazang's continuing success as a Buddhist leader also depended to a large extent on the service that he rendered to the Tang rulers through his mastery of some esoteric (or even shamanic) skills, which made him a top candidate whenever the capital area was threatened by some natu- ral calamities like drought. As we have an opportunity to talk in detail about the stories and legends on this type of supernatural ability attribu- ted to Fazang, suffice it here to a brief mention of these feats recorded in the sources. In the mid-summer (i.e. the fifth month) of Jinglong 2 (24 May-22 June 708), Fazang successfully performed a rain-praying ritual at Jianfu si which was the monastery that Zhongzong dedicated to the welfare of his father Gaozong. The next year, when the drought recurred, Fazang rose to alleviate the ravages of the drought as he did before and was once again praised by Zhongzong. Ch'oe Ch'iwon continues by saying that from then on, Zhongzong and Ruizhong relied on Fazang as their bodhisattva-preceptor. This might refer to the possibility that some. time during the Shenlong or Jinglong era Fazang was invited to the Linguang Palace Chapel, as was suggested above. S2 Siheng's relationship with Fazang is discussed in Chen forthcoming: Chapter 3. FAZANG THE HOLY MAN 31 In the winter of Jingyun 2 (24 January-22 April 711), one year before his own death, Fazang performed an esoteric ritual at a temple on Mount Zhongnan and aliegedly brought down some snows, thus significantly alleviating the drought that was threatening the capital area. Fazang was highly praised by Ruizong because of this. The high esteem that Ruizong maintained towards Fazang can be seen by the fact that on Fazang's sixty-ninth birthday (4 December 712 - Xian- tian 1.11.2 [dingmao D, which turned out to be his last as he died a mere twelve days later, Ruizong, who had by then abdicated in favor of his son Xuanzong but who still maintained a part of supreme power in the capacity of Taishanghuang :*-.t (Emperor Emeritus), sent him some gifts (a set of monastic robes and some noodles of longevity [changming suobing along with a congratulatory letter quite respectfully addressed 53 Ruizong's letter amply expresses his respect for and fond- ness of Fazang. Far more than a perfunctionary greeting from a secular monarch toward a prestigious religious leader, the letter conveyed a taste of the very genuine and personal sense of friendship that was usually only cherished between two close friends 54 Ch'oe Ch'iwon continues by telling us that in order to show his appreciation of Fazang's unflagging effort to serve the Tang royal family and his constant respect for Fazang as a teacher, Ruizong presented him two thousand bolts of silk to cover the expenses caused by the religious rituals that Fazang was to carry out for people's benefits. Most notably, according to D6chil, it is by following Fazang's advice that Ruziong decided to relinquish the throne to Xuanzong 55 Unfortu- nately, D6chil did not tell us the source for this claim, which, if true, would testify Fazang's crucial role in the power-transition at the highest level in 712 that ushered in one of the most prosperous eras in imperial China 56
The amiable personal relationship between Fazang and Ruizong is also reflected in the good terms that he maintained with a couople of family 53 Popjang chon, T 50: 284c2-7. 54 Popjang chon, T 50: 284c2-7. 55 "Shinkan Genju hiden shOgo," T 50: 288c1: 'i'tl\:*fI\\z.i!Jl;lJtE.o 56 It is interesting to note that Fazang died on 16 December 712 (Xiantian 1.11.14), only four months after Ruizong officially handed over supreme power to Xuanzong on 8 August 712 (Yanhe 1.8.3 Uiazi]). 32 ]JNHUACHEN members of the emperor, including one of daughters and one of his sons-in-law who married another of his daughters. It is at the request of Zheng Wanjun (7-734t), who married Ruizong's fourth daughter Li Hua * (style-name Huawan (687-734)57, that Fazangwrote a commentary on the Heart Satra in Chang'an 2 (February 2, 702 - Jan- uary 21, 703) at the Qingchansi, while he engaged in preparing some Buddhist translations. To this commentary, Zhang Yue (667-730), a prestigious statesman and author, wrote a preface, "Bore xinjing zanxu" (A Preface to the Comments on the Bore xinjing)'58. Fazang also befriended another daughter of Ruizong, Princess Jinxian (689-732), who, along with her blood sister Yuzhen.:EJ.: (6927- 7627), was famous for her devotion to Daoism. Her friendship with Fazang was made likely not only because of the monk's good relation- ship with both her father Ruizong and her brother-in-law Zheng Wanjun, but also by the fact that her Daoist teacher Shi Chongxuan (7-713) was obviously a friend of Fazang 59 Shi Chongxuan's friendship with Fazang can be deduced from their shared efforts in building the impor- tant monastery Shengshansi, as was noted in the preceding section (I.3). It is quite unusual that four Daoist priests should have become involved in such a project. I speculate that their function might have mainly con- sisted in raising funds, not unlike the role Shi Chongxuan played in the course of constructing the two convents for Jinxian and her sister. No matter what Shi Chongxuan's real role was in the Shengshansi proj- ect, his friendship with Fazang seems of little doubt. As I have suggested elsewhere, Princess Jinxian was probably such a close friend of Fazang that she, though already an ordained Daoist priest at the time, was will- ingto honor Fazang's fond memory ofYunjusi by requesting in 730 (two years before her death and eighteen years after Fazang's) her brother- emperor to send to the temple a copy of the Kaiyuan canon, which must 57 For Zhang Wanjun's marriage with Li Hua, see Xin Tang shu 83.3656. 58 This preface is now preserved in QTW 225. lObI la, and attached to the Taish6 edi- tion of the Bore boluomiduo xinjing lueshu (T 33: 555a24-b9). 59 For Shi Chongxuan's status as a teacher of Jinxian and her sister, see Chaoye qian- zai 5.114. Jinxian and her sister's ordination ceremony was superintended by Shi Chongxuan. This important ceremony is the subject of Charles D. Benn's excellent monograph (Benn: 1991). Shi Chongxuan was believed to have raised a huge amount of money for building two Daoist convents for her two royal disciples. See Xin Tang shu 83.3656-3657. FAZANG THE HOLY MAN 33 have constituted a precious gift that the marginal local temple would have been very hard to secure but for the forceful intervention from a figure with Jinxian's infiuences 60
Fazang died on 16 December 712 (Xiantian 1.11.14) at the Great Jianfusi. Five days later, Ruizong issued an edict to praise his outstanding performance as a Buddhist leader and his valuable service to the state as we1l 61 According to Ch'oe Ch'iwon, it was the Tang government policy that on the death of an official, no matter whether military or civil, the government would make a donation in proportion to his rank - from a donation worth two hundred duan ftffij62 and two hundred shuo mi (i.e. shi ;:P-) of millet for a first-rank office, down to only ten duan of silk for a ninth-ranked office. Ch'oe Ch'iwon observes that the value of the dona- tion the government made on Fazang's death revealed the extent of the respect that the imperial house held for him. The government also offered to pay the labor needed to build Fazang's tomb. The additional donations made by princes dukes and commoners were innumerable. His funeral was conducted with the ceremony reserved for a third-rank official 63
ll) The Magician as a Warrior?: Fazang and the Suppression of the Khitan Rebellion (696-697) We have already highlighted above several essential elements that contributed to Fazang's success as a court priest: his accomplishment as a Buddhist philosopher, his political skills, his reputation as a miracle worker, and - rather unusually for a Buddhist priest - his battle skills in a series of campaigns that the Great Zhou army launched against the Khitan rebels. This last feat was made particularly noteworthy by the fact that it was allegedly achieved by virtue of his prowess with black magic. Due to its significance for revealing a hidden aspect of his intellectual life, Fazang's role in the suppression of the Khitan rebellion warrants an 60 Chen forthcoming (a). 61 Popjang chOn, T 50: 285b. 62 Duan !;jIij was a unit of measurement for cloth (bu ;(p), while pi Il1: (bolt) a unit for silk (juan #,/l). Under the Tang, four and six zhangs equaled one pi and duan respectively. 63 Popjang chOn, T 50: 285b18-21. 34 JINHUACHEN in-depth investigation. In this part, I will therefore examine this issue from three perspectives. After a survey of how his biography by Ch'oe Ch'iwon (by far the most important biographical source on Fazang) pres- ents this side of Fazang's life, I will contextualize this important aCGount against the larger political, military and religious background - the 696- 697 Khitan rebellion and its suppression described in secular sources on the one hand and on the other, the Avalokitesvara cult developed under the rule of Empress Wu. ILl) Description in Fazang's Biography In the first year of the Shengong reign-era (29 September-19 Decem- ber 697), the tribe known as Khitan (Ch. Qidan ~ f J - ) , then a vassal state based in the northeastern part of the empire, refused to pledge loyalty any longer. Empress Wu dispatched an army to suppress the "rebellious" tribe. At the same time, the empress sought advice from Fazang, con- sulting him on the possibility of employing the assistance of the Buddha to help the imperial army defeat the Khitans. Fazang told the empress, "In order to destroy and subdue the ferocious enemies, please allow me to resort to the 'left-hand (that is, Buddhistically unorthodox) path' (zuo- dao ,ft:)!!)." Imperial permission was swiftly granted. Fazang took a bath and changed his dress before building a bodhimal;uJa (daochang i!!.l1iJ; i.e. "ritual-precinct") of the Eleven-faced Avalokitesvara, in which he placed images of that bodhisattva and started to carry out the observance. The effect of this esoteric procedure was rapid and astonishing.' Within several days, the barbarians saw to their panic that they were faced not only by countless warriors of the Great Zhou army, but also that the troops were backed by a congregation of deities. Some of the enemies saw images of Avalokitesvara floating in the sky and then slowly descending to the bat- tlefield. In addition, flocks of goats and packs of dogs started to harass the Khitan soldiers. Within a month, Empress Wu received the news of victory. In her great joy, she rewarded the monk's merits with a nicely- worded decree, which says, Outside the city of Kuai, the warriors heard the sound of heavenly drums; within the district of Uangxiang, the enemy crowd saw images of Avaloki- tesvara. Pure wine spread its sweetness in the battalions, while the chariots FAZANG THE HOLY MAN 35 of the Transcendent led the flags in front of the army. This [victory] was accomplished-by the divine army sweeping away [the enemy], and that must have been aided by the [Buddha's] compassionate power!
Mo Ch'oe Ch'iwon plainly states that Fazang perfonned these rituals one month before the victory over the Khitans was declared, which happened on July 27, 697 according to the secular sources 65 This implies that Fazang was invited to resolve the military conflict in June 697. Contrast to the clear way Ch'oe Ch'iwon provides a timeframe for this event, his locating of these rituals is problematic and requires further clarification. The two locations in which the miraculous effects of Fazang's rituals were allegedly carried out, Kuaicheng and Liangxiang, were in present- day Baoji JUi in Shaanxi and Fangshan mill in Beijing respectively. Given that the uprising Khitan army had never been able to reach its spearhead to the Kuaicheng area bur rather that it had throughout engaged in close combat with the Great Zhou army in some areas of Hebei Cir- cuit including Tanzhou 1113+1, Pingzhou f-1+1, Dingzhou 51+1, Yizhou Zhaozhou Ml.HI, and particularly Youzhou which had decisive importance for the defense system of the Sui and Tang empires 66 , I suspect that in the current edition of the Popjang chon the character ji {ij, which indicated a place - in present-day Daxing Beijing - very close to Liangxiang, was miswritten as kuai ,iliitl due to their similar- ity in fonn. I am therefore inclined to believe that Ch'oe Chiwon believed that the miraculous effect of Fazang's rituals took place in two battle- fields close to each other, both falling in present-day Beijing. Further, it is important to note that Liangxiang happened to be in the proximity of Fangshan, where is located the Yunjusi, the monastery which has over the past several decades earned a world-wise reputation for the immense repository of Buddhist scriptures carved on the stone slabs (the so-called "Fangshan shijing" m that it has enshrined. It is 64 This episode is recorded in the P6pjang chOn, T 50: 283cl6-25. The passage quoted here is located at 283c22-25. 65 Li 2003: 100-10 1. 66 See below for a survey of the military conflicts between the Khitan and Zhou armies in this one-year period. 36 JlNHUACHEN possible that Fazang might have carried out the ritual at the Yunjusi or at a neighboring location. The secular sources make no mention whatsoever of Fazang's role in this year-long military endeavor. Here we must note that a fust Gousin of Empress Wu, Wu Youyi, who played a significant role in suppressing the Khitan, was a friend of Fazang, who had just (a mere one year before) helped the prince to end a drought afflicting the area under his jurisdic- tion, by praying for rain (see [III.2]). This relationship suggests that Fazang's role in the suppression of the Khitan army was not rinlikely. However, it is Empress Wu's edict quoted above and a poem that Zhong- zong wrote for Fazang, which confirms and commends Fazang's role in "destroying these devils' camps" (dan zi mozhen ~ ~ f l ~ ) (very likely :referring to the Khitan rebels)67 that force us to consider this role of Fazang more seriously. It seems undeniable that Fazang did contribute to the overcoming of this severe socio-political crisis, or at least was perceived to have done so. The lack of historical evidence has left us no alternative but to specu- late that Fazang or some of his followers might have performed some forms of black magic (the so-called "Left Path" he was reported to have recommended to Empress Wu) on the battlefield, bringing up the illu- sion of some images of Avalokitesvara floating in the sky, which scared away some Khitan soldiers 68 . Although the effect of this feat might not have been as decisive and far-reaching as it was depicted in the Buddhist sources, Fazang's intervention in this crisis and Empress Wu's appreci- ation of it seem beyond doubt. It is not hard to imagine that both Fazang (and his group) and the empress were more than happy to play up the effett of this feat, although they may have done so with different purposes in mind: for Fazang and his group, they must have interpreted this episode as a telling demonstration of the divine power of both the Bodhisattva and 67 POpjang chOn, T 50: 284a23-24; QTW 17.22a2. 68 Eugene Wang (2005: 259) suggests that in helping the Zhou army battle the Khitan rebels, Fazang brought up sO,me frightening reflections with a device composed of eleven faces of mirror. Although this interpretation is not supported by Ch'oe Ch'iwon's biography, in which shiyimian guanyin -t-OOIl.{f just means Eleven-faced Avalokitesvara, Wang does raise a possible stratagem that Fazang might have employed to defeat the Khitan aimy, especially this seems to have been related to his skill in magic. FAZANG THE HOLY MAN 37 Fazang, while Empress Wu and her ideologues must have treasured it as a potent sign from the heavens that justified and protected her rule. Ch'oe Ch'iwon here has given the reader the impression that with the help of Fazang Empress Wu and her government smashed the Khitan rebels without the slightest effort. TIris impression is by no means supported by the secular historical sources, which depict the two major campaigns that the Great Zhou launched against the Khitans as two of the bloodiest in the history of the Great Tang and ZhOU 69
ll.2) Historical Background The historical sources date the outbreak of this rebellion to 16 June 696 and identify the two rebel leaders as Li Jinzhong *",$ (?-696), the Commander-in-chief (dudu of Songmo and Sun Wanrong (?-697), the governor of the Guicheng Prefecture (in present- day Hebei) and whose younger sister was married to Li Jinzhong. They also inform us that this rebellion was triggered by the haughty and humi- liating attitude that the Commander-in-chief of Yingzhou it1+1, Zhao Wenhui (?-696), showed to the Khitan chieftains and the cal- lousness that he displayed towards the Khitans during a famine. The angry Khitans killed Zhao Wenhui and occupied Yingzhou. Judging by the fact that thousands of them joined the rebellious army within a mere ten days, the Khitans' animosity towards their Chinese rulers must have run rather deep and wide. Apparently shocked by this largely unexpected rebellion, Empress Wu dispatched an army to suppress it thirteen days after the Khitans rose. Although its strength is not specified, the imperial army must have had an impressive size given that it was under the joint leader- ship of twenty-eight generals, including the prestigious Cao Renshi lf1=SiP (?-696 t ) (General of the Left Soaring Hawk Guard [Yingyang wei Nlm,i;]), Zhang Xuanyu (?-696?) (the Great General of the Right Imperial Insignia Guard [Jinwuwei Li Duozuo *$11= 69 The following account of the Khitan rebellion and the quelling thereof is mainly based on Zizhi (ongjian 205.6505-6523. See also Guisso 1978: 138-143, 1979: 314-316, Li 2003. For a survey of the history of warfare under the Tang and Great Zhou dynasties, see Graff 2002 (esp. pp. 8-11). 38 JINHUACHEN (?-707) (Great General of the Left Awesome Guard [Weiwei ,WI;wr]), Ma Renjie )$f(1=llP (Vice Chamberlain for the National Treasury [Sinong Shao- qing ijJl&9Ilm. Still uncertain about the strength of this army, Empress Wu, on 15 August of the same year, appointed her first cousin. once removed, the Prince of Liang Wu Sansi ftt'=:'Ji!1, (?-707), who was then her Minister of Rites (Chunguan shangshu as the Pacification Corfunander-in-chief (Anwu dashi of the Yuguan Circuit (Dao i!!), with Yao Shu (? -705) as his associate. Li Jinzhong and Sun Wanrong turned out to be two exceptionally shrewd warriors. The historical sources portray the military success they achieved in the early phase of the rebellion in this way: "wherever their spearheads pointed, those places fell into their hands." Their military tal- ents were amply displayed in the first major battle they fought against the imperial army on 29 October 696 at the Valley of Xiashi (probably in present-day Mengjin :;fuW, Henan). With some brilliant tactics they easily defeated the Zhou army, almost entirely wiping them off the sur- face of the earth. They were able to expand their victory by luring the Zhou relief force into an ambush with forged orders, which they coun- terfeited with the seals that they captured from the Zhou army. The extent to which this traumatic defeat was felt in the Zhou court is dramatically shown by the unprecedented offer the empress made in the ninth month to reward any criminals and private slaves willing to serve in the army. For the first time, the prefectures to the east of the Taihang 7.\.iT Ranges (the so-called Shandong LlJ* areas) set up cavalry units (wuqi bingtuan who were expected to fight the horsemen of the Khitans. She appointed another of her nephews, Prince Jian'an Wu Youyi ftti!lt1[ (d. between 705 and 710), the Tongzhou 1'iJ1+1 Gover- nor, as the Grand General of Right Militant and Awesome Guard (Wuwei- wei ftt,Wl;wr) , the Adjunct (Xingjun iT!!!) Commander-in-chief of the Qingbian Circuit, obviously in preparation for another major attack on the Khitan. Fortunately for the empress, at this crucial moment the new qaghan of the Northern Turks, Qapaghan (Mochuo offered to help, on the condition that he be accepted as her son and that an imperial marriage be arranged for his daughter, both of which were apparently envisioned out of his ambition for the Chinese throne. Although not at all blind to the FAZANG THE HOLY MAN 39 hidd,en agenda of the Turks, Empress Wu still welcomed this offer and rewarded Mochuo with titles of distinction. The Turkish support was compounded by an unexpected turn of events which was very favorable to Empress Wu: Li Jinzhong died on 22 November 696, of an unspeci- fied cause. Although Sun Wanrong rapidly took over the Khitan leader- ship, Mochuo wasted no time in taking advantage of the chaos inevitably created among the Khitans by this power transition. He raided the Khi- tan base in Songmo, capturing Li Jinzhong and Sun Wanrong's wives and sons. However, it did not take Sun Wanrong long to recover from this setback, rapidly managing as he did to rally the scattered Khitan soldiers. Using two of his valiant subordinates Luowuzheng and He Axiao fiiJJliiJ/J\ as vanguards, he seized Jizhou A7+1 (present-day Jixian Hebei) and massacred the inhabitants of the city, killing several thousand officials and commoners, including the governor Lu Baoji (?-696). He also moved on to attack the whole Yingzhou area, making the Chinese- inhabited areas to the north of the River shiver in anticipation of further military aggression. On 8 April 697, another major battle was fought between the Khitan and Zhou annies, the latter of which, comprising one hundred and seventy thousand troops, was commanded by Wang Xiaojie, the Commander-in- chief of the Qingbian Circuit. History repeated itself: conducted in the Eastern Xiashi Valley, this campaign resulted in the complete annihilation of the 170,000 Chinese soldiers, including even Wang Xiaojie himself, who was driven off an overhanging cliff. On 13 May 697, Empress Wu appointed one of her [ust cousins twice removed Wu Yizong (641-706), who was then the Grand General of the Right Imperial Insignia Guard, as the Adjunct Commander-in-chief of the Shenbing Circuit ordering him and He Jiami fiiJ:lb!l1.', the General of the Right Guard of Leopard Strategy (Baotaowei to prepare for another round of battle with the Khitans. On 2 June 697, Empress Wu appointed Lou Shide (631-700) the Vice Comman- der-in-chief of the Qingbian Circuit, Satuo Zhongyi the Gen- eral of the Right Militant Awesome Guard, as the Commander of the Army of the Front (qianjun iW!I!). They led two hundred thousand sol- diers to attack the Khitans. Obviously, the Empress had staked virtually the whole of her empire on this single strike. Once again, she turned out 40 nNHUACHEN to be extraordinarily fortunate, largely thanks to a tussle betWeen the Turks and Khitans. The decisive victory overW ang Xiaojie in April of 697 turned Sun Wanrong's head. He pondered on one more overwhelming raid on another major Chinese city Youzhou @j:J+1 (close to present-day Beijing). In hope of freeing himself of any possible threat to the rear while dealing with the Chinese, Sun Wamong tried for a provisional alliance with the Turks, intending to turn against them as soon as he got his way in Y Quzhou. The Turks saw through his trickery by chance and turned it against him. They attacked the Khitan base in Liucheng (present-day Chaoyang Liaoning), seizing all the booty that Sun Wanrong had storedthere. When news of this reached the Khitan army, which was then battling the Chinese army, they panicked. One Khitan tribe, the Xi mutinied and this eventually led to the dispersion of the whole army. Sun Wanrong fled, followed only by some remnants of his routed army. He did not run too far before he was beheaded by a servant on 23 June 697. On 27 July 697, Wu Youyi returned in triumph to the capital from Y ouzhou. This marked the successful suppression of the Khitan rebellion, which was not achieved without an enormous loss of life and property on the side of the Great Zhou government. From 16 June 696, when the rebellion broke out, to 23 June 697, when Sun Wanrong died, it took the Chinese army a whole year to suppress the Khitan rebels. In order to celebrate this hard-fought victory, and probably also for the casting of the jiuzhou-ding fL:J+IWII (Tripods of the Nine Prefectures)1o, the empress ordered on 29 September 697 a change of the reign-name from Tiance- wansui to Shengong (The Divine Feat), apparently attributing the overcoming of the Khitans to divine intervention. II.3) Impact It does not seem a mere coincidence that Fazang availed himself of the rituals of A valokitesvara in this endeavor. This bodhisattva was then widely worshipped within China. A Buddhist monk from Uq.q.hyana, 70 Jiu Tang shu 22.867-68; cf. Zizhi tongjian 205.6499, 206.6512. FAZANG THE HOLY MAN 41 Damozhantuo once drew on a fme carpet a portrait of the One- thousand-anned Ayalokitesvara, which he presented to Empress Wu along with the Sanskrit original of Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing (Sutra of Divine dhii- ra7J.ls [spells] [spoken by] the One-thousand-eyed and One thousand- armed Avalokitesvara). Empress Wu ordered her palace maidens to embroider the portrait. She also requested a craftsman to draw portraits of the bodhisattva. The portraits were then distributed throughout the empire in the hope of perpetrating his "numinous shape" (lingzi This episode attests to the exceptional degree of esteem that Empress Wu and her Buddhist supporters rendered to the bodhisattva. Damozhantuo must have been the monk who is elsewhere simply known-as Zhantuo a major translator very active under the reign of Empress WU72. More remarkably, in Changshou 2 (6 December 690-25 November 691), shortly after the empress declared herself as the founding emperor of the Great Zhou dynasty, another Indian monk closely associated with Empress Wu, Huizhi (fl. 676-703), composed in Sanskrit a set of odes in praise of the bodhisattva and then translated it into Chinese. To the end of the translation Huizhi makes it clear that these odes were dedicated to Empress Wu, implying that he regarded her as one of the reincarnations of the bodhisattva 73
However, it should be noted that it is the Eleven-faced Avalokitesvara, rather than the One-thousand-anned A valokitesvara, who was invoked by Fazang in the course of the service he rendered to the Great Zhou government in 696 or 697. Therefore, it must have been an esoteric text other than the Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing 71 Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing, T 20: 83c7 -II. 72 In the capacity of "translator of Sanskrit words" (yiyu Zhantuo was active in the translation bureaus supervised by Divakara (Xu Gujin yijing tuji 368cl4, Kaiyuan Shi- jiao lu 9.564aI8, Song gaoseng zhuan 2.719a27), Devendraprajiia (Xu Gujin yijing tuji 369b14, Katyuan Shijiao lu 9.565b22), and Bodhiruci (}{u Gujin yijing tuji 371bI5, Kaiyuan Shijiao lu 9.570aI8, Zhenyuan xinding shijiao mulul4. 873a9). A Dunhuang manuscript identifies him, as of October 7,693, as a monk of Jifasi lJ!f7i:;'i in Chang'an and a trans- lator of Bodhiruci's Ratnamegha translation office. See S 2278; Forte 1976: 172. 73 This text is now extant as Zan Guanshiyin pusa song (T20: 67a-68a). Forte (1985: 118-122) has convincingly argued that Huizhi was not only its translator, but also its author. 42 JINHUA CHEN that was used as the scriptural support for Fazang's Eleven-'faced Avalo- kitesvara bodhima/:uja. The shiyimian +-00, ekadasamukha in Sanskrit, means" eleven of the utmost," or "eleven heads." The Eleven-faced Avalokitesvara was some- time called Daguang puzhao Guanyin *:Yt-'WJtUll.if (Avalokitesvara with Great Light and Universallllumination). One of the most popular esoteric siitras dedicated to this type of Avalokitesvara is Avalokitdvaraekada- samukha dharaf}l. It appears in four Chinese versions: (1) the Foshuo Shiyimian Guanshiyin shenzhou jing fas- cicle, T no. 1070), translated by Yeshejueduo (Yasogupta?) of the Northern Zhou dynasty74; (2) Shiyimian Guanshiyin shenzhou jing +-ooftt!tiHI\l5'-E#& by Adiquduo (Wujigao skt. Ati- kiita, fl. 650s), which was completed sometime between 16 April 653 and 6 May 654, and was included as a part (fascicle 4) in the Tuoluoni ji jing (3) Shiyimian shenzhou xinjing +- by Xuanzang 1:"* (602-664) on 27 April 656, only two to three years after the appearance of AtikUta's version 76 ; and (4) Shiyimian Guanzizai Pusa xin miyan niansong yigui jing +-ooft (in three fascicles) by Bukong /G.j:: (Amoghavajra, 705-774) (Tno. 1069)77. Although in principle Fazang could have used any of the three former ver- sions, in all likelihood he may have used Xuanzang's given his prestige as a great translator and that his version was made so shortly after Ati- kiita's, a fact which attested to the importance given to it by Xuanzang's patrons, Gaozong and very likely also Empress Wu, who had then suc- cessfully achieved the hard-fought status as Gaozong's empress. Regarding the image of the Eleven-faced Avalokitesvara, the earliest of these Chinese versions gives us the following description. Its height measures one chi R. and three cun --t, with eleven heads. The three front faces are those of Bodhisattvas; the three left faces are angry faces; the three right faces look like those of bodhisattvas, with dog-teeth protrud- ing [from the mouths]; the rear face is one with wild laughter; the face at the top is one of the Buddha. All the faces are looking forward, with 74 Lidai sanbao ji (T 49: lUOOe); Kaiyuan shijiao lu, T 55: 7.545a. 75 T 18: 4.812b-825e; see Kaiyuan shijiao lu, T 55: 8.562e. 76 T no. 1071; Kaiyuan shijiao lu, T 55: 8.556a. 77 Zhenyuan xinding Shijiao mulu, T 55: 15.879b, 20.92ge. FAZANG THE HOLY MAN 43 lights attached to. the rear. Further, all the eleven faces have flo.wer-crests (headdresses?), each co.ntaining an image o.f the Amitabha Buddha. The Eleven-faced Avalo.kitesvara ho.lds a water jar (kur;u!ikii) in his left hand, with a Io.tus flo.wer spro.uting o.ut from the mo.uth [of the jar]. Stretching o.ut his right hand surrounded by jade bracelets, he forms the mUdra o.f fearlessness 78. This siUra promises that a ritual devoted to the Eleven-faced Avaloki- tesvara is able to draw away any enemies pillaging on the bo.rder79. No.t only was he celebrated for his military pro.wess, he was also believed to be effi- cacious in dispelling natural disasters like epidemics, as is sho.wn by a sto.ry recorded in a Chinese collection of Buddhism-related miracles 80 . Although the sutra had already appeared in Chinese translation as early as the Northern Zhou dynasty, it seems that it did not start to. gain wide- spread popularity until the Tang, especially after it was successively trans- lated by both Atikiita and Xuanzang within a two. or three year perio.d. A telling example of its popularity is that in the third month of Longshuo 1 (5 April 661 - 3 May 661), five years after the appearance of Xuanzang's version, a Daoist priest of the Xihua Abbey il!f., Guo Xingzhen (? -663), who then bo.re the official title of Grand Master for Clos- ing Co.urt (chaosan daifu and who was aneo.phyte o.fBuddhism, made two sandalwood (tan ;tI) statues of the Eleven-faced Avalokites- vara in additio.n to five gold o.r copper statues o.f the Buddha 8l . Significantly, Guo Xingzhen was a confidant of Empress Wu. He started to associate with her probably in or shortly after 655, when she became Gaozo.ng's new empress and when she, out of her sense of insecurity over her posi- tion in the court, regularly invited Guo Xingzhen to the inner palace to perform so.me black magic (yasheng aiming at dispelling malicious spirits and inflicting disaster on her enemies. Ho.wever, it turned out that his newly aro.used piety towards the Buddha did not bring him good for- tune. After his black magic was eXPo.sed in 663, which would have destroyed the empress herself but for her shrewdness and reso.luteness, he 78 Foshuo Shiyimian Guanshiyin shenzhoujing, T 20: 150c. See also Yii 2001 (esp. pp.54-56). 79 T 20: 151b25-28. 80 Sanbao ganying yaolUe lu, T 51: 3.852c. 81 Ji gujinfodao lunheng, T 52: 4.395cb-397a. 44 J1NHUACHEN was banished to Aizhou (in present-day Qinghua mit in Guangxi) where he died 82 The unusual closeness of Guo Xingzhen's relationship with Empress Wu means that both his decision to switch his religious faith and his efforts to cast the statue of Eleven-faced Avalokitesvara must have been tacitly approved if not instigated by her. Thus, it seems that Empress Wu might have been exposed to the worship of the Eleven- faced Avalokitesvara as early as the beginning of the 660s, three and half decades before Fazang invoked the power of the bodhisattva to serv- ice. It is also noteworthy that one of her confidants became a devotee of the Eleven-faced Avalokitesvara when his patroness was deliberately working through to the political summit from where she was able to rule as a co-emperor8 3 . On either 24 October 696 or 22 December 696 - almost simultane- ous with Fazang's availing of the dhiirar.zz of the Eleven-faced Aval- okitesvara - a Buddhist thaumaturge Qingxu m (active 696-712), who was to become a friend of Fazang in ten years or so, allegedly succeeded in saving his own hermitage from a fire, which devastated other neigh- boring buildings, on Mount Sanzhong =!\!!, to the north of Lingyansi (probably an error of Lingyansi in Qizhou (Shan- dong), not very far from the battlefield of the Great Zhou and Khitan armies 84 Some time in 702, the same Qingxu resorted to the dhiirar.z;: of the Eleven-faced Avalokitesvara and that (or those) in the Jin'gan bore jing to pray for rain at the request of Fuli, whom we have already identified as a foe of Fazang. It worked 85 However, the same Avalokitesvara dhiirar.zz did not prove efficacious two years later (around 8 May 704), when Qingxu was requested to pacify a malicious spirit hatiIiting a Buddha-hall at Shaolinsi on Mount Song i'i!li LlJ86. 82 See Xin Tang shu 76.3474, Zizhi tongjian 201.6342, for Guo Xingzhen's involve- ment in Empress Wu's court strife. Gaozong's edict, dated 17 January 664, condemning Guo Xingzhen is fully quoted in Fayuan zhulin (T 53: 55.705b5-18), which Daoshi iiilt (5967-683) precedes with a summary (705a27-b5). 83 Sima Guang (Zizhi tongjian 200.6322) remarks that after overcoming this crisis, Empress Wu became the de facto ruler of the empire. See Twitchett and Wechsler 1979: 255. 84 lin' gang bore jing jiyan ji, XZl149: 2.47c6-15; Qingxu-Fazang relationship discus- sed in Cill.2). 85 lin'gang bore jing jiyanji, XZl149: 3.53bI6-cI4. 86 lin'gang bore jing jiyanji, XZll49: 2.48b7-d4. FAZANG THE HOLY MAN 45 At any rate, Fazang's feat seems to have further contributed to the pop- ularity of the Eleyen-faced Avalokitesvara, as is shown by the fact that it was exactly such an image of A valokitesvara, rather than that of the one-thousand-armed and -eyed A valokitesvara, that was materialized in a statue within the Qibaotai -I::;.1i (Tower of Seven Jewels). This tower (actually very likely a pagoda enshrining some relics of the Buddha) was completed around 703 under the supervision of Degan (ca. 640- after 703)87 - another major Buddhist ideologue of Empress Wu - at the Guangzhaisi a monastery in Chang'an of essential impor- tance to Empress Wu's pursuit and wielding of supreme power. The cult of the Eleven-faced Avalokitesvara eventually infiltrated so deeply into society that he became embodied in Sengqie (Satpgha?, 628-710), a Central Asian Buddhist thaumaturge, who arrived in China in the early Longshuo era (661-663) (Yii 2001: 211-222). This embodi- ment, in turn, catalyzed the cult of Sengqie and its integration with the cult of the Eleven-faced Avalokitesvara. After spending some time in Xiliang Prefecture ifflrffii-M', he settled in the Longxingsi of Shan- yang W where he wrought various miracles. Then, he moved to Lin- huai Wo$, where he impressed a local householder so much that he sur- rendered a plot of land for building a temple. From there was unearthed an old epitaph, which revealed that the place was the old site of the Xiangjisi of the Northern Qi dynasty, and an image of a Buddha, who was called "Puzhao wang" 'W]ffiE (The King of the Universal illu- mination). There was a legend that when he was staying at the home of one of his patrons (called Reba .tt), his body suddenly grew so much that it exceeded the whole bed by three chi. Re subsequently turned him- self into the Eleven-faced Avalokitesvara. Some time after being called to Zhongzong's court in Jinglong 2 (January 28, 708-February 14, 709), Sengqie proposed to the emperor that his temple at Sizhou 71!!11+1 be renamed Puzhaowangsi - the temple of the King of Universal illumination. Given that the character zhao ]ffi was then tabooed because of Empress Wu' s personal name Zhao Zhongzong modified the tem- ple's name as Puguangsi The name of puzhao 'W]ffi or Puguang 87 For this monk, see Forte 1976 (esp. pp. 100-108); for Qibaotai's importance under the late years of Empress Wu, see Yen 1986, Chen Jinhua 2002: 92-97. 46 JINHUACHEN tf1t obviously echoes the Dazhao puguang Wang, a name of the Eleven- faced Avalokitesvara. That Sengqie was an avatar of Avalokitesvara was verified by Wanhui ~ j ) g L (632-711), another Buddhist thaumaturge in Zhongzong's favor. When Zhongzong, who was amazed by a series of miracles that arose following Sengqie's death, asked him to reveal the real identity of Sengqie, Wanhui confIrmed this to the emperor (Yii 2001: 213). ill) Fazang the Wonderworker As a politician, Fazang adroitly interacted with his secular patroness and patrons, and with other leaders of political groups at the time, exerting a subtle influence on contemporary court politics that was hard to ignore. As a warrior, Fazang combated the enemies of the Great Zhou empire with a special weapon - black magic. His roles as a skillful politician and an awe-inspiring warrior are the topics which the preceding two parts of this article have addressed. Let us now turn to another of his multiple roles, which was even grander compared with the former two; i.e. that of an intermediary between the heavenly and human realms. According to his followers, he undertook this role not only with his supernatural abilities to conjure up miracles, but also through his passion for some special forms of religious practices, including relic veneration and self-immolation. ill.l) Miracle Stories Related to Fazang's Mastery of the AvatafJlsaka Teachings Centering around the theme of Fazang's extraordinary capacity as an Avatarpsaka preacher, a series of stories and legendswere created and pro- moted both within and without the Chinese A vatarpsaka tradition. These stories and legends can be roughly divided into two categories, one in which the legendary elements are so clear and overwhelming that they can be taken as no more than faithful accounts, or simply legends without historical veracity. The second consists in those which are manufactured in such a way that legendary and semi-legendary elements are mixed with some accounts which mayor may not be verified historically. Compared FAZANG THE HOLY MAN 47 with the first category, the second appears more complicated and deserves more attention. :rn. this section, let us try to study one example of the first and two more belonging to the second. Of the fIrst category, the following legend is quite characteristic and telling. During the Yonglong era (21 September 680-24 January 681), a native of Yongzhou Guo Shenliang $Jl:fljl:;t, who had continued to cultivate pure practices, died suddenly. The deities led him to Heaven to pay homage to Maitreya. A bodhisattva there asked him, "Why didn't you receive and uphold the Avatarrzsaka sutra?" Guo Shenliang replied, "nobody preaches on that sutra." The bodhisattva said, "There is indeed someone who preaches [on the sutra], why do you say that there is not?" Later Guo Shenliang returned to life and recounted in detail this experience to Dhanna Master Baochen (?-688 t ), one of Fazang's mentors, who discussed it with him in detail. The author (editor) of this story then remarks, "Looking closely into this, we fInd that Xianshou's [Fazang's] expositions and turning the dhanna-wheel were such that their powers was known even in the most ethereal [realms]! "88 We cannot exclude the existence of a layman named Guo Shenliang, who was obviously an acquaintance (or even a friend) of Fazang. How- ever, his experiences as a traveler to Heaven, where he is allegedly instructed on the superiority of the Avata1'Jlsaka sutra and the avail- ability of an A vatatp.saka preacher in the area, can only be accepted as a piece of religious narrative concocted and promoted by a believer of the Avata1'Jlsaka sutra - very likely Fazang himself given that the leg- end made its first known appearance in a collection originally compiled by him. Although it is possible that the main body of the story was written by Fazang himself, we can certainly reject the idea that the last couple of sen- tences in praise of the supernatural power of his lectures were by his own hand; they must have been, rather, added by his disciples. A comparison of the two versions of the same story in the Huayan jing zhuanji and Ch'oe Ch'iwon's biography shows that Ch'oe Ch'iwon seems to have slightly recast it to the extent that it further features Fazang's lectures 88 Popjang chOn (T 50: 281cll-16) contains a largely identical version of the same story. 48 JINHUACHEN having attracted attentions from both worldly and celestial beings. If this analysis of the formation and development of the legend can be accepted, then we can see an interesting process through which a legend which originally focused on the superiority of the A vatarp.saka teachings in gen- eral was recast into a new one in which Fazang's brilliance as an Bud- dhist preacher (especially his skill in lecturing on the Avataf!lsaka sidra) became the central theme. As for the second category, we have the two most famous ane!- repre- sentative stories/legends, the Ordination Episode and the "Earthquake Story." Not only do these two stories feature Fazang's exceptional capac- ity as an expounder of the A vataf!lsaka siltra, but they also portray the high esteem that Fazang evinced from Empress Wu by some miracles associ- ated with or directly brought out by his A vatarp.saka lectures. They have been deeply embedded in Buddhist historiography, to the extent that they have been taken for granted and few scholars have ever given a second thought to their historical credibility. However, as was noted above, the Ordination Story does not have any historical support and cannot be taken as more than a legend. The earthquake episode proves more complicated. Given that this record directly quotes from the reply from Empress Wu and that it was found in a text compiled shortly after the death of Fazang, a time so close to Empress Wu's reign that it would be virtually impossible for anyone to fabricate such an edict in the name of Empress Wu, I believe that it should have some historical basis, although the event might not have happened exactly the way as is described here. The following scenario appears close to the truth. In the course of lecturing on the new A vatarp.saka translation, probably on 7 January 700, a small-scale earthquake broke out in the region close to the Foshoujisi, not necessarily at the moment when Fazang lectured on the sentence regarding the quake in the A vatarp.saka-sea. Very likely, the Foshoujisi monks correlated the earthquake with the sentence in the siitra in an attempt to recast it as a propitious portent related to the sidra. Given that an earthquake was generally understood as a punitive omen from the heavens, this reaction of the Foshoujisi monks can also be read as a deliberate act of turning a sign, which would be taken as unfavorable in traditional Chinese thought, into a favorable one that accorded with Bud- dhistideology (Chen 2003: 329-336). FAZANG THE HOLY MAN 49 JII.2) Fazang's Supernatural Ability to Bring down Snow and Rain Fazang had begun to enjoy a high reputation as an efficacious invoker of rain long before Zhongzong began to rule again in 705. During Empress Wu's regency and reign, some local officials around the Chang'an area, who suffered from ravages of a drought, had already repeatedly emolled this kind of supernatural power that Fazang allegedly possessed. As early as Chuigong 3 (19 January 687-6 February 688), when Empress Wu did not formally rule in the right of an emperor but as the regent of her emperor-son Ruizong, a serious drought struck the capital area. Empress Wu ordered Fazang to construct a platform at Ximing si to pray for rain. The Magistrate of the Chang'an District Zhang Luke ~ ~ ~ (?-687t), an uncle of Zhang Yizhi and Zhang Changzong (Fujiyoshi 1997: 320), acted as the "host of the prayers" (qingzhu @). After strictly observing both fast and precepts for less than seven nights, the rain started to pelt down. During the Tiancewansui reign-era (22 October 695-20 January 696), while the Senior Subaltern (zhangli f t ~ ) ofYongzhou ~ 1 + 1 , Prince of Jian' an 9t1< (i.e. Wu Y ouyi, a first cousin once removed of Empress Wu who, as noted above, played an important role in the suppression of the Khitan rebellion)89, performed his duties in Yongzhou, a drought attacked the area. Like Zhang Luke, Wu Youyi turned to Fazang for help. It was reported that the rain poured down while Fazang prayed, as swiftly as echoes responded to a sound. Now, let us see how Fazang was sought out by Zhongzong and Ruizong for his expertise in invoking rain during the seasons of drought. In the mid-summer (i.e. the fifth month) of Jinglong 2 (24 May-22 June 708), a drought started to threaten the capital area once again. The emperor ordered Fazang to gather one hundred dharma-masters at Jianfu si to pray for rain with proper religious rituals and procedures 9o . Approaching the dawn of the seventh day, a heavy downpour fell from the sky. It lasted 89 Wu Youyi became a prince on 20 October 690 (Jiu Tang shu 183.4729, Zizhi tongjian 204.6467-68), a mere four days after Empress Wu proclaimed the foundation of her own dynasty. 90 At least two records are left of Zhongzong's Jianfusi visits, once on 28 May 707 (Shenlong 3.4.23 [gengyin]), and the other 3 May 709 (Jiu Tang shu 7.144,147); discussed in Sun 2003: 135-137. 50 JINHUACHEN for ten nights, until everyone was satisfied with the rainfall. Zhongzong made manifest his satisfaction and excitement over the performance of Fazang and his colleagues in his reply to the memorial submitted to report the result of this rain-praying ritual 91 . The next year, when the drought recurred, Fazang came to people's rescue again. Zhongzong issued another edict to extol his merits92. Ch'oe Ch'iwon continues by saying that from then on, Zhongzong and Ruizhong relied on Fazang as their bodhisattva- preceptor. This might refer to the possibility that some time during the Shenlong or Jinglong era Fazang was invited to the Linguang Palace Chapel, as was suggested at the beginning of (I.3). In the spring of Jingyun 2 (24 January-22 April 711), it did not rain enough, causing a shortage of water. To make things worse, it did not snow in the winter. The Chang'an area was on the verge of another severe drought. Ruizong summoned Fazang to the inner palace, eagerly seeking from him the method to counter the damage to crops threatened by the imminent drought. Fazang recommended to the emperor an esoteric Buddhist scrip- ture called Suiqiu zede Da zizai tuoluoni 1EWt:*IfB. He also proposed that a platform be set up so that Buddhist priests, with peace and purity in their minds, could copy and recite the dhiiralJ-1 in the sidra before throwing the dhiiralJ-z-scripts into a dragon-pond. He anticipated that this would cause some snow to fall. Ruizong was convinced and ordered that the proposed procedures be carried out under Fazang's guidance beside the dragon-pool at or beside the Wuzhensi in Lantian ii: EEl valley on Mount Zhongnan, where Fazang had started his search for Avatrup.saka teachings and also some Daoist practices in his youth. The Suiqiu zede Dazizai tuoluoni [jingJ was probably the same text that has e descended to us by the title "Foshuo suiqiu jide Da zizai tuoluoni shenzhou jing" 1EWt:*IfB1$ (The Satra preached by the Buddha on the DhiiralJ-f-riddhimantra of Great Self-existence to be obtained as one wishes) (in one fascicle) (T no. 1154) translated by Baosiwei (Manicintana?, ?_721)93 in 693. This text contains an extensive dhiiralJ-f. The whole text is partly identical with the Pubian 91 Popjang chOn, T 50: 284b3-5. 92 Popjang chon, T 50: 284b5-7. 93 For this Kashmiri monk, see Forte 1984. FAZANG THE HOLY MAc"l" 51 guangming [yanmangJ qingjing chisheng ruyi baoyin xin wunengsheng da mingwang da suiqiu tuoluoni jing 1f:@Jft Ij)j En (in two fascicles) (T no. 1153), trans- lated by Amoghavajra (Bukong::f:5:: [705-774]), although the latter rep- resents a more developed version. Fazang's choice of the pool at or beside the Wuzhensi to perform this ritual for snow should not be easily passed over as a coincidence. Since the Sui dynasty (581-617) the temple had attracted a number of eminent monks, including (1) Jingye (564-616), the founder of the monastery, who was a joint disciple of two Sui Buddhist leaders Jingying Huiyuan (523-592) and Tanqian (542-607) (Chen 2002a: 41 [no 85]); (2) Huichao VJm (546-622), a major disciple of the Tiantai patriarch Huisi V,I[!!, (515-568) (Chen 2002a: 200-201); (3) Facheng (563- 640), who was an admirer (or even a disciple) of Huichao and who contributed immensely to the renovation and expansion of the temple 94 ; (4) Huiyuan VJ! (597-647), who, as perforce the most important disci- ple of the Sanlun master Jizang (549-623), spent his last decade or so at the Wuzhensi 95 ; (5) Baogong (542-621) and (6) Huiyin VI!! (539-627) (Chen 2002a: 41 (n. 85), 170 [no 56]); and last but definitely not the least, (7) the Pure-land master Shandao (613-683), who achieved his sobriquet "Great Master Zhongnan" allegedly thanks to his lengthy stay at the Wuzhensi 96
Furthermore, Fazang himself had developed a close tie with this tem- ple starting from an early phase of his career. Although we are not clear as to exactly when he started to be affiliated with the Wuzhensi, this must have happened no later than Yifeng 2 (8 February 677-27 January 678), assisting as he did on 29 August 677 (Yifeng 2.7.26) a Pure-land aspirant called Xuanji (a.k.a. Jingwu (640-706) andten more monks to erect at the monastery a pagoda celebrating the various mira- cles that emerged in the process of copying the Diamond Sutra 97 Some evidence even suggests that he had been a leader of the monastery by 94 See Facheng's Xu gaoseng zhuan biography at T 50: 28.688c-689b. 95 See Xu gaoseng zhuan, T 50: 11.514c13-17, 515a5-8; Hongzan Fahua zhuan, T 51: 3.19b-c, 17c21. 96 Shinshil ojo den chitkan itzubun, Zokujodo-shit zensho 16: 92a17-b3. 97 See HongzanJahua zhuan, T 51: 1O.47b7-13. 54 JINHUACHEN cases. In contrast to Daoism, in which dragon, as noted above, was explic- itly employed as a messenger, Fazang and his colleagues seem to have contented themselves by implicitly calling a dragon into service. Actually, I am willing to believe that Fazang's proposal of throwing the Esoteric scriptural scripts into the "dragon pool" at the Wuzhensi was not merely based on the usual association between dragon and water (and by exten- sion, rain or snow), it might have also been - although apparently not exclusively - inspired by the crucial role that the legendary s:reature played in the Daoist practice of toujian. Thus, the snow-prayer ritual that Fazang performed at the Wuzhensi in 711 must be taken as a very significant example of his interest in some Daoist practices and his capacity to perform them. Fazang's interest in Daoism probably derived from his long seclusion at Mount Zhongnan in his youth. His friend Yan Chaoyin, who wrote the funeral epitaph for him, characterizes Fazang's experiences at Mount Zhongnan by a general expression, ya yi chongxuan ("often investigating into the dou- ble mysteries"), which might at least partly refer to some general Daoist theories, if not specifically the Daoist trend known as chongxuan l04 This assumption is corroborated by Ch'oe Ch'iwon, who unambiguously tells us that the year following his burning off a finger in front of the Famensi pagoda when he was only sixteen sui (i.e. the year 658), he "entered the mountain (i.e. Mount Zhongnan) to learn the Way (xuedao an expression which in Classical Chinese usually indicated one's effort to pur- sue Daoist ideas and practices. On another occasion, Ch'oe Ch'iwon also notes that during his seclusion at Mount Zhongnan in search of the dharma, Fazang ate "numinous fungi" (zhu JIt) for several years!05. This suggests that Fazang practiced both Buddhism and Daoism on the moun- tain. Thus, as is implicitly insinuated by Yan Chaoyin and explicitly indi- cated by Ch'oe Ch'iwon, who are respectively the earliest and the best biographers of Fazang, when the young Fazang climbed Mount Zhongnan in 659, he was primarily (if not exclusively) in search of arts of longevity and immortality, rather than the Buddhist wisdom of how to achieve enlight- enment and nirvar;a - this despite his previous startling self-immolation 104 On this significant trend in Tang thought, see, most recently, Sharf 2001: 52-7l. 105 Popjang chOn, T 50: 281a29-bl. FAZANG TIIE HOLY MAN 55 act at the Farnensi, which unmistakably conveyed his devotion to Bud- It seems after entering Mount Zhongnan, Fazang continued to learn and practice Buddhism along with Daoism. It nQt surprise us that a religious environment like Mount Zhongnan, where Buddhism and Daoism reached an exceptionally intense degree of convergence and interaction, allowed and encouraged Fazang to maintain and develop - simultaneously (if not even-handedly) - his enthusiasm and edge in the two religions. The mountain was at the time frequented by a number of world-renouncers who were both A experts and Daoist adepts, some of them also self-immolators 106 - for whom Fazang must have felt a great deal of sympathy given his own experiences in this regard. After this excursion on Fazang's association with the Wuzhensi and his previous interests as a Daoist adept, let us now return to the result of his 711 snow-prayer rituals. As reported in his biography, the ritual was quite successfuL Before ten days passed, it started to snow heavily. Fazang or the monks at the Wuzhensi sent a memorial to the throne, to which the emperor responded with high appreciation, urging Fazang and his col- leagues to remain on the mountain to continue their efforts for more snowfall 107 After it snowed six times and in all four directions, a decree was issued again, to inquire after Fazang's health. Ruizong attributed all this plentiful snowfall to the compassion of the Tathagatha and Fazang's sincere prayers as well 108
ill.3) Other Miracle Stories Associated with Fazang In view of the importance of Daoism in the earliest phase of Fazang's career, one might get the impression that he must be rather friendly to Daoist priests. This impression would not be borne out insofar as we can accept the historicity of a story told by one of his direct disciples, which 106 Huayanjing zhuanji (T 51: 4.165C11-166aI5), for example, records an AvataTflSaka adept acquiring immortality after making acquaintance with some local deities, who resem- bled, according to Fazang's description, Daoist immortals. For three outstanding examples of Avatarpsaka masters who were self-immolators at Mount Zhongnan, see (ill.3). 107 PiJpjang chiJn, T 50: 284b22-26. 108 POpjang chiJn, T 50: 284b26-29. 56 HNHUACHEN reflects at least some of his real attitude toward that religion after he became an A vataIp.saka master 109 : Reaching the second year [of the Tianshou era] (6 December 69025 Novem- ber 691), [people in Cengzhoulentreated [Fazang] to lecture on the Huayan jingo After preaching on the dharma, the discussion [between him and his audience] carried them to issues of what was orthodox and what heterodox. A young Daoist priest, who was then present, returned to report to the Head of Hongdao Abbey saying, "The preacher in the temple to the north has disparaged the Daoist Worthies." This exasperated the Head. Next morn- ing, he led over thirty Daoist priests to go to the lecture center. With a face contorted with anger, he uttered coarse words, asking Master [Fa]zang, "It would be all right if you just focused on your lectures. [But] why did you [rashly] comment on things related to Daoism?" Master [Fa]zang replied, "A poor monk [like me] has only lectured on the Huayan [teachings], with no intention whatsoever to comment on or disparage other [teachings]." The Chief of the abbey asked, "Are all the dharmas equal?" Master [Fa]zang replied, "All the dharmas are both equal and unequal." The Head asked agairi, "Which dharmas are equal, and which not?" [Fazang] replied, "None of the dharmasgoes beyond the sphere of two categories, one Absolute Truth and the other Provisional. In view of the Absolute Truth, there is nei- ther this-ness nor that-ness, neither self nor others, neither purities nor impu- rities, [since they] are all detached from [any characteristics]. Therefore, [all the dharmas] are equal. However, when judging from the view of Provi- sional Truth, there are distinctions between the good and evil, the honorable and humble, the orthodox and heterodox - how could they be e@al?" Although the priest found himself unable to respond to the argument, he couldn't constrain his anger, raising ppisonous and harmful words in the "Place of Tathligata" (i.e. the Buddhist temple). Z/X, ."
He then returned to the abbey. The night passed [without anything abnor- mal happening]. But in the morning, when he washed his face and hands, 109 Da fanguangfo Huayan jing ganyin ji, T 51: 176a-b. 110 Obviously an error for 1:. ' III ;J:I; is probably an error for if. FAZANG THE HOLY MAN 57 I1is eyebrows and hair all started to fall out suddenly, and boils erupted all over his body. Not until then did he start to repent, and take refuge in the "Three Treasures." He pitifully begged [pardon] from Master [Fa]zang, vowing to recite and uphold the Huayanjing one hundred times. After chant- ing the sutra for about two years, there were still ten times [short of the one hundred times], he felt [to his delight] that his eyebrows and hair start to grow out again and the sores in his body start to heal. This was seen and heard by both the religious and lay people in Cengzhou. *:a 1l2
'llhJ+lm:1i:)-, It is interesting to note that this miracle tale attributes Pazang's suc- cess in defeating a Daoist challenger not so much to his skill in the expli- cation and application of the Madhyamika theory oQthe "Two Truths," as to his prowess in exerting a kind of black magic, which is, as sug- gested by the plot of the tale, responsible for the symptoms of leprosy that befell his unlucky rival. It is quite ironic for a Buddhist theoretician of Fazang's fame that his magic prowess is here depicted as more decisive than his eloquence and theoretical sophistication in proselytizing a dis- believer. In addition to the light that such a miracle story throws on Pazang's image among his admirers of later generations, it also contains some his- torical elements valuable for our efforts in constructing some aspects of Fazang's life and his intellectual background as well. Although it is hard for a modern scholar to believe that a Daoist leader was indeed defeated and converted by a Buddhist master in the way described here, it was probably true that there was indeed such a Daoist priest, even one as important as the head of a Daoist abbey at the local level, who was con- verted by Fazang. We should take this possibility more seriously in view of the fact that at the time some Buddhist monks, probably encouraged by Empress Wu's pro-Buddhist policies, were rather aggressive in approaching Daoists and their religion, sometimes even going to the extreme of converting them by violence, as is shown by the case of Huaiyi 112 Qiuai *:a is probably an error for aiqiu :a*. 113 Da Fangguangfo huayanjing ganyinji, T 51: 176a-b. Afar briefer account of this standoff is found in P6pjang chOn, T 50: 283cll-16. 58 JINHUA CHEN (? -695) - this extraordinary monk was accused of having physi- cally tortured those Daoist priests who refused to convert (Forte 1998, 1999). What is more intereSting in this regard is that in 696 the head of the Hongdao Abbey in Luoyang, Du Yi 11)(, gave up his faith in Dao- ism and had himself ordained as a Buddhist monk, taking the dharma- name Xuanyi To the irinnense dismay and exasperation of his for- mer religious brothers, Du Yi/Xuanyi wrote a three-fascicle work, titled "Zhenzheng 1un" to criticize Daoism and defend Bud<;lhism 1l4 . We note with interest that the author of our story identifies his Daoist priest also as the head of the Hongdao Abbey, although he locates this abbey in Cengzhou ;1+1 (actually an error for Xiazhou present-day Baichengzi in Shaanxi) (For this correction, see Chen Forthcom- ing: Chapt. 2), rather than in Luoyang. Is the author recasting the Du Yij Xuanyi conversion in such a way that Fazang is represented as his tamer, or he is here simply partly reproducing the famous case by contextualizing his tale in a marginal area with a homonymous Daoist abbey? Whatever the real situation, this tale is definitely worth serious note for those who are interested in the Buddho-Daoist and state-saIp.gha relationships during this period, when Buddhism was reaching its heyday under the patron- age of Empress Wu. Fazang is also associated with some other miracles that are related to the Famensi relic, which seems to have played a very crucial role in his life, starting from the very beginning of his career. As a matter of fact, his biographers are unanimous in telling us that the finger-bone enshrined in the Famensi pagoda which was believed to have been Slikyamuni's, was a major catalyst that triggered his enthusiasm for Buddhism. As noted above, he burned a finger in front of the Famensi pagoda when he was only sixteen sui. We have also already noted that the last example of cooperation between Fazang and Empress Wu was also mediated through the same relic and ironically it was also through a process of venerating this very relic that Fazang eventually ended up as a betrayer of empress Wu. This is a very important aspect of the Famensi relic veneration at the beginning of 705 that we attempted to investigate in the first part of this article. The time is now ripe for us to examine another of its dimensions. 114 For Du Yi and his authorship of the Zhenzheng lun, see Palumbo 1997. FAZANG THE HOLY MAN 59 At the end of Chang'an 4 (10 February 704-29 January 705), Empress Wu, whose healfu .was then deteriorating, had an audience with Fazang in her palace chapel within the Longevity Basilica (Changsheng-dian During this audience, Fazang raised the Famensi relic, .with which she was by no means unfamiliar. Forty-five years earlier, in April or May of 660, when Gaozong started to have some severe health prob- lems he and his empress ordered the transferal of the relic to the inner palace, where they worshipped it for almost two years before sending it back. As scholars generally believe, in this relic veneration it was mainly the relic's alleged therapeutic power that was invoked for the sake of the ailing emperor (e.g. Sen 2002: 69). Given this former tie with the Famensi relic and her own deteriorating health at the time, it is quite understand- able that when Fazang mentioned the relic Empress Wu responded very enthusiastically. She immediately ordered one of her Vice Directors of the Secretariat Cui Xuanwei (638-705), Fazang and nine more bha- danta-monks to go to the Famensi to fetch the relic to Luoyang. Before opening the Famensi pagoda, the imperial emissaries and their entourages performed a seven-day observance, probably in front of the pagoda. When it was brought out, the relic emitted dazzling rays of light. Fazang was emotionally overwhelmed. He held his votive text in hands, reading it aloud to the people present there. The relic shone on the palm of his hand, lighting up places both near and far away. In accordance with the power of the merit that they accumulated over their past lives, people on the spot saw different divine phenomena. Driven by their flam- ing religious passion, they competed with each other in performing acts of self-immolation. They also feared lagging behind in offering donations 115
The imperial team returned to the Chongfusi in Chang'an (that is, the Western Taiyuansi as it was then known at the time) with the relic on the very last day of that year (29 January 705). On this day, the Regent (liushou ii'if) of Chang 'an, who was very likely no other than Wu Youyi (Chen 2002: 99nI65), led all the officials and five congregations of Buddhist believers in Chang'an to prostrate themselves at the left side of the road, greeting the relic with extravagant offerings including fragrant flowers and various types of music. The relic allegedly brought sight and lIS Popjang chOn, T 50; 283c-284a. 60 JINHUACHEN hearing back to the deaf and blind, enabling them to see the relic and hear the music honoring it. On the eleventh day of the fITst month of the new year (9 February 705), the relic entered Luoyang. The empress ordered the officials below the ranks of Prince and Duke, along with commoners in Luoyang and its adjacent areas, to carefully prepare banners, flowers and canopies. She also ordered the Chamberlain for Ceremoillals (taichang J,\:1!t) to perform music and to greet the relic as it was placed in the Luminous Hall. As the third storey of the Luminous Hall was actually a pagoda (Forte 1988: 161-163), it should not come as a surprise at all that Empress Wu chose this building as the location for the ceremony of honoring the Famensi relic. Then, on the day of "Lantern Watching [Eve]" (guandeng-ri B; i.e. the fifteenth day of the first month [13 February 705]), Empress Wu, with her mind and body properly maintained and purified and with an expres- sion of supreme piety on her face, asked Fazang to hold up the relic as she herself prayed for universal good. This relic-veneration allegedly brought up a number of miracles, as is described by Ch'oe Ch'iwon. First, on the first day when the relic was unloaded from its reliquary, it emitted some light. Second, on the border of the Wugong sub-prefecture (in present-day Baoji Shaanxi), the light from the relic shot back to the Famensi and came to encircle it. Third, on the night spent at the Chongfusi, where the relic was kept in the Grand Hall (huangtang probably a hall reservred for the spirit of Gaozong), some lights, as bright as flames and shooting stars, issued from the relic. Fourth, when the relic arrived at the gate to the Chongren ,*{= quarter, an aura appeared around the sun. Fifth, on the night spent atthe Xingfasi in the Weinan mm sub-prefecture, the light from the relic made the night as bright as if it were daytime. Sixth, when arriv- ing on the border of the Shouan sub-prefecture, the light from the relic shot into the sky, bringing forth, once again, an aura around the sun. Seventh, the relic produced light again when Empress Wu and the Crown Prince (Zhongzong) carried the relic, wrapped with the tUla silk, on the crowns of their heads116. 116 Popjang chOn, T 50: 284a14-19. FAZANG THE HOLY MAN 61 Since it was brought to Luoyang at the very end of 704 at the order of Empress Wu, the relic had not been returned to its home tem- ple until almost forty months later, when the Great Zhou dynasty was over and the Great Tang had been restored for about three years. and Wengang (636-727), two of the ten monks who accompanied the relic to the capital from Famensi, were among the monks escorting the "sacred bone" back to Famensi on 11 March 708. Fazang, in partic- ular, made for the relic a "spirit canopy" (lingzharig which was excavated in 1987117. A stone stde unearthed in 1978 from near the Famensi pagoda reveals an extraordinary practice on the part of the royal family-Zhongzong, Empress Wei and their prince, two princesses and the empress's two sisters cut off their hair to be buried with the newly re-enshrined relic at the Famensi on 11 March 708 (Han and Luo 1983). We do not know whether the relic was sent back to Famensi from Luo- yang or Chang'an, to which Zhongzong switched his imperial court on 7 December 706. It could be that Zhongzong brought the relic with him when he left Luoyang or that he just left it there 118 Started at the very end of Empress Wu's reign, this series of "Fazang- directed" relic-veneration activities was carried on toward that of Zhong- zong's. It is noteworthy not only because of the various miracles that adorned its repeated climaxes, but also those acts of self-immolation that were inspired by and emphatically punctuated the whole process. On the one hand, either out of some deliberate pre-planning or largely acting in accordance with the volatile sociopolitical conditions, Fazang had aptly turned this series of seemingly pious acts to the best service of his religious tradition; on the other, this complicated religious drama vividly reflects some long-obscured aspects of his intellectual and religious background, most notably his inextricable involvement in the practice of 117 This role of Wengang is recorded in his Song gaoseng zhuan biography at T 50: 14.792a21-22. Fazang's role on this important occasion, however, is recorded in none of his biographical sources, including the most thorough one, that by Ch'oe. We fortunately know this from an inscription on the "spirit canopy" unearthed from the Famensi under- ground chamber containing the fmger-bone relic. See Wu and Han 1998: 70. 118 Two years later, Zhongzong decided to honor the Famensi relic once again by bestowing the title, "Dasheng zhensheng baota" ("Treasure-pagoda for the True Body of the Great Sage"), on the pagoda; Chen Jinhua 2002: 102-103. 62 JINHUACHEN self-immolation, which most of modem scholars are still not so prepared to associate with such a learnt and elite Buddhist priest like Fazang. It will take us too far afield to discuss how orthodox Buddhism in medieval China treated the issue of self-immolation. Suffice here. to say that Buddhist doctors in the tradition were rather divided on this topic. Although some of them enthusiastically endorsed and promoted it, a majority of them were quite reluctant to do so - some of them were simply harsh critics. For example, Yijing (635-713), a collaborator of Fazang, devotes one section exclusively to self-immolation in the forty- section report that he sent from South Asia to his Chinese colleagues. He rejected it as an inappropriate practice (shaoshen buhe (Wang 1995: 222-223, discussed in Benn 1998). It is therefore of par- ticular interest to see how Fazang, a self-immolator himself, wrote about this issue. One of the strongest "scriptural" source for self-immolation in medieval China was the apocryphal Fanwangjing James Benn (1998) has recently convincingly shown that a chief motive of the Chinese author of this text was perhaps to legitimate self-immolation. In view of this, it is nothing but natural that it is in his commentary on the F anwang jing (of whose apocryphal nature Fazang might or might not have been aware) that Fazang expresses himself most explicitly on this highly controversial issue. According to Fazang, the Buddhist stories about various heroic acts of self-immolations not only can and should be understood literally, but they were also to be seriously emulated, the more closely the bet- terll9. The unreservedness with which Fazang sanctioned those self-immo- lation acts, even those as radical as burning one's forearms or feeding a hUJlgry tigress with one's own body, is really striking in the light of their controversial nature and the relatively lukewarm attitudes held by other Buddhist exegetes, either his contemporaries or predecessors. They either understood these stories metaphorically (jukuang zhi qi which could not be interpreted -let alone emulated -literally (e.g. Zhiyi [538-597]); or were of the opinion that these exceptionally arduous deeds were highlighted just in order to test the steadfastness of people's faith - in other words, these stories were only used for pedagogical, and educational 119 Fanwang jing pusajieben shu, T 40: 5.641clO-15. FAZANG THE HOLY MAN 63 purposes (and should not be put into practice) (e.g. [d.u.]); . or conceded that can only be committed by lay believers, and not by monks for its damaging effects on their awe-inspiring man- ners, which had irreplaceable importance for promoting religious causes (e.g. Siingjang Mj5lf [d.u.])12o. . As James Benn (2001) has eloquently shown with ample examples, self-immolation was a widespread practice among medieval Chinese Bud- dhist believers. However, it is noteworthy that Avata1?lsaka followers who also happened to be mown as self-immolators seem particularly numerous. In addition to Fazang's case, another similarly famous example involved the Avata1?lSaka master Zongmi, who was once entangled in a lawsuit His lectures in Luoyang excited the attendants so much that one of them cut off his forearm to express his devotion to Buddhism. The subject of this occident was called Taigong (? -811 t), whose self-mutilation Zongmi has graphically depicted and enthusiastically praised in his letter (dated 4 October 811) to Chengguan (738-839), who was then staying in Chang'an as the "State Master" (guoshi iIDllBrP) of Xianzong (r. 805-820)121. Zongmi has given such a firm approval to Taigong's self-mutilation that one might even suspect whether Taigong was privately encouraged by him. Chengguan's reply does not, however, echo the same degree of appreciation. Probably apprehensive of any further legal troubles that Zongmi was to incur, Chengguan asked him not to encourage this kind of radical act, although he admitted that it does not lack in scriptural sup- port 122 . I am of little doubt that at the midst of this emotional episode, the fin- ger that Fazang set to ftre in front of the Famensi smpa one hundred and ftfty-two years ago must have been aflame before the eyes of Zongmi, Taigong and other followers of the A vatrup.ska teachings in the Luoyang area, and Chengguan as well, who warily watched the development of the situation afar from Chang'an. They must have also thought of others of 120 These three authors express their opinions on self-immolation in their respective com- mentaries on the Fanwang jingo See Zhiyi, Pusajie yishu, T 40: 2.576b6-14; UichOk, Pusa jieben shu, T 40: 2A.675c5-676a14; Sungjang, F anwang jing pusa jieben shuji, X7J 60: 3.135d9-13. 121 "Guifeng Dinghui Chanshi yaobing Qingliang Guoshi shu," T 39: 577b26-28. 122 "Qingliang guoshi huida," T 39: 577c17-21. 64 .JINHUA CHEN their respectable predecessors who did not hesitate to demonstrate their religious passion with the sacrifice of a certain part of their bodies. Dao- xuan, for example, records three Avata7f1Saka experts, one master (Puyuan 'iii! [?-560 t ]) and two his disciples (Puji 'i7!Pt and [530-609]), who shared their zeal for self-sacrifice l23 Their friend Iing'ai (534-578), who was not only close to them personally, but also in appreciation of the Avatarp,saka teachings, was perhaps one of the most renowned self-immolator in medieval China. After spreading on a stone- slab slices of flesh that he cut off from his own body, Iing'ai scooped out his heart with a knife and, which is more astonishing, died sitting at the posture of meditation and with his hands holding his heart! 124 In addition to Puyuan and two of his disciples, Fazang in his collection of Avata7f1.- saka-related accounts (i.e. Huayan jing zhuanji) also mentions at least three more Buddhist practitioners, both monks and laymen, who were Avata7f1.saka admirers and self-immolators as well. First, a eunuch called Liu Qianzhi (d.u.), an author of a six-hundred fascicle commen- tary on the Avata7f1.saka sutra, who, though himself not a self-immolator, was inspired by a very special self-immolator - a Northern Qi dynasty (550-577) prince who burned himself to death at Mount Wutai out of desperation derived from his failure to encounter Mafijusn there l25 Sec- ond, (477-522), another Avata7f1.saka commentator (with a commentary less voluminous, only [I] one hundred fascicles), driven by his desire to see Mafijusn, had been crawling on the road, wearing a copy of the Avata7f1.saka sutra on the crown of his head, for a whole year, until his feet was broken, the blood flowing from his body and the flesh on his 123 See the three monks' biographies at Xu gaoseng zhuan (T 50: 27.680b-c, 680c- 681a, 681a-682b; discussed in Benn 2001: 81-90. 124 See his biography at Xu gaoseng zhuan, T 50: 23.625c-628a; other biographical sources mentioned in Benn 2001: 223n33. His life, esp. his self-immolation, is extensively stud- ied in Teiser 1988: 437-439; see also Jan 1965: 252-253. His association with Puyuan's group is briefly mentioned in Chen Jinhua 2002a: 203n72. 125 Fazang does not tell us whether Liu Qianzhi became a eunuch before or after he wit- nessed the prince's religious suicide, although the Gu Qingliang zhuan (T 51: 1.1094c14- 21), on which Fazang might have been based, suggests that he had already been castrated when the prince committed suicide. The possibility exists that LiiI Qianzhi might have castrated himself as a consequence to the impact that the prince's religious zeal1eft on him. In the case, he can also be taken as an AvataIp.saka self-immolator. FAZANG THE HOLY MAN 65 feet all gone, even completely exposing his kneecaps. The third is Seng- fan 1i1ftfB (476-555), who burnt a finger (or fingers) as an offering to the Buddha, when he turned his mind to Buddhism at youth126. This long list of Avata.rp.saka self-immolators does not necessarily mean that the Avata.rp.saka tradition produced more self-immolators than other non-AvataJ1lsaka tradition did (since the documentation of the Buddhist self-immolators in medieval China was far from being exhaustive). It does, however, suggest that compared with other traditions the A vataJ1lsaka tra- dition seems to have been more willing to promote this practice and that Fazang's attitude to and personal involvement in self-immolation defInitely played a signifIcant role in affecting how his followers of later generations approached this practice. Fazang's attitude toward and involvement in self-immolation contin- ued and reinforced the self-immolation practiced in the Chinese Avataf[!- saka tradition. They were, of course, primarily derived from his own understanding of Buddhism in general and in particular, his fascination with those paradigms for self-immolators - especially the Buddha and several Buddhist princes understood to be Sakyamuni in his former lives - extolled in these Buddhist classics like the Lotus sutra and the Jiitaka literature. However, we should also consider the possibility that they might have had something to do with his Sogdian background. Following the lead of Egami N arnio tI:.l: is x, scholars have come to recognize some acts of bodily devotion, such as severing one's ear(s) , cutting the face, or even piercing through one's heart and cutting open one's belly, were part of mourning ceremonies that were executed among some medieval nomadic tribes living in the Euro-Asian prairies, includ- ing Fazang's mother country Sogdiana 127 . They sometime extended this custom beyond their own cultural spheres. When Taizong died in 649, for example, people from the "four barbarian regions" (siyi 1ZY:5&) who served in the Tang court and those barbarian envoys who came to pay tributes 126 These three examples are recorded in Huayan jing zhuanji, T 51: 1.156c18-27, 157b6-16; 2.158b16-19. The cases of Liu Qianzhi and Lingbian are mentioned in Guang Qingliang zhuan, T 51: 1.1094c. 127 Egarni 1948, Mitani 1984, eai 1998: 24-25. 66 JINHUACHEN to the Tang, numbering several hundred, are described as wailing, cutting off their hair, incising their faces, chopping off their ears and shedding blood to the ground 128 . Under some particular circumstances, such self-mutilation acts could also take on different (political or legal) purposes, including those of protesting, appealing or claiming for innocence to the secular authority. At the beginning of Ruziong's reign, when Guo Yuanzhen n5G* (?-722), who was then commanding the Anxi Protectorate (Duhu was summoned to serve in the court, the chiefs of the tribes under the gover- nance of the Anxi Protectorate, were said to have cut off their ears and cut their faces before filing a memorial to the court appealing for Guo Yuanzhen's being retained as their govemor129. A well-known example of slicing the abdomen as a radical legal means is provided by a Sogdian immigrant in Chilla, An Jinzang (before 664-732?), a case which has been studied for the technique of abdominal suturing in medieval East Asia 13 o. An Jirlzang was a son of An Pu (601-664), whose ancestors were chiefs of the city-state Anguo (Boukhara). An Pu or his father submitted to the Tang by leaving a Turk tribe and entering Chang'an during the Zhenguan era (626-649)131. Sometime after January 9, 693 (Changshou 2.1.23 Uiayin])132, An Jinzang served as an attendant 128 Zizhi tongjian 206.6537. ]29 See the biography that Zhang Yue wrote for Guo Yuanzhen, "Bingbu shangshu Daiguo gong zeng Shaobao Guo gong xingzhuan," 5a-5b. 130 See, for example, Okano 2000. Although in China the application of the technique of abdominal suturing has been associated with the semi-legendary Hua Tuo (? -208), this technique, like many other things (including his name!) about this mysterious physi- cian, was probably of Indian origin. Hua Tuo' s biography in the Sanguo zhi is translated in DeWoskin 1983: 140-53. For the Indian (Buddhist) origins of some legends about Hua Tuo (and his name), see Chen Yinque 1992: 36-40; Mair 1993: 331-341. Egarni Namio, on the other hand, raises the possibility that some medical techniques attributed to Hua Tuo might have been derived from some magicians (huanren JA) from Central Asia. See Egami 1965-67: 135-152. These Central Asian techniques could still, however, have been derived from India. An early Chinese Buddhist self-immolator related with the practice of abdominal suturing has already been recorded by Huijiao (497-554). See Gaoseng zhuan 12.404b-c. The case is now capably studied by James Benn (Benn 2001: 45). 13l "Tang gu Luhu zhou Da Anjun muzhi," 1104-1105. Rong 1999: 51; Lei 2003. 132 The Jiu Tang shu here seems to have placed this event to the Zaichu era (Decem- ber 18, 689-0ctober 15,690). However, according to the Zizhi tongjian (205.6490), which was based on Xin Tang shu (4.93), this happened sometime after January 9, 693, when sev- eral of Ruizong's confidants were executed on the ground of visiting him secretly. FAZANG THE HOLY MAN 67 of Ruziong in the capacity of taichang gongren (an artisan in the Court of hnperial Sacrifice). When Ruizong was accused of treason, Empress Wu ordered Lai Junchen (651-697) to interrogate his attendants including An Jinzang. Broken by torture, other attendants .were about to succumb to the false charge, when Jinzang shouted loudly to [Lai] Iunchen, "If you, master, do not believe my words, let me cut out my heart in order to show that the heir apparent has no inten- tion to rebel." He then pulled out the knife that he carried and opened up his breast [and belly]. As the five internal organs spilled out and his blood gushed onto the ground, his breath stopped and he fell down. Hearing of this, [Wu] Zetian ordered him brought into the palace by cart, asking the [impe- rial] physicians to put his internal organs back into his body. After sewing close stitches on the wounds with threads manufactured by the root bark of white mulberry (sangbaipi the physicians applied medicinal oint- ments to the wounds. [An] Iinzang regained his consciousness in one night. Zetian visited him in person, sighing, "My own son, who is unable to vin- dicate himself, is incomparable with this person in loyalty." She thus ordered [Lai] Iunchen to terminate the prosecution, and Ruizong was thus able to avoid being hurt because of this. r 1f, J i[ 113, l!\E1: .. tB. J . 133 Not all of these belly-slitting acts were perceived as real acts of self- immolation. Some Central Asians were believed to perform them as magic, as described with remarkable vividness by Fazang's contemporary Zhang (660-733): .. There are Zoroastrian shrines of the barbarians in Lide Ward 134 and the western ward to the west of South Market l35 Every year, on the occasion of praying for the [divine] blessings, the barbarian merchants cooked pigs and goats, played the pipa instruments, drums and flutes, sang to the full and danced in intoxication. After making offering to the deities, they recruited one barbarian as the xianzhu *JC.:l:: (Zoroastrian Head?). The onlookers 133 Jiu Tang shu 187A.4885; cf. Xin Tang shu 191.5506. 134 Luoyang had no ward named Lide. There existed two neighboring wards named Lix- ing:fLrr and Demao Here Zhang Zhuo might refer to these two wards by Lide :fLit!. 135 There were two wards, Fushan m}11ll and Sishun }1!l.}IIll, to the west of South Market in Luoyang. It is not clear as to which ward Zhang Zhuo is meaning here. 68 JINHUACHEN donated their monies, which were to be given to him. The Zoroastrian Head pulled out a knife, which was as sharp as frost and snow (xiangxue and which was able to severe the hair that was blew against it - he inserted such a sharp knife into his belly until the blade pierced through his back. He further crazily shook the knife inside his body, making the blood shed- ding out of his bowels and belly. For the space of a single meal, after spray- ing water on the wound and empowering it with spells, his body was restored to its original form. This is the magic from the Western Regions. ilJlffff.:lz:1.lii :ttJ liZ.lfrlJlffi:ttJ, tfjl Jtij 0 '& 1l'li PJHJT:ffli, 2: R ll1t i1&l!$
Il)z-'B/f:@, 0 1JJOOl;ff, Jl1Jli'tt.IfIl.o llJf7.K 0 }?Z, 0 136 As is revealed by Zhang Zhuo, this belly-slitting show was a magic that was derived from the Western Regions, which here refers to Central Asia, including Fazang's original place (Sogdiana). Such magic was performed not merely for a religious assembly, but also for some secular occasions like a carnival sponsored by the government: On February 21,656 (Xianqing l.zheng.20 [bingxu])137, Gaozong ascended the tower of Gate Anfu to watch the government-sponsored drinking feast (dapu :;kllm)138. A barbarian proposed that he perform a magic to enter- tain the people by slitting his belly with a knife. The emperor did not approve it. A decree was then issued declaring, "It is heard that outside [the palaces] there are some Brahmin-barbarians who on the occasions of entertainment often pierce their bellies with swords and cut their tongues with knives, cheating on people with magic. This very much contravenes the way and principles [of true government]. It is proper that these people be repatriated and not be allowed to stay long." Subsequently, the prefectures on the bor- ders were required not to send this kind of barbarian to the court. ilili *!.m. :ffiiFiEJjW*, U:;kllmo Zo 7YHB B, W-JJ%'tl%, zaf&l;s1ti, 0 139 136 Chaoye qianzai 3.64-65. 137 The original here has the day as bingchen. However, there was no bingchen day in this month. According to the Xin Tang shu (3.57), the edict prohibiting the magic was issued on the bingxu (the twentieth) day of this month. I have therefore emended bingchen in the Cefu yuangui (159.lOb) to bingxu. 138 The expenses of the dapu ceremony were borne by the government, see Schafer 1965. 139 Cefu yuangui 159.10b. Cf. Tang huiyao 34.628, Taiping yulang 737.9a. FAZANG THE HOLY MAN 69 Public performance associated with acts' of apparent self-mutilation was by no means a new thing in Tang China. It could be traced back to the East Han dynasty (25-220), although it seems that it was not indige- nous, but imported from the "Western barbarians." These publicly staged acts of self-mutilation included the performers' (or their assistants') cut- ting off their tongues, piercing through their ears, slicing their abdomen and so on. Without any exception, all the mutilated organs are said to have mysteriously healed shortly afterwards l40 . Fazang, as a Sogdian immi- grant, was certainly quite familiar with all these unusual acts, no matter either attempted as genuine religious self-immolation or simply staged as a hoax. It is quite likely that his devotion to the self-mutilation was at partly stimulated by the passion that his compatriots showed to this prac- tice. A scrutiny of Ch'oe Ch'iwon's account of Fazang's involvement in the 705 relic veneration might even suggest Fazang's mastery of the belly- slitting magic, which he employed to manipulate people's emotion: Before opening the pagoda, a seven-day observance was perfonned. [The relic emitted] divine rays of light that were shining. Fazang, who once burnt off a finger here in the past, further destroyed his liver at that time. Hold- ing a votive text in his hand, he showed it to the religious and lay people around. Radiating on his palm, the relic projected its illumination from the near to the far. In accordance with the power of their blissful retribution, people witnessed different miracles - some seeing the radiant image of the Buddha made of the most brilliant gold and silver, some watching the extraordinary vision of the [Buddha-statues embellished with] fringes 141 . The relic, with its jade-like shape and quality, sometime appeared big and sometime turned small. It measured several chi when it became big and only several cun when turning small. Therefore, people competed to set fire to the crown of their heads (dinggang nUl), or bum their fingers (zhiju They also feared lagging behind in offering donations. 1Tm-t:a:w:,
J!X;fttl !Pje!P/J\o jeWl:ticR, IJ\J!X;tJ(i" 0 )t, 140 A wide range of Chinese sources on these public performances of self-mutilation aiming at entertaining the audience can be found in Wu Yugui 2001: 783-786, where he also covers the instance reported in the Chaoye qianzai. My thanks to Ian Chapman for referring me to these fascinating materials. 141 This might refer to Genben Shuoyiqieyoubu binaiye zashi, T 24: 10.246c17. 142 Popjang chOn, T 50: 284al-6. 70 JINHUACHEN A comparison of this account with that provided by Zhang Zhuo reveals some remarkable similarities. First, the two occasions were both religious, one Buddhist and the other Zoroastrian. Second, each consisted in a grand assembly that seems to have been open to the public, a kind of wuzhe fahui (paiicavilr:jika) as it was called in Buddhism. Third, both involved fund-raising: in the case of Fazang, "people feared lagging behind in offering donations," while in the Zoroastrian assembly described by Zhang Zhuo, "the onlookers donated their monies, which were to be given to the Zoroastrian Head." Fourth, both seem to have culminated in the belly-slitting, which, in the case of Fazang, was depicted by the expres- sion huigan ("destroying one's liver"). Finally, it is most interest- ing that in both cases self-mutilation seems to have been employed as a means to raise money. If the belly-slitting that was performed in the Zoroastrian assembly was, according to Zhang Zhuo, no more than a magic trick, then can the same be spoken of Fazang's self-mutilation on this occasion? This seems highly likely when we consider that Fazang lived for eight more years after he allegedly "destroyed" his liver. Since Fazang was believed to have taken out his liver, he was certainly perceived to have cut off his belly at the time. However, I cannot imagine how one, under the medical condition in Fazang's time, could have continued to live for several years after having his liver removed. The only logical conclusion could be that he here merely performed a magic and that his self-mutilation was, at least in part, a staged show. In other words, like some of his Sogdian compatriots, Fazang was also an adroit magician. Such a newly revealed capacity of Fazang is compatible with his role in another crucial point of his career, when he availed himself of his magic skill in helping Empress Wu to overcome the severe crisis posed by the rebellious Khitans. Conclusion In discussing Fazang's political career from the 670s to 71Os, we have focused on his complicated and oft-misunderstood relationship with Empress Wu, who projected on his career an influence that can never be exagger- ated. For their dramatic effects, the legends and stories that featuring Fazang's brilliant success as a Buddhist expounder and the exceptional FAZANG THE HOLY MAN 71 esteem these skills had helped inspire from Empress Wu are very much celebrated, both m.historical sources and among modem Buddhist schol- ars, so much so that they have overshadowed the 689 AvataI!lsaka Dharma-assembly, which has so far remained largely unnoticed by schol- ars. It turns out, however, that most of those stories/legends are of little if any historical veracity and that the 689 AvataI!lsaka Dharma-assembly appears to have been a significant link in a series of deliberate and com- plicated operations working for the political revolution in the secular world in the tum of 690. This does not necessarily imply that the empress lacks historical knowledge and personal fondness of the Avata1!lSaka sutra - on the contrary, her preface to the new translation of the A vatarJ1saka sutra demonstrates her impressive knowledge of Buddhist teachings in general and the sutra in particular. However, we still have to recognize some political considerations as the more profound factors driving her to the sutra and its most compe- tent expounder at the time, Fazang. In addition to what has been pointed out by Stanley Weinstein (1973: 302), I have elsewhere (Chen 2003) highlighted several of these factors, including the complicated ideologi- cal program of turning Mount Wutai into a Buddhist "sacred site" by identifying it as the abode of Maiijusrl, and the empress's effort to fos- ter diplomatic ties with the kingdom of Khotan, which was, in tum, an important link in her policies toward other Central Asian states. In view of this, Fazang's "international" roles need also to be evaluated in this highly political and diplomatic regard, and not merely in terms of his s t a ~ tus as the chief founder of the AvatarJ1saka tradition in East Asia. Fazang's relationship with Empress Wu also proves far more complex, volatile and even devious than traditional Buddhist historiography has led us to believe or has been generally understood in modem scholar- ship. According to an intriguing episode told in a Korean source, Fazang once fell afoul of another powerful Buddhist monk at the time, Fuli, and through him, of Empress Wu herself, who was then apparently more under the influence of that monk. The conflicts were so intense and irreconcil- able that Fazang was said to have been exiled to the south, although prob- ably only briefly. We do not know if there were any other more profound reasons behind this political setback that Fazang suffered sometime between 690 and 695, or how much his eminence as a Buddhist scholar 72 JINHUACHEN contributed to this reverse of his fate. However, it seems certain that Fazang definitely succeeded in regaining the empress's trust and having it reinforced through his much desired service in the 696-697 suppression of the Khitan rebellion, which has been widely recognized as one of the most crucial points in the empress's eventful life. This brings us to another little-known way in which Fazang served his patroness and her state. It so happened that Fazang did not limit himself to serving the empress in the enterprise of diplomatic pacifism by working towards a new Chinese translation of the Avataytlsaka sutra and promoting its teachings. He also actively engaged in undermining and suppressing the "barbarian" enemies of the empire, not through his philosophical and philological expertise, but by resorting to his talents in spells and conjuring. Opaque as it may be, the account of Fazang's role in the 696-697 crisis found in a Buddhist source (which is, interestingly enough, Korean once again) not only attests to Fazang's participation in the military endeavors undertaken by the Great Zhou army, but also suggests that Fazang's role was highly appreciated by the court. As a matter of fact, his role was per- ceived to be so decisive that Empress Wu issued an edict to praise him and about a decade later Zhongzong also fondly recalled and eulogized his merits in one of his poems dedicated to him. Fazang's role in this crucial episode in the history of the Great Zhou is also noteworthy for one particular reason - the deepening and diversification of the A valokites- vara cult in the years that followed. Fazang's role in this crucial point in Zhou history is also noteworthy for one particular reason - the expan- sion of the Avalokitesvara cult in the years that followed. Moreover, it seems that Fazang's effort to serve the Zhou government in 697 yielded a result unexpected by anyone (including himself) - that is, it constituted a decisive factor in the religious and political machinery that was even- tually to accelerate the pace of an enormous religio-cultural project - the Yunjusi stone canon. Not only does it seem ill-founded to assume that Fazang enjoyed sus- tained favor and support from the empress throughout the whole period of their association, which lasted for at least three and half decades, but the long-standing belief among Buddhist scholars that Fazang was a per- sistently staunch supporter of the empress also seems likewise in doubt. Evidence shows that he actually worked with some pro-Tang activists in FAZANG TIIE HOLY MAN 73 neutralizing Empress Wu by removing her tWo favorites. Although Fazang might have "betrayed" his chief patron in this sense, this political move saved Buddhism from being associated too closely with the Zhou Dynasty and it also succeeded in stabilizing the current politico-social structure, which was then jeopardized by Empress Wu' s deteriorating health and her increasing reliance on her two favorites of questionable personality and political capacity. In addition to the political shrewdness he demonstrated in the 705 court struggles, Fazang's reputation as an effective "trouble-shooter" also greatly contributed to his continuing success as a religious and political leader in the last eight years of his life. The two Tang emperors Zhong- zong and RUizong repeatedly resorted to his esoteric (or shamanic) expert- ise and his reputed skill in praying for rain and snow whenever. their country was plagued by drought and other natural disasters. This history provides us with yet more chances to scrutinize Fazang's image as a won- derworker. Through three quite typical examples - a large-scale cere- mony that he supervised in 708 in order to pray for rain, an extraordinary ritual for snow that he performed at Mount Zhongnan in 711, and his leadership of a series of relic veneration that lasted from the reign of Empress Wu to that of Zhongzong -, we are able to recover several more deeply-hidden layers in Fazang's intellectual and religious life that have been so far largely lain untouched. They include - but are not lim- ited to - his promotion of relic veneration, his ideas of and personal engagement in self-immolation, and at last, quite unexpectedly, his deep involvement in some Daoist practices, which could be traced back to his early years as a religious seeker on Mount Zhongnan, a mountain with time-honored relationship with both Daoism and Buddhism. We are par- ticularly interested in the ingenious way that he brought religious ele- ments of different traditions into a highly creative and dynamic combi- nation, as is most tellingly exemplified in the Esoteric-Daoist ritual that he performed at the banks of a pond either within or beside the Wuzhensi, a truly prestigious Buddhist monastery with strong Daoist ties. In parallel to the Wuzhensi rain-prayer ritual, we should pay particu- lar attention to the presence and dynamic interactions of various religious and political concerns in the relic veneration that seems to have persisted throughout most stages of Fazang's career. One cannot help but feel 74 JINHUACHEN amazed at the exceptional skill and subtlety with which sO many diverse (at times quite incompatible) fibers were woven into the texture of this series of apparently pious acts. First and foremost, one's attention is drawn irresistibly towards Fazang's and his followers' passion for self-immola- tion. Fazang was so enthralled by the Famensi relic that the "sacred bone" brought out a sense of abhorrence for his own fmger, the burning of which was subsequently intended as an offering to the former; in the mean- while, this was also attempted as a catalyst for transforming his physical, destructible body into a diamond-like one - a personal and direct par- taking of the dharmaktiya. In this sense, a general remark John Kieschnick (1997: 44) makes on self-mutilation before relics of the Buddha seems also applicable to Fazang: it "was not only a sacrifice; it was an appro- priation. By burning himself, the adept drew on the power of the Bud- dha's body, purifying his own body and transforming himself into a holy, living relic." Fazang's involvement in relic veneration turns out to be far more multi- dimensional than just his body offerings. Before turning to the multiple sociopolitical and religious layers so deeply embedded in this series of relic veneration activities, let me stress one more long-hidden aspect of Fazang's intellectual life that would never have been exposed to us but for a brief note that Ch'oe Ch'iwon makes concerning Fazang's per- formance during the 705 Famensi relic worship. Although it seems his- torically true that Fazang did burn off a finger in front of the Famensi pagoda at the age of sixteen, as is affirmed by both Yan Chaoyin and Ch'oe Ch'iwon, his earliest and best biographer respectively, the same carmot be said of another far more startling act of self-mutilation that he was alleged to have committed before the same pagoda almost half a cen- tury later. According to Ch'oe Ch'iwon, Fazang greeted the Buddha's fmger-bone, which was then newly exhumed from underneath the Famensi pagoda, by "destroying his liver." On the basis of the fact that he contin- ued to live for eight years and that slicing of the abdomen was a common component of the magical tradition from Central Asia, I have broached the possibility that on the occasion Fazang simply enacted such a sleight of hand, without really cutting open his belly and destroying his liver. Be that as it may, in addition to being an enthusiastic and skillful manipu- lator of esoteric and shamanic rituals, Fazang was also an adroit showman, FAZANG THE HOLY MAN 75 a capacity which fits quite well with his experiences of conjuring up illu- sionary scenes frightening enough to drive away the Khitan army. Contrary to the apparently damaging effects that the sacred bone caused to Fazang and other participants of the Famensi relic veneration -cere- mony, the same sacred object was sought as the source of therapeutic power that Fazang attempted to invoke on behalf of his patroness when she was struggling with her health, and of blessings for personal welfare (above all, health and longevity) that Fazang's new patron Zhongzong and other chief members of the imperial family were eager for when the court politics could make an immediate turn against them. This was, nev- ertheless, only the beginning of the story. No matter whether of his own accord or against his will, in the course of the protracted relic saga, Fazang gradually found himself sitting in the hot seat of a "triple middleman" functioning at several different levels. First, on the grandest level envied by all religionists, he was expected to mediate between the sacred and secular spheres - while the former exerted its transforming impact on the latter through the medium of the spirituality of a religious leader like him, the latter, usu- ally considered too ignorant and worldly to behold or directly get into contact with the former, had to look up to a religious paragon as its embodiment. Second, at a lesser level, as this series of relic veneration was turned into a special form of in which people from all walks of the society, from the most powerful to the most helpless, were all invited to participate, Fazang - as its heart and mind - acted as the mediator between all these members coming from so diverse social and cultural backgrounds. Eventually, at the most isolated - and by far the most powerful - level, we come to the innermost part of Empress Wu's palaces, the mingtang complex (to be specific, its third story, which was built as and also functioned as a pagoda), at which this relic series reached its climax. In addition to its therapeutic effects, Empress Wu also pursued the Famensi relic as a new politico-sacral symbol around which she wished to rally various interest groups, sev- eral of which were then - to her intense alarm - starting to spin out of her control. To re-enshrine the relic in the mingtang was a key step towards recasting her imperial palace as the center of both the divine and human realms. Fazang was not only the chief escort of the relic in 76 JINHUACHEN the process of this reliquary relocation, but he was also supposed to sanctify a paradoxical transformation that was inevitably brought to the sacred bone by this relocation: it was an exaltation in that the relic was moved from the margin of a local monastery to the very centre ofpolit- ical power, and simultaneously it was also a fall- from the sacred to the mundane. Following this successful reliquary transferal, Fazang fur- ther acted as the guardian of the sacred bone; and more importantly, the orchestrator of the series of political and religious ceremonies aimed at mobilizing the broadest possible support for the aging and politically weakened empress. Thus, as far as this series of relic venerations was concerned, the primary role that Empress Wu had assigned to Fazang - at least at the level of court politics - was that of a chief coordi- nator between different religious and political forces, the representa- tives of which the empress wished Fazang to attract to this series of relic-centered ideological maneuverings. Completely unexpected to her (and probably to Fazang too), he was gradually drawn so close to the top of the power pyramid that he must have felt almost crushed by the pressure from two rival political forces, which were rapidly racing towards a head-on crash. As a result, he had no choice but to side with one of them and fortunately for him (and unfortunately for his patroness), he ended up in the right side of the vicious political infighting that led to the closure of Empress Wu's political life and with it the end of an unparalleled chapter in the history of imperial China. Fazang's role as a middleman reminds us of Peter Brown's saint, who, as an outsider to a social group, is perceived by that group as distant, unknown and thus mysterious, and able to resolve disputes within the group and act as a mediator between the group and external entities (Brown 1971). Fazang appears to have been a typical "saint" in that he served as a "middle" man in several senses. He was half Han Chinese (in culture) and half Sogdian (in ethnicity), and both lay and monastic if we consider the possibility that he was never fully ordained. In the eyes of his followers and later hagiographers he was even half human and divine due to his alleged ability to communicate with deities on behalf of human beings. All these characteristics qualified him as a mediator and arbiter within a society that was in the grip of intensifying conflicts between diverse forces of distinct origins. FAZANG THE HOLY MAN 77 No matter at which of the above three levels, Fazang's status as an intermediary seems to have been primarily derived from a kind of unique power that he possessed - or was perceived to possess. It was a com- plex combination of spirituality, personal charisma and - let me add without any intention of doubting his religious sincerity - political shrewdness in acting between rival forces and a superior capability in manipulating mobs. Such a mysterious aura of power that surrounded Fazang contributed to the massive production of various miracle tales about him, which, in turn, reinforced his image as a wonderworker. (I) Abbreviations: HPC Han'guk Pulgyo chOnso (Tongguk taehakkyo pu1chOn kan- haeng wiwonhoe nae Han' guk Pu1gyo chOnso pyonch' an wiwon [compiled], 1979-1984; see Bibliography Ill). P Chinese manuscripts from Dunhuang in the Pe1liot Collection, Bibliothe- que Nationa1e, Paris. QTS Quan Tang shi (see Bibliography II). QTW Quan Tang wen (see Bibliography II). S Chinese manuscripts from Dunhuang in the Stein Collection, British Library, London. SKQS Yingyin Wenyuan-ge siku quanshu (see Bibliography Ill). T TaishO shinshii daizokyo (Takakusu, et a1 [comp.], 1924- 1932; see Bibliography Ill). TMH Tangdai muzhi huibian (Zhou and Zhao [comp.], 1992 [see Bibliography Ill]) XZJ (Wan) Xuzang jing (rt!) (see Bibliography Ill, Nakano Tatsue OP et al [compiled], 1905-1912). (II) Primary Sources "Bingbu shangshu Daiguo gong zeng Shaobao Guo gong xingzhuan" by Zhang Yue (667-731) in 722. QTW233.1a-7b. Bore boluomiduo xinjing liieshu 1 juan, by Fazang !j( (643-712) in 702. T vol. 33, no. 1712. Cefu yuangui -IffiM:7Gml, 1,000 juan, compiled by Wang Qinruo (?-1013 t ) between 1005-1013. Beijing: Zhonghua shuju op*efi'5, 1960. Chaoye qianzai 6 juan, by Zhang Zhuo (660-733); references made to Cheng and Zhao (colla. & annot.), 1979. Da Fangguangfo huayan jing ganying zhuan 1 juan, edited by Hu Youzhen (?-783 t ) some time after 783 (Jianzhong 4 [February 6, 783-January 26, 784]) on the basis of a two-juan text prepared 78 n:NHuACHEN by Huiying (?-712t) sometime after 701 (and more likely, after 712). T vol. 51, no. 2074. Da Fangguangfo huayanjing suishu yanyi chao 90 juan, by Chengguan (738-839). T vol. 36, no. 1736. . Da Song Sengshi We 3 juan, by Zanning _* (919?-1001?) in 977. T no. 2126, vol. 54. "Da Tang Da lianfusi gu dade Kang Zang fashi zhi bei" by Yan Chaoyin (?-713?) either in the very end of 712 or at the very beginning of 713. T no. 2054, vol. 50, 280b-c. "Da Tang gu dade Siheng Hishi muzhiwen" by Chang Dongming 1t%;g (?-726 t ) in 726. TMH, 1321-1322. Da Zhou kanding zhongjing mulu by MJngquan (?-712t) and others in 695. T no. 2154, vol. 55. "Da Zhou xinyi Da Fangguangfo Huayan jing xu" by Wu Zhao (i.e. Empress Wu, 623/625-705) in 699. T no. 297, voL 10, la24-b2 (QTW 97.5b-7a). Fanwang jing pusa jieben shuji 4 juan, by Si"ingjang Mfllf (?-713 t ). XZJ no. 565, vol. 60. Fanwang jing pusajie ben shu 6 juan, by Fazang !. (643- 712). T no. 1813, vol. 40. F ayuan zhulin 100 juan, by Daoshi @t!t (ca. 596 - after 668) in 668. T no. 2122, vol. 53. Fozu tongji 54 juan, compiled by (?-1269 t ) between 1258 and 1269. T no. 2035, vol. 49. Gaoseng zhuan i@lif:i111J, 14 juan, initially completed by Huijiao (497-554) sometime between 519 and 522 (final version probably completed ca. 530). T no. 2059, vol. 50. Genben shuoyiqieyoubu binaiye zashi 40 juan, trans- lated by Yijing (635-713) in 710. Tno. 1451, vol. 24. "Guifeng Dinghui chanshi yoabing Guoshi shu" iEw!J"Eif*iBjjJmi*:ml'ffi!IDllBjjJ-:- . Zongmi's two letters (first one written shortly before November 12, 810, and the second dated November 12, 811). In Zongmi (780-841), Da Fang- guang yuanjue xiuduoluo liaoyijing liieshu zhu iOff.a:, T no. 1795, voL 39, 4.57 6c2-577 c8, 577 c25-578a6. Huayanjing zhuanji 5 juan, by Fazang (643-712) (largely com- pleted by 690). T no. 2073, vol. 5l. Ii gujinJodao lunheng 4 juan, compiled by Daoxuan @1[ (596- 667) in 661. T no. 2104, vol. 52. lin shu Hif, 130 juan, completed under the supervision of Fang Xuanling J% (578-648) in 648. Beijing: Zhonghua shuju <j:l.if fijJ, 1975. lin' gang bore jing jiyan ji 3 juan, by Meng Xianzhong :tiii:.tt\t\ (?-718 t ) in 718. XZJ no. 1606, vol. 149. liu Tang shu if Jlif, 200 juan, completed in 945 under the direction of Liu Xu (887-946), Beijing; Zhonghua shuju, 1975. FAZANG THE HOLY MAN 79 Kaiyuan shijiao lu 20 juan, by Zhisheng (fl. 700-740) in 730 . . T no. 2154, vol. 55. Lidai sanbao ji 15 juan, submitted by Fei Zhangfang Jltftl% (?- 598 t ) to the court at the very beginning of 598. T no. 2034, vol. 49. Longxing [fojiao] biannian tonglun 30 juan, by Zuxiu (?-l164 t ) in 1164. XZJ no. 1489, vol. 130. PiJpjang hwasang chOn Tang Tae Ch'iJnboksa kosaju piJn'gyiJng taediJk PiJpjang hwasang chOn Pusa jie yishu 2 juan, by Zhiyi (538-597). T no. 1811, vol. 40. "Qingliang guoshi hui da" dated October 4,811. Chengguan's reply to Zongmi's letter addressed to him shortly before November 12, 810. In Zongmi, Da F angguang yuanjue xiuduoluo liaoyi jing lileshu zhu, T no. 1795, vol. 39, 4.577c9-24. Quan Tang shi 900 juan, compiled by Peng Dingqiu (1645-1719) and others ca. 1707. Beijing: Zhonghua shuju, 1960. Quan Tang wen :i:r.!fX (Le. Qinding Quan Tang wen 1,000 juan, completed in 1814 by Dong Hao :i:Mr (1740-1818) and others. Taibei: Hualian chubanshe 1965. Ru Lengqiexin xuanyi 1juan, by Fazang (643-712) some- time between 704 and 705. Tvol. 39, no. 1790. Sanbao ganying yaolile lu .::=:. 3 juan, compiled by Feizhuo (?- 1063). T no. 2084, vol. 51. Sanguo zhi '::=:JP]jit;, 65 juan, by Chen Shou 11*$ (233-97). Beijing: Zhonghua shuji, 1982 (rpt. of 1959). Shiji 130juan, by Sima Qian (145-86 BC) ca 90BC. Beijing: Zhong- hua shuju, 1959. Shimen guijing yi 2 juan, by Daoxuan (596-667). Tno. 1896, vol. 45. "Shinkan Genju hiden shOgo" by Mujaku DochU (1653-1744) sometime between 1699 and 1744. Tno. 2054, vol. 50. 286c-289c. Shiyimian Gu(;mshiyin shenzhou jing 1 juan, translated by Yeshejueduo Jm*JIjIlli$ (Y!iSogupta?) sometime between 557-572. Tno. 1070, vol. 20. Shuoyuan 20 juan, by Liu Xiang ItlJ1;] (77BC-6BC). SKQS vol. 696. SiJk hwaiJm kyobun ki wont'ong ch'o 10 kwiJn, by Kyunyo tI:tL1l (923-973) on the basis of his delivered on Fazang's Huayan wujiao zhang lectures from 958 to 962. HPC 4: 239-510. Song gaoseng zhuan *jiiljiifl{$, 30 juan, by Zanning tt$ (919?-1001?) and others in 988. T no. 2061, vol. 50. Taiping yulang 1,000 juan, compiled by Li Fang *B.iJ (925-996) and others. SKQS vols. 893-901. Tang Tae Ch'iJnboksa kosaju piJn' gyiJng taediJk PiJpjang hwasang chOn m:k:lIm 1 kwiJn, by Choe Jiweon (857-904t) in 904. T no. 2054, vol. 50. 80 JINHUACHEN "Tang gu Luhu zhou Da Anjun muzhi" by an anonymous author in 709. TMZ, 1104-1105. Tang Huiyao 100 juan,. completed by Wang Pu (922-982). Shang- hai: Shangwu yinshu guan 1935 (3 vols.). Wanjong mullyu originally 23 lewan, only two lewon (14 and 22) extant. Compiled by UichOn (1055-1101) in late 11th century. HPC 4: 597-647 (DZ vol. 103). Xin Tang shu 225 juan, compiled by Ouyang Xiu (1007-1072), Song Qi (998-1061) and others between 1043 and 1060. Beijing: Zhonghua shuju 9=t.ii=}lU, 1975. "Xinyi Dasheng ru Lengqie jing xu" by Wu Zhao (i.e. Empress Wu, 623/625-705) in 704. QTW97.9b-l0b. Xu Gujin yijing tuji 1 juan, by Zhisheng (fl. 700-740) in 730. T no. 2152, vol. 55. Xu Huayan jing liieshu kanding ji 15 juan, by Huiyuan (673?-743?). XZl no. 194, vol. 5. "You Wuzhensi.shi" by Bai Juyi (772-846) in 814. QTS 429.4734 (Zhu Jincheng [colla. & annot.], Bai Juyi ji jianjiao, 339-344). Zan Guanshiyin pusa song 1 juan, translated (and probably also composed) by Huizhi (fl. 676-703) in Changshou 2 (6 December 690- 25 November 691). Tno. 1052, vol. 20. Zhenyuan xinding shijiao mulu 30 juan, by Yuanzhao illm (727-809) between 799 and 800. T no. 2157, vol. 55. Zizhi tongjian 294 juan, compiled by Sima Guang ifj1.lJ'(; (1019-1086) and others and presented to the court in 1084. Beijing: Zhonghua shuju, 1976. (Ill) Secondary Sources Barrett, T.H., 2001. The Rise and Spread of Printing: A New Account of Reli- gious Factors (SOAS Working Papers in the Study of Religions), London: ,:>London University. -, 2001a. "Stiipa, siltra and sama in China, c. 656-706 CE." Buddhist Studies Review 18.1: 1-64. Benn, Charles D., 1991. The Cavern-mystery Transmission: A Taoist Ordination Rite of A.D. 711. Honolulu: University of Hawaii Press. Benn, James, 1998. "Where Texts meet Flesh: burning the body as an apocry- phal practice in Chinese Buddhism", History of Religions 37 (4): 295-322. -, 2001. Burning for the Buddha: Self-immolation in Chinese Buddhism. lished Ph.D Dissertation, University of California, Los Angeles, Los Angeles. Brown, Peter Robert Lamont, 1971. "The and Function of the Holy Man in Late Antiquity." Journal of Roman Studies 61: 81-101. Cai Hongsheng 1998. Tangdai Jiuxinghu yu tujue wenhua Beijing: Zhonghua shuju. FAZANG THE HOLY MAN 81 Chavannes, Edouard, 1919. "Le jet des Dragons," Memoires concernant /'Asie Orientale 3: 55-220. Chen, Jinhua, 2002.' "Sarira and Scepter: Empress Wu's Political Use of Bud- dhist Relics," 1 ournal of the International Association of Buddhist Studies 25.2: 33-150. -, 2002a. Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. Kyoto: Italian School of East Asian Studies. -,2003. "More Than a Philosopher: Fazang (643-712) as a Politician and Mir- acle-worker." History of Religion 42.4: 320-358. -,2004. "Tang Buddhist Palace Chapels," lournal of Chinese Religions 32: 101-173. -,2004a. "Another Look at Tang Zhongzong's (r. 684, 705-710) Preface to Yijing's (635-713) Translations: With a Special Reference to Its Date," Indo Tetsugaku bukkyogaku kenkyu -1 ;.,- (Studies in Indian Philosophy and Buddhism, Tokyo University) 11: 3-27. -, forthcoming. History and His Stories: New Perspectives on the Intellectual and Religious Life of the Avatal"{lsaka Master Fazang. -, forthcoming(a). "A Daoist Princess and a Buddhist Temple: A New Theory on the Causes of the Canon-delivering Mission Commissioned by Princess Jinxian (689-732) in 740," Bulletin of the School of Oriental and African Studies 69.1 (February 2006) (forthcoming) -, In Preparation. Collusion and Collision: Buddhism and Taoism's Politico-eco- nomic Roles in the Tang Restoration (704-713). Chen Yinque 1992. "Sanguozhi Cao Chong Hua Tuo zhuan yu fojiao gushi" In Chen Yinque shixue lunwen xuanji (Shanghai: Shanghai guji chubanshe 1992), pp. 36-40. Cheng Yizhong fU9:<):l, Zhao Shouyan Mi'if{l/& (collated and annotated), 1979. Sui Tang jiahua Chaoye qianzai Beijing: Zhonghua shuju. DeWoskin, Kenneth J. 1983. Doctors, Diviners, and Magicians of Ancient China: Biographies of Fang-shih. New York: Columbia University Press. Egami Namio rrJ:$Jt7c, 1948. "Yiirashia hoppo minzoku no sorei ni okeru limen setsui senbatsu ni tsuite" ::J.. '7 '7 .,.. 7 0) (.: :b" 0' -c. In Yurashia kodai hoppo bunka: Kyodo bunka ronko::J.. '7 '7 .,.. 7 (Tokyo: Yamakawa shuppansha w)11 tJjjl& *, 1948), pp. 144-157. -,1965-67. Ajia bunka-shi kenkyu 7 :l 7 jc1t5:.liJf3i. Tokyo: Yamakawa shup- pansha w)1/ tJjjl&H (2 vols; vol. 1, Yosetsu hen vol. 2, Ronko hen
Forte, Antonino, 1976. Political Propaganda and Ideology in China at the End of the Seventh Century: Inquiry into the Nature, Author; and Function of the Tunhuang Document S. 6502. Followed by an Annotated Translation. Napoli: Istituto Universitario Orientale, Seminario di Studi Asiatici. -, 1984. "The Activities in China of the Tantric Master Manicintana (Pao-ssu- wei" }i!l,'!1E: ?-721 A.D.) from Kashmir and of his Northern Indian Collab- orators," East and West 34/1-3: 301-347. 82 JINHUACHEN -, 1985. "Hui-chih (fl. 676-703 A.D.), a Brahmin Born in China," Annali del- l'Istituto Orientale di Napoli 45: 105-134. -, 1988. Mingtang and BudtJhist Utopias in the History of the Astronomical Clock: The Tower, Statue 'and Armillary Sphere Constructed by Empress Wu. Roma: Istituto Italiano per il Medio ed Estremo Oriente [Series Orientale Roma, vol. LIX], and Paris: Ecole d'Extreme-Orient [Publications de l'Ecole d'Extreme-Orient, vol. CXL V. -, 1996. "The in Chang'an: Foundation and Name Changes," L'inscription nestorienne de Si-ngan-fou: A Posthumous Work by Paul Pel- liot (ed. Antonino Forte, Kyoto and Paris: Scuola di Studi sull'Asia Orien- tale and College de France, Institut des Hautes Etudes Chinoises), pp. 429- 472. . -, 1998. "The Maitreyist Huaiyi (d. 695) and Taoism," Tang yanjiu (Journal of Tang Studies) 4: 15-29. -, 1999. "The Maitreyist Huaiyi (d. 695) and Taoism. Additions and Correc- tions," Tang yanjiu 5: 35-38. Fujiyoshi Masumi 1997. "Kegonkyo denki no kanta. Hozo to Taigenji" Q) tJJi1J - c. -, in Kegongaku ronshU .M*ii6U-. (ed. KamataShigeo hakushikokikinenkai Tokyo: Daizo shuppan, 1997), pp. 311-333. Graff, David A., Medieval Chinese Warfare, 300-900. London: Routledge. Guisso, R[ichard]. W.L., 1978. Wu Tse-t'ien and the Politics of Legitimation in T' ang China. Western Washington University, Occasional Papers Volume 1 L -, 1979. "The Reigns of the Empress Wu, Chung-tsung and Jui-tsung (684-712)," in The Cambridge History of China (vol. 3, Sui and Tang China [589-906], Part 1) (ed. Denis Twitchett, Cambridge,London, New Yok, Melbourne: Cambridge University Press, 1979), pp. 290-332. Han Wei Luo Xizhang Bi2:!i., 1983. "Famensi chutu Tang Zhongzong xiafa rota ming" Wenwu Jt!lm 6: 14-16. Hucker, Charles O. (compiled), 1985. A Dictionary of Official Titles in Imperial China. Stanford: Stanford University Press. Ishii Kosei ;fi*0JJX;, 2002. "Sokuten Buko Daijo nyii Ryoga kyo jo to Hozo Nyii Ryoga shin gengi - Zenshii to no kankei ni ryui shite" j{IJ:7i:lEtJ J c. r - * c. Q) 1HIf* [., -c -, Koma- zawa daigaku zen kenkyujo nenbO 13.14: 25-44. Jan, Yun-hua, 1965. "Buddhist Self-immolation in Medieval China," History of Religions 4: 243-265. Kamitsuka Yoshiko "Sokuten buko ki no dokyo" in T6dai no shuky6 (ed. Yoshikawa Tadao E JI L\!J.7c , Kyoto: Hoyii shoten, 2000), pp. 247-268. Kieschnick, John, 1997. The Eminent Monk: Buddhist Ideals in Medieval Chinese Hagiography. Kuroda Institute Studies in East Asian Buddhism 10, Hono- lulu: University of Hawai'i Press. FAZANG THE HOLY MAN 83 Ku Cheng-mei (pinyin: Gu Zhengmei) 1996. "Longmen 1eigu-tai san- dong de kaizao, xingzhi yu dingnian" In Longmen shiku yiqianwubai zhounian guoji xueshu taolunhui lunwenji (ed. Longmen shiku yanjiu- suo llHHiJilIJiJf'nWf. Beijing: Wenwu chubanshe 1996), pp. 166-182. Lau, D.C. (trans.), 1963. Tao-te ching. Harmondsworth: Penguin Books. - (trans.), 1970. Mencius. Harmondsworth: Penguin Books. Lei Wen 'i'Pli, 2003. "Geer limian yu cixin poufu - Cong Dunhuang 158 ku beibi niepan bian wangzijuai tu shuoqi" - .1):$5:1 158 Zhongguo dianji yu wenhua <P 2003 (4): 95-104. Li Songtao 2003. "Lun Qidan Li Jinzhong Sun Wanrong zhi luan" Shengtang shidai yu Dongbeiya zhengju :illl!)l!flf(f (ed. Wang Xiaofu XI} it, Shanghai: Shanghai cishu chu- banshe -ti4UH!Ft:!:lJl&f), pp. 94-115. Mair, Victor, 1993. "The Biography of Hua-t'o from the History of the Three Kingdoms." In The Columbia Anthology of Traditional Chinese Literature (ed. Victor Mair, New York: Columbia University Press), pp. 331-341. Mitani Gen 1984. "Nainiku ajia no sh5shin ni kansuru ichi shiron" r*J Ili 7 ,; 7 I: T 1.> Shigaku zasshi 93.6: 144-157. Nakano Tatsue et al (compiled), 1905-1912. Dai Nihon zokuzokyo 120 cases. Kyoto: Z5ky6 shoin Okano Makoto 2000. "T5 no An Kinz5 no kappuku" )l!f (7) (7) tuJtl[. Hoshigaku kenkyakai kaibt5 !.'t*litf'nWrWrR 5 (2000): 33-37. Ono Katsutoshi 'J'lfmf,*", 1989. ChLlgoku Zui To Cht5anjiin shiryo shasei <P1mil 2 vols., Kyoto: H5z5kan. Palumbo, Antonello, 1997. "On the Author and Date of the Zhenzheng lun An Obscure Page in the Struggle between Buddhists and Taoists in Medieval China." Annali dell'Istituto Orientale di Napoli 57.3-4: 305-322. Robson, James, 2002. Imagining Nanyue: A Religious History of The Southern Marchmount through the Tang [618-907J. Ph.D. Dissertation, Stanford University. Rong Xinjiang 1999. "Beichao Sui Tang Sute ren zhi qianxi jiqi juluo" Guoxue yanjiu Iill1J*JiJf'n 6: 27-85. Schafer, Edward H., 1965. "Notes on T'ang Culture II." Monumenta Serica 24: 130-154. Sen, Tansen, 2002. Buddhism, Trade, and Diplomacy in the Realignment of Sino- Indian Relations, 600-1400. (Honolulu: University of Hawaii Press. Sharf, Robert H., 2001. Coming to Terms with Chinese Buddhism: a Reading of the Treasure Store Treatise. Honolulu: University of Hawai'i Press. Shilsho Hozonkai *'I'f*f?:Wr (compiled), 1915-1928. Zoku Jodo-shLl zensho Tokyo: Shasho hozonkai *'I'f*f?:Wr. 84 JINHUACHEN Sun Yinggang 2003. "Chang'an yu Jingzhou zhijian: Tang Zhongzong yu fojiao" in Tangdai Zongjiao xinyang yu shehui (ed. Rong Xinjiang Shanghai: Shang- hai cishu chubanshe, 2003), pp. 125-150. Takakusu Junjiro Watanabe Kaigyoku et al (compiled), 1924-1932. TaishO shinshu daizokyo 100 vols. Tokyo: Taisho issaikyo kankokai Teiser, Stephen, 1988. "Having once Died and Returned to Life: Representation of Hell in Medieval China," Harvard Journal of Asiatic Studies 48: 433-464. Tongguk taehakkyo pulchon kanhaeng wiwonhoe nae Han'guk Pulgyo chOnso pyonch'an wiwon *Wll::k:* & (compiled), 1979-1984. Han'guk Pulgyo chOnso 6 vols. Seoul: Tongguk taehakkyo ch'ulp'anbu *Wll::k:*t.lt:l!'i&'i!!l. Twitchett, Denis C. and Howard J. Wechsler, 1979. "Kao-tsung and the Empress Wu: The Inheritor and the Usurper," in Cambridge History of China, Vol. 3.1, (ed. Denis C. Twitchett; Cambridge: Cambridge University Press, 1979), pp. 242-289. Wang Bangwei .:E;I'ilKiI (edited and annotated), 1995. Nanhai jigui neifa zhuan jiaozhu t.ltff. Beijing: Zhonghua shuju. Wang, Eugene, 2005. Shaping the Lotus Sutra: Buddhist Visual Culture in Medieval China. Seattle: University of Washington Press. Weinstein, Stanley, 1973. "Imperial Patronage in T'ang Buddhism," in Perspec- tives on the T'ang (eds. A. Wright and D. Twitchett; New Heaven: Yale Uni- versity Press, 1973), pp. 265-306. Wu Limin !RiLlO\.':; and Han Jinke 1998. Famen digong Tang mi mantuo- luo zhi yanjiu Hong Kong: Zhonguo fojiao you-xian gongsi Wu Yugui !R3sJt, 2001. Zhongguo fengshu tongshi (Sui Tang wudai juan) Shanghai: Shanghai wenyi chubanshe :l !'i&f. Yang Bojun (annotated and translated), 1960. Mengzi yizhu " Beijing: Zhonghua shuju. Yen Chuan-ying, 1986. "The Sculpture from the Tower of Seven Je'Yels: The Style, Patronage Iconography of the Monument." Unpublished Ph.D Dis- sertation, Harvard University. Yingyin Wenyuan-ge siku quanshu I1!IJ!I[3::i', 1,500 vols. Tabei: Tai- wan shangwu yinshuguan 1983-1986. Yii, Chiin-fang, 2001. Kuan-yin: the Chinese Transformation of Avalokitesvara. New York: Columbia University Press. Zhou Shaoliang [;!iJ!.\B et al., compiled, 1992. Tangdai muzhi huibian Shanghai: Shanghai guji chubanshe J:;4!j:llflli:l!'i&f. Zhu Qianzhi (collated and annotated), 1984. Laozijiaoshi Bei- jing: Zhonghua shuju. DHARAl':tl AND SPELLS IN MEDIEVAL SINITIC BUDDIDSM RICHARD D. MCBRIDE, II It has become common for scholars to interpret the ubiquitous presence of dharaI)I (tuoluoni ~ t ~ m ) and spells (zhou 1l7L) in medieval Sinitic Bud- dhism! as evidence of proto-Tantrism in China 2 For this reason, infor- mation associated with monk-theurgists and thaumaturges has been organ- ized in a teleological manner that presupposes the characteristics of a mature Tantric system and projects them backward over time onto an earlier period. Recently, however, scholars such as Robert H. Sharf have begun to point out the limitations of this approach to understanding the nature of Chinese Buddhism and religion 3 . This essay will address two inter-related questions: (1) How did eminent monks in medieval China conceptualize dharar.li and spells? And (2) did they conceive of them as belonging exclusively to some defined tradition (proto-Tantric, Tantric, or something else)? In this essay I will present a more nuanced view of the mainstream Sinitic Buddhist understanding of dharaI)I and spells by providing back- ground on the role of spell techniques and spell masters in Buddhism and medieval Chinese religion and by focusing on the way three select The author of this article wishes to express gratitude to Gregory Schopen, Robert Buswell, George Keyworth, James Benn, Chen Jinhua, and the anonymous reviewer for their comments and suggestions on how to improve the article. 1 In this essay I deploy word "dhar<n:lI" following traditional Buddhist convention in both the singular and plural senses. I also use the word "medieval" rather loosely to refer to the period extending from the Northern and Southern Dynasties period through the end of the Tang, roughly 317-907 C.E. 2 In this essay I use the words "proto-Tantric" and "Tantric" instead of the commonly- deployed but problematic term "Esoteric Buddhism" (mijiao W ~ ) . For problems with the word mijiao see my essay "Is There Really 'Esoteric' Buddhism?" Journal of the Inter- national Association of Buddhist Studies 27, no. 2 (2005): 329-356. 3 See, for instance, Robert H. Sharf's essay "On Esoteric Buddhism in China," which comprises Appendix 1 to his Coming to Terms with Chinese Buddhism: A Reading of the Treasure Store Treatise (Honolulu: University of Hawai'i Press, 2002), 263-278. Journal of the International Association of Buddhist Studies Volume 28 Number 1 2005 86 RICHARD D. MCBRIDE, II intellectuals conceptualized them: Iingying Huiyuan (523-592), an influential sixth-century scholiast and dharaI)I practitioner; Daoshi 31!ii!: (ca. 596-683), the seventh-century compiler of an important Bud- dhist encyclopedia; and Amoghavajra (Bukong 705-774), the third of the three "Tantric" masters of the eighth century. I selected these three individuals because each one composed an essay on dhararM following dif- ferent approaches. Huiyuan represents the emerging Chinese Buddhist intellectual community that mastered Sino-Indian literature,. Daoshi embodies the mature cominunity in the mid-seventh century that seeks to demonstrate how Buddhism is Chinese, and Amoghavajra serves as a spokesperson of the putative "Tantric" perspective. In this essay I will not attempt to define the terms "dharaI)I" and "spell" but will let the lit- erature speak: for itself. The literary evidence will demonstrate that dhararM were not conceptualized as "proto-Tantric" in medieval Sinitic Buddhism. In fact, to the contrary, defined as "spell techniques" (zhoushu they were a common component of mainstream Chinese religion. For much of the twentieth century scholars have debated the nature and defmition of dhararM and their problematic association with Tantric Buddhism. There are essentially two ways that researchers have approached this topic: theoretically and historically. Most scholarship on dharaI)I has followed the theoretical approach, but this also falls roughly into two camps: (1) scholars following the work of Etienne Lamotte, who hold that dharaI)I are actually mnemonic devices or codes for storing or maintain- ing information 4 ; and (2) those following the writings ofL. Austine Wad- dell and Guiseppe Tucci, who hold the teleological position that "dhararM the kernel from which the first Tantras developed."5 Much of 4 See Lamotte, trans., Le traite de la grande vertu de sagesse de Niigiirjuna (Mahiipra- jfiiipiiramitiisastra), 5 vols. (Louvain: Institut orientaliste, Universite de Louvain, 1944- 1981),4:1854-1869; Jens Braarvig, and Pratibhana: Memory and Eloquence of the Bodhisattvas," Journal of the International Association of Buddhist Studies 8, no. 1 (1985): 17-29. 5 See L.A. Waddell, "The 'DhiiraI}I' Cult in Buddhism, Its Origin, Deified Literature and Images," Ostasiatische Zeitschrift 1 (1912-1913): 160-165, 169-178; for some early translations of dhiiraI}I from Tibetan sources see L. Austine Waddell, "The Dharani or Indian Buddhist Protective Spell," Indian Antiquary 43 (1914): 37-42,49-54,92-95; and, for the quote, see Guiseppe Tucci, Tibetan Painted Scrolls, An artistic and symbolic illus- tration of 172 Tibetan paintings preceded by a survey of the historical, artistic, literary and religious development of Tibetan culture with an article of P. Pelliot on a Mongol Edict, AND SPELLS IN MEDIEVAL SINITIC BUDDlllSM 87 the sc:,:holarship dealing with dharaI)I is sectanan in nature. Japanese sec- tarian scholars of the Shingon school i3 *, for the most part, understand dharat;U as precursors to their own Tantric system 6 Although some per- niciously false sectarian views are now being discarded, many scholars still hold to the position that the "true" understanding and usage of dhBraIfi is in the Tantric or "Esoteric" context? There are a few scholars who, viewing the literary materials and archeo- logical remains historically, suggest a contrary reading of the evidence. Gregory Schopen, who deploys a strict definition of Tantric Buddhism, has demonstrated that some dharat;U actually used in the Indian cultural sphere should not be classified as "Tantric" because there is nothing Tantric about them s . Also, Arthur Waley suggested that dhiiraI)I did not become associated with Tantric Buddhism until the eighth century and coined the term "DharaI)I Buddhism" to describe the Buddhism of Dunhuang from the fifth to the eighth centuries 9 These scholars, however, represent the minority. the translation qf historical documents and an appendix on pre-Buddhistic ideas of Tibet, vol. 1 & vol. 2 (Roma: La Libreria Dello Stato, 1949), 1 :224. 6 See Sharf, "On Esoteric Buddhism in China," 263-278, which contains an overview of early and important Japanese scholarship; see also, for instance, Takubo Shuyo fflI'ii', Shingon Daraniz6 no kaisetsu (An Explanation of the Shingon DhliraI)I Storehouse) (Tokyo: Kanoen 1967); and Ujilce Kakusho Darani no sekai (The World of Dhlir3l)l) (Osaka: Tohii Shuppan :*:OntBJl&, 1984). 7 See, for instance, Abe Ryiiichi, The Weaving of Mantra: Kakai and the Construction of Esoteric Buddhist Discourse (New York: Columbia University Press, 1999), 152-157, 165-177, 182. 8 Schopen suggests that most dhliraI)I are not Tantric "if by 'Tantric' we mean that phase of Buddhist doctrinal development which is characterized by an emphasis on the central func- tion of the guru as religious preceptor; by sets - usually graded - of specific initiations; by esotericism of doctrine, language and organization; and by a strong emphasis on the real- ization of the goal through highly structured ritual and meditative techniques. If 'Tantric' is to be used to refer to something other than this, then the term must be clearly defined and its boundaries must be clearly drawn. Otherwise the term is meaningless and quite certainly mis- leading." See Schopen, "The Text of the 'DhliraI)I Stones from Abhayagiriya': A Minor Con- tribution to the Study of Mahayana Literature in Ceylon," Journal of the International Asso- ciation of Buddhist Studies 5, no. 1 (1982): 105; see also Schopen, and DhliraI)Is in Indian Inscriptions: Two Sources for the Practice of Bud- dhism in Medieval India," Wiener ZeitschriftjUr die Kunde Siidasians 39 (1985): 147. 9 See Waley, A Catalogue of Paintings recovered from Tun-huang by Sir Aurel Stein (London: Printed by the Order of the Trustees of the British Museum and of the Govern- ment of India, 1931), xiii-xiv. 88 RICHARD D. MCBRIDE, II For the case of China, mainstream scholarship has alSO' tended toward the teleological view that dharm:u, spells, and their associated rituals are proto-Tantric. Based in part on Japanese sectarian scholarship, scholars have suggested that a Tantric Buddhist "school" was established in China in the first half of the eighth century through the ministrations of the "three Tantric masters" - SubhakarasiIpha (Shanwuwei 635-735), Vajrabodhi (Jin'gangzhi 671-741), and Amoghavajra (Bukong 705-774). However, Tantric Buddhism apparently disappeared as a distinct "school" in China a little more than a century later. This view was established in western scholarship by Chou Yi-liang in his ground- breaking article "Tantrism in China." 10 Michel Strickmann, in some of his writings, fleshed out this view by emphasizing connections to Daoism, which he suggests assimilated and preserved Tantric Buddhist elements and practices ll . Other recent studies attempt to account for the supposed disappearance of Tantric Buddhism in China by demonstrating how Tantric ideas diffused throughout Chinese Buddhism12. While these and other works provide much stimulating detail they tend to ignore the views that prominent Buddhist intellectuals espoused and promoted concerning dharaI).l and spells in their exegetical works and in the hagiographical literature written about them. Only a few works of scholarship have touched on this type of material from this per- spective!3. 10 See Chou Yi-liang, "Tantrism in China," Harvard Journal of Asiatic Studies 8 (1945): 241-332; Kenneth Ch' en, Buddhism in China: A Historical Survey (Princeton: Prince- ton.University Press, 1964),325-337. II See Strickmann, Mantras et mandarins: Ie bouddhisme tantrique en Chine (paris: Editions Gallimard, 1996),52-53,428 n. 70, 73-74, 120-124; and Chinese Magical Medicine, ed. Bernard Faure (Stanford: Stanford University Press, 2002); see also Strickmann, "The Consecration Siltra: A Buddhist Book of Spells," in Chinese Buddhist Apocrypha, ed. Robert E. Buswell, Jr. (Honolulu: University of Hawai'i Press, 1990), 80-81. 12 See the important and comprehensive work of Lii Jianfu Zhongguo Mijiaoshi (History of Chinese Tantric Buddhism) (Beijing: Zhongguo Shehui Kexue Chubanshe, 1995). 13 See Ujike Kakusho, Darani shiso no kenkyil (Research on DharaI)I Thought) (Osaka: TohO Shuppan 1987); Naomi Gentetsu ii1!#!i:j;;T!T, "Koso- den no ju" (Spells in the Gaoseng zhuan), Toyo shien JltU.st:1!il33 (1989): 32-48; and John Kieschnick, The Eminent Monk: Buddhist Ideals in Medieval Chinese Hagiography (Honolulu: A Kuroda Institute Book, University of Hawai'i Press, 1997),82-92. DHARAl':tl AND SPELLS IN MEDffiVAL SINITIC BUDDHISM 89 Spells and Spell Masters in Buddhism and Medieval Chinese Religion Spells and thaumaturgy were already integral aspects of Chinese reli- gion long before the introduction of Buddhism to China l4 . This aspect of the complex structure of practices, beliefs, and rituals comprising Chinese religion in Han times (ca. 206 B.C.E.-220 C.E.) and before has been char- acterized as "the search for personal welfare."l5 Many male and female shamans, spirit mediums, diviners, and thaumaturges, as well as hermits and recluses, enjoyed local cult followings due to their skills in using spells and talismans to control ghosts and illnesses, and in elixirs, medi- cines, and gymnastic practices for inducing longevity and, so they claimed, "immortality," from the third century B.C.E. to the third century C.El6. Many of these thaumaturges were believed to be transcendent beings, immortals, or sylphs (xian fill, shenxian :flflfill). They were often patronized by local elites who desired to learn their techniques and some enjoyed great followingsl7. Both Daoist masters and Buddhist monks competed with these figures and presented their own spells and practices to prove the effi- cacy of their respective religious paths; hence, adept monks and bodhisattvas were popularly conceived of as both miracle workers and sylphs ls . 14 Sawada Mizuho ChUgoku no juht5 (Chinese Spells), rev. ed. (Tokyo: Heika Shuppansha :lJZfliJtf:lJIlHI::, 1984); Donald Hmper, "Spellbinding," in Religions of China in Practice, ed. Donald S. Lopez, Jr. (Princeton: Princeton University Press, 1996), 241-250. 15 Mu-chou Poo, In Search of Personal Welfare: A View of Ancient Chinese Religion (Albany: SUNY Press, 1998). 16 Rolf A. Stein, "Religious Taoism and Popular Religion from the Second to Seventh Centuries," in Facets of Taoism: Essays in Chinese Religion, ed. Anna K. Seidel and Holmes H. Welch (New Haven: Yale University Press, 1979),53-81. 17 Robert Ford Campany, To Live As Long As Heaven and Earth: A Translation and Study of Ge Hong's Traditions of Divine Transcendents (Berkeley and Los Angeles: Uni- versity of California Press, 2002), 85-97, and passim. 18 Tsukamoto Zenryii Shina Bukkyoshi kenkyu: Hokugi-hen : (Studies in Chinese Buddhist History: Northern Wei) (Tokyo: Kobundo, 1942),564- 571,571-581,581-594,605-609; see also Hattori Machihiko "Hokugi Rakuyo jidai ni miru shinsen shiso" in Dokyo kenkyu ronshU: Dokyo no shiso to bunka; Yoshioka Hakushi kanreki kinen (English title: Collected Essays on Taoist Thought and Culture), compo Yoshioka Yoshitoyo Hakushi Kanreki Kinen Ronshil Kankokai (Tokyo: Kokusho Kankokai 1977), 193-212; Mu-chou Poo, "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China," Numen 42 (1995): 172-196. 90 RlCHARD D. MCBRlDE, II The supernormal powers traditionally attributed to ordained monks advanced in meditative cultivation, and more especially associated with bodhisattvas, placed these figures in both comparison to and competition with their Chinese counterparts. These powers or "spiritual penetrations" (shentong :f$ili[), as they became known in China, come in lists of five or six, and include: the ability to work miracles, supernormal hearing, the ability to read minds, recollection of one's past lives, the ability to dis- cern the previous lives of others, and comprehension that one's spiritual state is no longer plagued by any form of defIlement 19 One of the earliest references to, if not the locus classicus of, this term is a short Hfuayana sutra translated by An Shigao (fl. 148) titled Siitra on the Brah- mans' Avoiding Death (Poluomen bisi jing which tells how four brahman monk-sylphs (xianren {lirA, a common translation for or Indian thaumaturges), cultivated various wholesome dharmas and the five spiritual penetrations and were able to allay death; thus demon- strating to the Chinese audience of this sutra that physical immortality is possible 20 . Even though the Siitra on the Brahmans' Avoiding Death is a 19 The five spiritual penetrations (Ch. wu shentong litifilm, wutong lilHi, Skt. pafzca- abhijfziif}) are the 1) divine eye (divyacakeus, tianyan tong 5'(:llNlm), 2) divine ear (divya- srotra, tianer tong 5'(::EI=lm), 3) knowledge of the thoughts of others (para-citta-jiiiina, taxin tong ft!!,{,'lm), 4) recollection of former incarnations (pilrvanirviisiinusmrti, suzhu tong 1l1HlHi), 5) "deeds leading to magical power and release" or "direct experience of magical power (rddhisiikeakriyii, shenjing tong t$:tll:lm). See Apidamo da piposha lun ([Abhidharma-JMahiivibhiieii) 411, T 1545, 27.728b12- 24; 727b22-24. The six spiritual penetrations (Ch. liu shentong 7\t$lm; Skt. are 1) psychic power (rddhi-vidhi-jfziina, shenzu tong tifiJElm), magical power; 2) heavenly ear (divya-srotra-jiiiina, tianer tong 5'(::EI=lm), supernormal hearing; 3) cognition of others' thoughts (para-citta-jiiiina, taxin tong ft!!,1L.,lm), the ability to read minds; 4) recollection of past lives (pilrva-nirviisiinusmrti-jfziina, suming tong :@rii'i'lm), 5) heavenly eye (divya- cakeus-jfziina, tianyan tong the ability to discern the previous lives of others; and 6) cognition of the extinction of outflows (iisrava-keaya-jfziina, loujin tong i,mjl;lm), a state in which one is no longer plagued by any form of defilement. See Apidamo da piposha lun 102, T 1545, 27.530a18-blO; and Dazhidu lun 28, T 1509, 25.264a-266b; see also Etienne Lamotte, trans., Le traite de la grande vertu de sagesse de Niigiirjuna, 4: 1809-1838. By means of the spiritual penetrations a bodhisattva purifies his buddhakeetra; see Mohe zhiguan 2a, T 1911, 46.14a-b. 20 Poluomen bisijing, T 131, 2.854b. For more discussion on early Chinese Buddhist scriptures that demonstrate Daoist and Chinese religious interests see Henri Maspero, Le taoisme et les religions chinoises, preface de Max Kaltenmark (Paris: Gallimard, 1971), 446; in English see Maspero, Taoism and Chinese Religion, trans. Frank A. Kierman, Jr. (Amherst: University of Massachusetts Press, 1981), 411. AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 91 "Hlnayana" scripture, the powers attributed to monk-adepts became important characteristics ascribed to Mahayana monks in the Sinitic cul- tural sphere. Scholars have long emphasized the role that Buddhist monks such as the Central Asian thaumaturge Fotudeng (or Fotucheng, d. 348) played in the conversion of the Chinese to Buddhism. Fotudeng arrived in North China around 317 when a confederation of Huns, led by the hegemons Shi Le EJJ (d. 333) and Shi Hu Ere (d. 349) of the Later Zhao i'&m (319-352), thrust the Jin ff (265-317) out of the Central Plain, the ancient Chinese heartland. Fotudeng became famous for his ability to foretell the future and to know the particulars of events taking place hun- dreds of miles away. He used spell techniques to win Shi Le's support of Buddhism: he took his begging bowl, fIlled it with water, burned incense, and chanted a spell over it. In a moment blue lotus flowers sprang up, the brightness of which dazzled the eyes. Later, Shi Hu had a son named Bin YJIt, whom Shi Le treated as a foster son. Le loved Bin very dearly, but Bin was taken ill unexpectedly and died. After two days had passed, Le called for Fotudeng and charged him with bringing the boy back to life. The monk enchanted a toothpick by means of a spell. Bin was able to get up almost immediately and recovered fully after a short time 21 . Accounts of marvels performed by monks circulated by word of mouth and even- tually were amassed in collections of miracle tales. Along with laudatory information gleaned from stele and stiipa inscriptions, these anecdotes became the basic source material for the hagiographies contained in the Lives of Eminent Monks' collections (gaoseng zhuan r,jM1$)22. After the time of Fotudeng Chinese people became infatuated with India and Indian Mahayana Buddhism. The Sanskrit spells of Mahayana 21 Gaoseng zhuan fiij{tw 9, T 2059, 50.383b21, c9; 384b24; 385a4, a6, alO, b19; Tang Yongtong mlflm, Han Wei liang lin Nanbeichao fojiao shi (His- tory of Buddhism during the Han, Wei, Two Jin, and Southern and Northern Dynasties) (Shanghai, 1938; rpt. Shanghai: ShanghaiShudian J:lilH!H", 1991), 121-186; ArthurF. Wright, "Fo-t'u-teng: A Biography," Harvard lournal of Asiatic Studies 11, nos. 3-4 (December, 1948): 321-371; see also Tsukamoto Zenryii, A History of Early Chinese Buddhism, trans. by Leon Hurvitz, 2 vols. (Tokyo, New York, San Francisco: Kodansha, 1985) 1:257. 22 Koichi Shinohara, "Two Sources of Chinese Buddhist Biographies: Stiipa Inscriptions and Miracle Stories" in Monks and Magicians: Religious Biographies in Asia, ed. Phyllis Granoff and Koichi Shinohara (Oakville, Ontario: Mosaic Press, 1988), 119-228. 92 RICHARD D. MCBRIDE, II Buddhist thaumaturges of the fourth and fifth centuries became so pop- ular that the Daoist Lingbao 1lBf (Numinous Treasure, Spiritual Treasure) tradition, which flourished in the fifth and sixth centuries, produced a series of revelations containing incantations in the "Hidden Language of the Great Brahma." Mimicking the Sanskrit sounds of Buddhist dharaI)I, these Daoist spells claimed to be celestial language, the secret names of the gods, by which adepts were able to draw upon the powers of the Heavens. So attractive was the potent language of the exotic western lands that fierce competition between Buddhists and Daoists in 'the field of efficacious spells continued throughout China's great cosmopolitan age of the Tang (618-907)23. However, this is not the only view pre- sented in Buddhist literature. One anecdote suggests that Buddhists first began to use spells in response to harassment by Daoists. The hagiogra- phy of Tanxian (fl. 504-550), a mysterious monk remembered for his prowess as a miracle worker, says that Buddhists did not at first learn thaumaturgy (jangshu 1rvf!j'), but only did so since Daoists (daoshi chanted spells to pester Buddhist monks - causing their begging bowls to be thrown into the air and to fall tumbling to the ground and causing the bridges in a given region to fall to the ground and to stand on end. Hence, Buddhists were forced to defend themselves by cultivating the powers of spiritual penetrations 24
Monks from India and Central Asia were held in high regard and were esteemed greatly for their knowledge of real Buddhism. Chinese Buddhist pilgrims, such as Faxian (d. after 423), spent years traveling around the Indian cultural sphere and recorded many facets of Buddhist belief, doctrine, and practice so that his fellow monks could institute "real" Mahayana Buddhism in China 25 . While these writings are certainly important 23 Stephen R. Bokenkamp, Early Taoist Scriptures (Berkeley, Los Angeles, London: University of California Press, 1997), 385-389. 24 Xu gaoseng zhuan 23, T 2060, 50.625b5-6, 18. 25 Faxian traveled throughout the Indian cultural sphere from 399-414 C.E. For the bio- graphy ofFaxian see Gaoseng zhuan 3, T 2059, 50.337b-338b; see also, James Legge, trans. A Record of Buddhistic Kingdoms (Oxford: Clarendon, 1886; rpt. New York: Dover, 1965), 1-8; and Ch'en, Buddhism in China, 89-91. See also "Dharmasucher" - Reliquien- Legenden. Der iilteste Bericht eines chinesishen buddhistischen Pilgerm6nchs aber seine Reise nach Indien: Das Gaoseng-Faxian-zhuan als religionsgeschitliche QueUe (Unter- suchungen zum Text und Dbersetzung des Textes) (Wiirzburg, 1997; unveri:iffentlichte D ~ AND SPELLS IN MEDIEVAL SINITIC BUDDIDSM 93 documents in any attempt to understand medieval India we must remem- ber that they were written to be read by an audience fluent in literary Chinese! As these' books were written by Chinese Buddhists for con- sumption in the Sinitic cultural sphere they may indeed tell us more about Chinese interests and concerns than what was really going on in India. We should also remember that the evidence for Buddhism in India proper suggests that it was never dominated by the Mahayana; however, the Mahayana was the Buddhism of choice in many Central Asian oasis towns and city-states along the Silk Route and in Kashmir. Many of the impor- tant early Buddhist translators and exegetes in China were from these areas and, as has been demonstrated by several scholars, crafted their presentation of Buddhism to Chinese tastes 26
One such work crafted for a Chinese audience is perhaps the single most important document for understanding Buddhism in medieval China: The Treatise on the Great Perfection o/Wisdom (Dazhidu lun * ~ . t ! t ~ ) . There is nothing in Indian Mahayana literature that remotely approaches the authority this work enjoyed in medieval Chinese Buddhism. It is a large compendium of Mahayana views and practices attributed to the monk- scholar Nagarjuna (Longshu nw, ca. 150-200)27. It was translated into Chinese between 402 and 406 by Kumarajiva (Iiumoluoshi M!;.*IHt, 344-413), the famous Central Asian translator and explicator of Buddhism Habilitationschaft; Publikation der aktualisierten Fassung vorgesehen fur das Jahr 2001). I would like to thank Chen Jinhua for the reference to this recent German scholarship. 26 See Henri Maspero, Le taofsme et les religions chinoises, 277-291, 436-448; see also Maspero, Taoism and Chinese Religion, 249-262, 400-412; see also Eric Ziircher, The Buddhist Conquest of China: The Spread and Adoption of Buddhism in Medieval China, 2nd ed., 2 vols. (Leiden: E.J. Brill, 1972); Tsukamoto, A History of Early Chinese Buddhism. 27 There is a great debate as to whether Nagarjuna actually existed or whether he is a literary creation concocted by Mahayana writers. This is unimportant to our discussion because he existed to the Chinese. In India Nagarjuna is referred to variously as the author of one or another particular essay. However, in China, when a Buddhist exegete says "Nagarjuna" he is alluding almost invariably to the Dazhidu lun. For the problem of Nagarjuna's existence and dating in Indian literature see Joseph Walser, "Nagarjuna and the Ratnavalf: New Ways to Date an Old Philosopher," Journal of the International Asso- ciation of Buddhist Studies 25, nos. 1-2 (2002): 209-262. On the image of Nagarjuna in China, see Stuart Young Hawley, "The Dragon Tree, The Middle Way, and the Middle Kingdom: Images of the Indian Patriarch Nagfujuna in Chinese Buddhism" (M.A. thesis, School of Oriental and African Studies, University of London, 2000). 94 RICHARD D. MCBRIDE, II to the Chinese and founder of Madhyamaka philosophy in China 28 The recent dissertation of Po-kan Chou presents a strong case for a "partly Chi- nese" authorship of the work, since the hand of Kumarajlva's editor and amanuensis Sengrui {till: (352-436) can be seen in the translation and because some subjects treated by Kumarajlva appear to be responses to questions by Sengrui and the project's sponsor Yao Xing M l ~ (365-416), sovereign of the Later Qin 1 & ~ dynasty (384-417)29. It was one of the most widely read and oft-quoted Buddhist exegetical works from the fifth through the eighth centuries. In this text, the writer describes the skills that should be cultivated by ordained monks. Beyond meditating and strictly observing monastic rules, a monk develops skills in such varied fields as mixing herbs and medi- cines, planting cereals and trees, and being accomplished in observing the stars, the sun and the moon, as well as the movements of clouds and thunder and lightning. Not only does he fathom the impurities of mun- dane existence, but he understands portents, such as the speech of animals and signs of the four cardinal directions. Finally, he is also a student of all spell techniques (zhoushu), divination practices, charms, and talis- mans 30 Furthermore, the writer emphasizes the acquisition of all manner 28 See Etienne Lamotte, trans., Le traire de la grande vertu de sagesse de Niigiirjuna. On the many different names by which this text was known in medieval China and on the attribution of the text to Niigarjuna see Paul Demieville's review of the second volume of Lamotte's translation (originally published in 1950), in Choix d'etudes bouddiques (1929- 1970) (Leiden: E.l. Brill, 1973),470, n. 1,475-476. 29 Some of the most notable evidence provided by Chou is that the Dazhidu fun's com- mentary on the Mahiiprajfiiipiiramitii-sutra follows Chinese word order rather than Indian ang. that the whole of the commentary is in the form of a dialogue. Dialogue was not only commonly employed in Sarviistiviidin commentarial literature, with which KumiiraJlva was familiar, but also in contemporary xuanxue lr* ("dark learning" or "learning of the mysterious"). Questions appear to be written into the text and answered as the text pro- ceeds. Furthermore, Sengrui appears to have written down everything that KumiiraJlva said and perhaps, due to other concerns, did not edit out old translations of technical terms; hence, both old and new Buddhist terms remain in the Dazhidu fun. Thus, the Dazhidu lun seems to reflect the work-in-progress nature of this translation. See Chou Po-kan, "The Translation of the Dazhidulun: Buddhist Evolution in China in the Early Fifth Century" (ph.D. dissertation, University of Chicago, 2000), 62, 68, 74-77, 78,80,81-84. I would like to thank James Benn for referring me to this recent dissertation. 30 Dazhidu lun 3, T 1509, 25.79c-80a; see Lamotte, Le traite de la grande vertu de sagesse de Niigiirjuna, 1: 199-202. AND SPELLS IN MEDIEVAL SINITIC BUDDIDSM 95 of dharaI.J.I (listing ten different types) as one of the most prominent qual" ities of the bodhisattva 31
Not surprisingly, 'this definition of the traits of a Buddhist monk is very similar to the traditional qualities associated with brahmans, the chief competition of Buddhist monks in medieval India; but these traits are also shared with a lot of other religious specialists, particularly the shamans, diviners, thaumaturges, and Daoist mages in China. Virtuosity in chanting spells and working miracles, particularly those associated with healing, protection, and other aspects of personal welfare, was an important char- acteristic or quality for a monk to develop. Kumarajlva's hagiography contains an account that in the year 413, days before his death, Kumara- jlva chanted a spirit-spell (shenzhou three times in hopes that he would be healed of his illness. He had his foreign (Indian) disciples chant on his behalf as well, but it was to no avail. He died a few days later 32
Yet even this failed attempt at healing by means of spells foreshadows their popularity and important role in personal welfare in medieval China. Modem scholars typically classify monks who specialized in such things as divination, astrology, spells or talismans, as "proto-Tantric" or "Tantric" practitioners 33 - but here, in a mainstream and widely influential medieval Buddhist text these qualities are presented as quite ordinary and 31 Dazhidu lun 5, T 1509, 25.95c-96c; see Lamotte, Le traite de la grande vertu de sagesse de Nagarjuna, 1 :316-321. 32 Gaoseng zhuan 2, T 2059, 50.332c25. 33 The idea that modern scholars have labeled monastic practitioners of divination, astrology, alchemy, spells or talismans as "proto-Tantric" or "Tantric" has a long tradition in Buddhist scholarship and is indelibly connected to the Japanese Shingon sectarian con- ceptualizations of "impure" or "miscellaneous" esotericism (zomitsu '\\fEW) and "pure" eso- tericism (junmitsu Practitioners of Buddhist thaumaturgy from the third through the early eighth centuries were labeled practitioners of "miscellaneous esotericism" (proto- Tantric) because they putatively did not really understand the true purpose of "tantric" Bud- dhism. "Pure esotericism" or real tantrism was then said to have been instituted in China through the ministration of the "three Tantric masters:" SubhakarasiIpha, Vajrabodhi, and Arnoghavajra. See Omura Seigai :fc;ftgm, Mikkyo hattaatsushi (Tokyo: Bukkyo Kankokai Zuzobu, 1918), 1:4, 1:19, 1:21-23, and especially 1 :41-42, and passim invols. 1 and 2; Benoytosh Bhattacharyya, An Introduction to Buddhist Esoterism (Bom- bay, 1932; rpt. Benares, 1964),32-42; and Matsunaga YUkei, Mikkyo no rekishi 'iI:. (History of Esoteric Buddhism) (Tokyo: Heirakuji Shoten, 1969), 13,22-29,29-38,38- 53, 131-154; and also Matsunaga, "Tantric Buddhism and Shingon Buddhism," The East- ern Buddhist n.s. 2, no. 2 (Nov., 1969); for a brief discussion of the problem see Robert 96 RICHARD D. MCBRIDE, II approved for all monks. It also seems that many medieval Indian and Chinese monks felt the same way. in Jingying Mahayana Compendium The eminent sixth-century Buddhist scholiast and dharaI)I practitioner Jingying Huiyuan (523-592) analyzed dharaI)I in detail in his collection of doctrinal exegesis called the Mahayana Compendium (Dasheng yizhang The treatment of dharaI)I by this exegete learned in all the major sfitras and treatises of the late sixth century relied heavily on two mainstream sources of Buddhist doctrine: DharmaIq;ema's (Tanwuchen 385-433) Chinese translation of the Bodhisattva- bhUmi, The Stages of the Bodhisattva (Pusa dichi jing trans- lated ca. 414-421) and the Treatise on the Great Perfection of Wisdom mentioned previously. Sharf, Coming to Terms with Chinese Buddhism, 265-267. Although Abe Rytiichi recently has suggested that scholars need to abandon this sectarian idea (see note 7 above), it has long since left its mark on and continues to mar and mislead scholarship. Most writings in English are derivative of sectarian Japanese scholarship, particularly Omura and Mat- sunaga, mentioned above. See, for instance, Kiyota Minoru, who presents the idea that the Lotus Satra and the Perfection of Wisdom literature are "miscellaneous tantra" because they include "incantations" and that Niigiirjuna's deployment of mantras, not to mention Fotudeng's use of incantations, makes these men tantric practitioners. Furthermore, he says that this early tantrism incorporated "astronomy, astrology, phrenology, music, art, and folklore;" see Shingon Buddhism: Theory and Practice (Los Angeles and Tokyo: Buddhist Books International, 1978),6-7, 13-18. Yamasaki Taikii makes a similar argu- ment in his Shingon: Japanese Esoteric Buddhism, trans. Richard and Cynthia Peterson, ed. Ya,suyohi Morimoto and David Kidd (Boston: Shambhala, 1988), 15-17. Though austen- sibly not dependent upon Japanese scholarship, Chou Yi-liang suggests a similar connec- tion between tantrism and monks who practice dhiiraIfi and spells; see "Tantrism in China," 241-248. Instead of scuttling this misleading and completely a-historical discrimination, Michel Strickmann merely renames "miscellaneous esotericism" (esoterisme eclectique) as "proto-Tantrism" (prototantrisme) and "pure esotericism" as "Tantric;" see Mantras et mandarins, 48, 53, 72-79, and passim. This incredibly loose conceptualization of Tantric practitioners provides the basis for and yet complicates the issue of conceptualizing "Tantri- cism" and "siddhas" in such recent compilations as Tantra in Practice, ed. David Gor- don White (Princeton: Princeton University Press, 2000); David Gordon White, The Alchemical Body: Siddha Traditions in Medieval India (Chicago: University of Chicago Press, 1996),66-77; and Ronald M. Davidson, Indian Esoteric Buddhism: A Social His- tory of the Tantric Movement (New York: Columbia University Press, 2002). AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 97 As a translator, was instrumental in spreading Buddhism in Northwestern China during the short-lived Northing Liang regional regime (397-439) ill the early fIfth-century before it was conquered by the Northern Wei (386-534) in 439. He was so famous for his knowl- edge of spells that he acquired the title "Great Spell Master" (dazhou shi jeq7lgffi). He emphasized the importance of spirit-spells in expelling the ghosts and goblins responsible for illness and calamity to an unconvinced, evidence-seeking Juqu Mengxun (368-433), the most impor- tant hegemon of the Northern Liang. As soon as chanted . a spell a ghost appeared right in their company, startling the king, but the monk explained how these ghosts could be expelled by means of spells chanted by wholesome monks who kept the precepts34. Prior to his death in 592, Jingying Huiyuan commanded his disciples that twice a day, before the morning and afternoon lecture assemblies, the entire congre- gation of monks and others participating in the lecture should chant the Prajiiaparamita or Perfection of Wisdom spell (bore poluomi zhou fifty times 35 . This probably refers to the spell found at the end of Kumarajlva's translation of the Heart Sutra 36
Following translation of the Bodhisattva-bhUmi, Hui- yuan classifIed dharaJ)I in four groups: dharma (fa tuoluoni meaning (yi tuoluoni spell technique (zhoushu tuoluoni and acquiescence (ren tuoluoni This taxonomy of dharaJ)I was employed by several translators and exegetes in medieval China, such as the eminent translators Bodhiruci (Putiliuzhi fl. 508-527) and Xuanzang :K* (ca. 600-664)38. Dharma and meaning dharaJ)I are associated with hearing, completely maintaining, and not for- getting the Buddhadharma, the Buddhist teaching. These two types of dharaJ)I may best be thought of as "codes." Spell-technique dharalfI, he explains, rely on spiritual efficacy (shenyan and are something bod- hisattvas produce to dispel all adversity. Huiyuan explains that they are 34 Gaoseng zhuan 2, T 2059, 50.335c20, 336a5-7, bl1. 35 Xu gaoseng zhuan 8, T 2060, 50.492c18. 36 Mohe bore poluomi damingzhou jing T 250, 8.847c. 37 Dasheng yizhang 11, T 1851, 44.685a27-28; cf. Pusa dichijing 8, T 1581, 30.934a-b. 38 Shidijing lun 11, T 1522, 26.l91c-192c, translated by Bodhiruci ca. 506; and Yuga shidi lun ljjtr{J]U+ti!JiiRli 45, T 1579, 30.542c-543b, translated by Xuanzang ca. 646-648. 98 RICHARD D. MCBRIDE, II an important by-product of dhyana or meditative trance, and that their spiritual efficacy is due to various types of instructions and that there are many applications. Huiyuan's conceptualization of the role of spiritual efficacy was a common view held by other Buddhist writers of the sixth century39. Acquiescence dharaI)l, the final type, allow a bodhisattva to main- tain his place on the bodhisattva path and abide peacefully or acquiesce with the true reality of dharmas (i.e. that they are utterly empty of self nature and are neither produced nor destroyed) - not disappear into the quiescence of nirvfu:1a - so that they may stay in the world to benefi.t other beings40. In the Sanskrit version of the Bodhisattva-bhumi, the term that translated as "spell-technique dharaJ)I" is the compound mantra-dharalJi 41 It is clear from the context that the writer of the Bodhisattva-bhumi conceived of "mantra" as a type of dharaI).l. Sinitic Buddhist intellectuals inherited and maintained this expansive view of dharaJ)I. Huiyuan explains three reasons why monks and bodhisattvas are able to obtain spell-technique dharal)I: (1) they rely on the power of cultiva- tion and habitual practice in the present, (2) they rely on the efficacy of dhyana-meditation, and (3) they depend on real knowledge deeply pene- trating into the approach of the spell-technique dharmas; in other words, they understand the emptiness and interconnection of all things and the efficacy of the words of dharaI)l42. Thus, to Huiyuan, the acquisition of dharaI).l, including magic spells and incantations, is a natural outgrowth of a bodhisattva's religious cultivation, particularly samadhi or medita- tive absorption, and is a mark, ornament, or adornment of a bodhisattva's 39 See, for instance, Huijiao's definition of meditation in his "Critical Essay" (lun) on meditation in the Gaoseng zhaun (T 2059, 50.400b-c), which is discussed in Jan Yun-hua "Zhonguo zaoqi chanfa de liuchuan he tedian - Huijiao, Daoxuan suozhu 'xichan pian' yanjiu" cpm!fl-Wlifrll'iMtlmt{lt"m%'lUi - (The transformation and characteristics of the early Chinese meditation traditions: A study of two treatises on meditation practices by Huijiao 1iilX [497-554] and Daoxuan ilU[ [596-667]), in his Zhong- guo chanxue yanjiu lunji (Taibei: Dongchu Chubanshe JlffJ]lIJl&JtL 1990),3-10. I would like to thank Chen Jinhua for this reference. 40 Dasheng yizhang 11, T 1851, 44.685a-b; cf. Pusa dichijing 8, T 1581, 30.934a-b. 41 Bodhisattavabhilmi, ed. U. Wogihara (Tokyo, 1930), 272, 12ft; see also, Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary (New Haven: Yale Univer- sity Press, 1953; Rpt. Dehli: Motilal, 1998),2:284 (s.v. dhfu:aI.il). 42 Dasheng yizhang 11, T 1851, 44.685b-c. AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 99 spiritual attainment. The ability to work wonders is presented as a sign of a true bodhisattva. In his study of the tenn "spell" (Jap.julshu 1l5L) as it appears in Huijiao's (497-554) Lives of Eminent Monks (Gaoseng zhuan com- pleted ca. 519-554) collection, Naomi Gentetsu isolates the idea that "spir- itual efficacy" (Jap. reigen/reiken; Ch. lingyan resides in the spells themselves, but he stresses that monks need "charisma" to access the power in the spe1l 43 While his emphasis on the connection between the spiritual power of monks and of the spells themselves is fundamental, I am hesi- tant to apply this Weberian tenn. Weber stresses that charisma is an inborn trait, "a highly individual quality" "that rejects as undignified all method- ological rational acquisition.'>44 However, Buddhist intellectuals, such as Jingying Huiyuan, continually stress that dharaI.ll and spells may be learned, cultivated, and developed as a by-product of meditation and that their power may be unlocked through a variety of means. Anecdotal evidence from Chinese Buddhist literature, particularly Daox- uan's ii '' (596-667) Further Lives of Eminent Monks (Xu gaoseng zhuan *ir%fiiiff;t, completed in 649 and further revised and edited later), sup- ports the assertion that the acquisition of dharar:n and proficiency in spells were important characteristics of eminent monks, particularly monks remembered as adepts in meditation. In the first quarter of the sixth cen- tury, for instance, the Northern Indian monk Bodhiruci, mentioned above, was renowned for his linguistic skills and translation abilities in the serv- ice of the Northern Wei. He is perhaps most famous in Sinitic Buddhism as the monk who converted Tanluan (ca. 448-554) to the worship of Amitabha; but he was also gifted in Buddhist spell techniques. A monk who happened to see him causing well-water to boil by means of a spell wanted to offer special reverence to him. Bodhiruci forbade him saying that all Indian monks cultivate these skills 45
Chinese monks followed their Indian exemplars quickly in mastering spell techniques. For instance, the Chinese exegetical monk Sengfan fiiifia 43 Naomi Gentetsu "Kosoden no ju" (Spells in the Gaoseng zhuan), Toyo shien JltJ"F!il:1li!J33 (1989): 36-37. 44 Max Weber, Economy and Society, trans. and ed. by Guenther Roth and Claus Wittich, 2 vols. (Berkeley: University of California Press, 1968; rpt, 1978),2:1113. 45 Xu gaoseng zhuan 1, T 2060, 50.428c-429a; see also Kieschnick, The Eminent Monk, 87. 100 RICHARD D. MCBRIDE, II (476-555) is remembered as a polymath with a penetratingjntellect. In the late fifth century, at the yoring age of twenty-three, he is said to have mastered astronomy, mathematics, and Indian spell-techniques (Tianzhu zhoushu In the mid-sixth century, Sengchou (480-560), who is famous for his advanced meditation techniques and as a favorite of Emperor Xiaowu of the Northern Wei (r. 532-534) and Emperor Wenxuan :;<:'" of the Northern Qi (r. 550-559), chanted a spell to reveal to Emperor Wenxuan his former incarnation as a king of evil demons (luocha *i;fU, Skt. In the early seventh century, a number of monks renowned for their spiritual abilities used spells to serve the Sui Emperor Wen I5fi3tW (r. 581-604) and the Sui imperial house. The Tiantai monk Zbiyue (543-616) was a resident of Guoqing Monastery on Mount Tiantai :::Rt:rIl.! and is remembered as a specialist in meditative trance. The first Sui emperor ordered him to the palace in Chang'an to chant spells and to supervise a vegetarian feast the day of the death of his beloved empress, Wenxian (nee Dugu 1l1:ml, 553-602)48. Of course, spell masters were not limited to monks adept in meditation and academics. Later, the monk-theurgist Faqi (ca. 615), for instance, healed an illness in the Sui imperial palace by enchanting water by means of a spell and having everyone in the complex drink it. Faqi was a favorite of Sui Emperor Wen and for whom the re-unifier of China reportedly built Xiangtai Monastery in Chang'an 49
The monk Huibin (574-645) of Hongfu Monastery in Chang'an was also a monk remembered for his skill in meditation. From the time that he entered the Buddhist religion, his hagiography remarks, he was constantly engaged in practice. For the most part he made "spell skills" (zhouye the heart of his religious cultivation, he chanted the names "Sakyamuni" (Shijia and "Avalokitesvara" (Guanyin fitf), and he also practiced a "Mafijusn repentance ritual" (Wenshu 46 Xu gaoseng zhuan 8, T 2060, 50.483b21-22. 47 Xu gaoseng zhuan 16, T 2060, 50.555b7; see also Chen Jinhua, "An Alternative View of the Meditation Tradition in China: Meditation in the Life and Works of Daoxuan (596- 667)," Toung Pao 88, nos. 4-5 (Dec. 2002): 346-349. 48 Xu gaoseng zhuan 17, T 2060, 50.570c16. 49 Xu gaoseng zhuan 25, T 2060, 50.646a29. so Xu gaoseng zhuan 20, T 2060, 50.591c8. The compound zhouye appears only twice in the TaishO canon; and in both cases it refer to sundry spell skills; see Dafaju tuoluoni AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 101 In 688, in the preface to his comprehensive biography of Xuanzang, Yan- cong (d. after 688), a disciple of the famous monk-pilgrim, empha- sized the practice of meditation, the observance of monastic discipline, and the employment of dharaI]I or spell techniques (zhoushu) as but three of the myriads of ways leading to the one goal of dispelling illusion and benefiting sentient beingsSl. Xuanzang's chanting the Heart Satra and its spell for protection throughout his famed journey to the Indian kingdoms is well known 52 However, what is not well known is that in his biogra- phy, recorded by his colleague Daoxuan in Further Lives of Eminent Monks, his translation of the Satra on the Six Approach Spirit Spell (Liu- men shenzhou jing 1\F51$1I7l*ll!:) is listed among his important works and translations. This refers to a short dharaI]I text called the Satra on the Six Approach DhiirmJJ (Liumen tuoluoni jing SalJmukhldhii- ralJZ) preserved in the Buddhist canon 53 If there was not a wide interest in spells and dharaI]I in this period in Sinitic Buddhism and if they were not important to Xuanzang, why would Daoxuan have bothered to record it among all the possible choices? Not counting his translation of the Heart Satra, Xuanzang translated at least eight texts on dharaI]I and spells that are preserved in the "Esoteric Section" of the Taisho 54 Among these, he also translated a spell text on Amoghapasa, the lasso-wielding version of Avalokitesvara titled The Spirit-Spell Satra of Amoghapasa (Bukong jing 13, T 1340, 21.718c; Bukongjuansuo tuoluoni zizai wangzhou jing 2, T 1097, 20.424b. With respect to the "Maiijusri repentance ritual, it may have been derived from the now-lost Wenshu huiguo jing (Sutra on Repentance of Excesses [taught by] MaiijusrI), also called the Wenshu chanhui jing (Sutra on Repentance [taught by] Maiijusnj, which was translated by Kumara- jlva; see Kaiyuan shijiao lu 14, T 2154, 55.636c18-19; Zhenyuan xinding shi- jiao mulu 24, T 2157, 55.971b17-18; and Yiqie jing yinyi 46, T 2128, 54.609a-b. 51 Da Tang Daciensi sanzang fashi zhuan T 2053, 50.220c. 52 Aurther Waley, The Real Tripitaka and Other Pieces (London: George Allen and Unwin, Ltd., 1952), 17, 19, and 98; Ch'en, Buddhism in China, 235; Sally Hovey Wriggins, Xuanzang: A Buddhist Pilgrim on the Silk Road (Boulder, Colo.: Westview Press, 1996), 119-120; Jan Nattier, "The Heart Sutra: A Chinese Apocryphal Text?" Journal of the Inter- national Association of Buddhist Studies 15, no. 2 (1992): 153-223. 53 Xu gaoseng zhuan 4, T 2060, 50.455a24; it refers to the Liumen tuoluoni jing, T 1360, 21.878a. 54 See T nos. 1034, 1071, 1094, and 1162 in vol. 20; and T nos. 1360, 1363, 1365, and 1395 in vol. 21. 102 RICHARD D. MCBRIDE, II juansuo shenzhou xin jing - which should not be sur- prising granted his long interest in the Bodhisattva of Compassion 55
DharaJ.11 in DaoshPs Buddhist Encyclopedia In the mid-seventh century, the Chinese Buddhist monk Daoshi (ca. 596-683), produced a Buddhist "encyclopedia" called A Grove of Pearls in the Garden of the Dharma (Fayuan zhulin $Jiff*#; in 668)56. He included two fascicles in this great work of one hundred fascicles that dealt with the topic of dharru.u. The first of these two rolls begins with an overview of the topic of dharru.u- he uses the term "spell techniques" (zhoushu) - that was probably widely held among educated Buddhists of the day, because the encyclopedia was compiled under imperial patron- age 57 Daoshi viewed dharru.u as an ordinary and important aspect of main- stream Sinitic Buddhism. The overview of the topic presents the subtle manner in which the Chinese assimilated dharru.u and understood them in a non-technical sense. In summary, Daoshi says that dharaI.ll promote a believing mind in place of ignorance, they further develop truth into wisdom, they rend 55 Bukong juansuo shenzhouxinjing, T 1094, 20.402b-405c. Xuanzang's work is found in the middle of the other translations of Amoghapiisa dhiiraJ.llliterature: T nos. 1092- 1098 in vol. 20. Xuanzang's translation was the second; the fIrst was by Jiiiinagupta during the Sui period, T no. 1093. For an English translation of a Tibetan recension see R.O. Mei- sezahl, "The Amoghaptisa-hrdaya-dhiiralJI," Monumenta Nipponica 17 (1962): 267-328, esp. 289-300. 56 For discussion on Daoshi's dates see Chen Jinhua, Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics (Kyoto: Italian School of East Asian Studies, 2002), 24-25, n. 39. For more on the Fayuan zhulin see Stephen F. Teiser, "T'ang Buddhist Encyclopedias: An Introduction to Fa-yuan chu-lin and Chu-ching yao-chi," T'ang Studies 3 (1985): 109-128; Chen Yuzhen "Daoshi yu Fayuan zhulin" (Daoshi and the Fayuan zhulin), ZhonghuaJoxue xuebao 5 (July 1992): 233-261; see also Kawaguchi GishO "Hoen shurin ni mirareru isson bessonkyo ni tsuite" (On the Lost and Vari- ant Versions of Siltras preserved in the Fayuan zhulin), Nanto Bukkyo 37 (Nov. 1976): 82- 100; and "Kyoroku kenkyil yori mita Hoen shurin": Doshi ni tsuite J:: t) l7-tc. : i!i:t!tt;::-::>v'-C (Research on Siltras from the Viewpoint of the Fayuan zhulin: Centering on Daoshi), IBK 24, no. 2 (1976): 974-977. I would like to thank James Benn for introducing me to the F ayuan zhulin and these secondary sources on this important work many years ago as we attended graduate school together. 57 Fayuan zhulin 60, T 2122, 53.734c13. AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 103 massive obstacles into nothingness, and they extenninate bad karma that has piled up oflifetimes. Daoshi demonstrates his understand- ing of dhlirm;li in a technical sense, as well as how it was understood by Buddhist exegetes, by saying that "dhlirm;li" is, of course, an Indic word, which, if translated literally into Chinese would be called chi :Rf (to hold, to support, to maintain). Thus, he says that dhlirm;li "are chanted to hold on to what is wholesome and not lose it and to hold on to what is unwhole- some so it will not be produced. "58 With these explanatory doctrinal underpinnings he moves to what is important to him: that the unseen forces of the natural world may be con- trolled by means of speaking or chanting particular spells. If the spells are administered and performed in accordance with their prescribed meth- ods, one will recognize immediate merit and effects. People will be able to work miracles, or, in other words as he says "to smash rocks or pluck out trees, remove illness and eradicate disease." Also, people may control the spirits, take a ride on dangerous and destructive flood dragons, and rouse the clouds to open and fertile rains to fall 59
Following his overview of dhlirm;li, Daoshi catalogs some Of the most important, well-known, and efficacious spells of the mid-seventh cen- tury. (1) He begins with a section on dhlirm;li used in repentance rituals. (2) He then turns to spells used to invoke the power of the Buddha Amitabha and the bodhisattvas Maitreya and AvalokiteSvara (in that order). (3) He con- cludes with dhliraI}I chanted to eradicate sins. For instance, he says that in order to repent you must first set up a ritual space called an ment site" (Ch. daochang Skt. bodhimal;uJa), cover it with a silk cloth and place a parasol on top of it. Secure various types of incense and perfume, close your doors, clean your house, keep visitors and intruders away, bathe, hold blended perfume in your mouth constantly, and pray to the buddhas of the ten directions for repentance. If you are not lazy, he promises, you will have an experience and will cease to doubt6. DhliraI}I were chanted during repentance rituals long before the seventh century and were produced by the participants to demonstrate the efficacy 58 Fayuan zhulin 60, T 2122, 53.734cI7-23. 59 Fayuan zhulin 60, T 2122, 53.734c23-28. 60 Fayuan zhulin 60, T 2122, 53.735a6-11. 104 RICHARD D. MCBRIDE, II of their repentance. For instance, Buddhist spells deriving originally from dharal).l siitras were an integral aspect of repentance rituals developed by Tiantai Zhiyi (523-597) and he is also reported to have "man- ifested" dharal).I as a consequence of perfonning a repentance ritual based on the Lotus Sutra 61
The final section presents dharal).I chanted for the eradication of sins (miezui bu It is by far the longest section, comprising more than six pages in the standard edition of the Buddhist canon, and includes thirty-six dharal).!-62. All manner of dharal).I and the ritual proceciures for their efficacious use are included in this section. All of the spells address the ordinary needs and concerns of the common people and the elite in medieval Chinese society. For instance, Daoshi includes a spell for women that causes them to stop menstrual bleeding and other awkward and embar- rassing bodily functions 63 ; a spell that protects against all manner of calamities, perversities, defilements, and poisons 64 ; a spell that causes one to remember what he has heard for a long tirne 65 ; a spell invoking Avalokitesvara in order to fulfill one's wishes or designs (yuan while traveling on the road (apparently in order to get there safely)66; a spell for curing a toothache 67 ; and a spell summoning Avalokitesvara for pro- teCtion against poisonous snakes 68 . There is even a spell for protection against all manner of leprous diseases and exposed wounds, which was also taught by A valokitesvara. The instruction, included by Daoshi, for people who would use this spell technique is to chant the associated 61 For spells in Zhiyi's repentance rituals see Fangdeng sanmei xingfa :1:N!'=:IJ;f<i''T1* (The Method of Vaipulya Sam1idhi), T 1940, 46, 943c-944a. The spell procedures out- lined in the foregoing text are based on the Dafangdeng tuoluoni jing (The Great Vaipulya Dhiirru.il) 4, T 1339, 46.656a-661a, a dhiirru.il sutra translated by the sramaJ).a Fazhong 1*'* of the Northern Liang regime. I would like to thank the reviewer for remind- ing me .of this connection. For his manifestation of dhiirru.il see Sui Tiantai Zhizhe. dashi biezhuan T 2050, 50.192a6-7; see also Linda Penkower, "In the Beginning ... Guanding rim (561-632) and the Creation of Early Tiantai," Journal of the International Association of Buddhist Studies 23, no. 2 (2000): 261. 62 Fayuan zhulin 60, T 2122, 53.737cll-743c25. 63 Fayuan zhulin 60, T 2122, 53.741b8-17. 64 Fayuan zhulin 60, T 2122, 53.741b29-c9. 65 Fayuan zhulin 60, T 2122, 53.741c19-24. 66 Fayuan zhulin 60, T 2122, 53.741c28-742a5. 67 Fayuan zhulin 60, T 2122, 53.742a22-bl. 68 Fayuan zhulin 60, T 2122, 53.742b23-27. AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 105 dhara and repent with all their heart and they will be healed immedi- ately. If there are 9pen wounds, they are instructed to enchant some dirt or mud with this spell and to place the mud on the wound and it will be healed immediately69. The ritual prescriptions for these dhara suggest that their efficacy is due to two types of factors: first, the inherent magic power of the words themselves, and, second, the power or merits of gods and bodhisattvas; yet in both cases the desired-for result is obtained through faith, sincerity, and correct ritual application. From this standpoint we can understand why dhara were popular among the Buddhist faith- ful of both the commoner and cultured elite social classes of medieval China. More importantly, due to Daoshi's insights, we can contextualize accurately curious anecdotes about dhara and spells in medieval Chinese society. For instance, Liang Emperor Yuan (r. 552-554), son of the fabled Buddhist Emperor Wu (r. 502-549), wrote that he had memorized several Buddhist spells during his childhood 7o . The entire second roll of Daoshi's work is devoted to retelling stories about thaumaturges and ordinary people who perfonned miracles by chant- ing spells. In essence, it emphasizes that dhara are just like Chinese spells (zhou). Daoshi culled these proofs from a panoply of materials ranging from collections of miracle tales, to Buddhist hagiography, to official dynastic histories. But what is most important is that he makes no distinction between Buddhist and non-Buddhist spells, which suggests that the Chinese (at least Daoshi) did not perceive of dhara as a com- pletely foreign commodity. There is nothing inherently unique about his deploying anecdotes to support his views because Daoshi' s modus operandi in the encyclopedia is to present doctrinal passages first and then present examples (ganying "stimulus and response" or "reso- nance ") that demonstrate the validity of his doctrinal explanation. Of the twenty-two stories presented in this section only six are Buddhist from Buddhist sources. 69 Fayuan zhulin 60, T 2122, 53.742c25-743a6. 70 For emperor Liang Yuandi's (504-554) statement on his childhood interest in dharaI)1 see linlilzi :lil:*I'T (var. linlouzi :lil:1l'T) 6:24a5-b2; in Yingyin Wenyuange siku quanshu (Photofacsimile reprint of the Wenyuan Pavilion Copy of the Siku quanshu), 1,500 vols. (Taipei: Shangwu, 1983-1986), 880:800; cf. Chou Yi-liang, "Tan- trism in China," 244. 106 RICHARD D. MCBRIDE, II For instance, Daoshi selects tales from the Baopuzi :fEj;f+=r and the Liezi JUT, demonstrating his willingness to utilize materials that in his time had become associated with Daoism, which was supported and pro- moted as the imperial cult of the Tang dynasty7!. The anecdote he includes from the Baopuzi is about General He of the ancient state of Wu !!i2:, who is sent to deal with mountain marauders. However, one of the thieves is adept in protective measures (spells) against weaponry and the rules and procedures of their efficacy. General He knows that if he and his men are armed sharp swords the bad guys will be able' to work spells against them. So they get rid of all their weapons and outwit the marauders 72. The account from the Liezi is about King Mu of Zhou (r. 1001-946 B.C.E.), who is visited by a magician (huanren xJJ-J from the extreme western countries (xiji E"ti). The thaumaturge is able to live underwater, penetrate metal and rock, overturn mountains, move cities, ride in the sky, strike hard and sharp objects and not be hurt, and so forth. King Mu treats him as a spiritual being worthy of veneration 73 . When we compare the flavor of the doctrinal account of Buddhist spells presented in the first fascicle with the examples presented in the second fascicle, Daoshi seems to suggest that the efficacious use of dharaIJI can become an ordinary aspect of one's religious practice. Buddhist spells are not seen as foreign so much as extremely beneficial to one's personal welfare. The exotic Sanskrit-like sounds must have also been a factor in their popUlarity. Perhaps most importantly, Daoshi is able to demonstrate a long history of spell-chanting and miracle-working in China that 71 At the time of their composition, though, the Baopuzi and Liezi were probably not connected with the then-existing religious Daoist tradition of the Celestial Masters (Tianshi ;Rgifj). The author of the Baopuzi Ge Hong's (283-343) knowledge of this tradition is sketchy and the next religious Daoist tradition, the Supreme Purity (Shangqing ...trw) tra- dition, the revelations of which were first recorded in 364-370, had not yet been "revealed." The southern literatus Ge Hong represents a tradition of Chinese religious practitioners of various techniques, alchemy in particular, who sought to become divine transcendents (xian fill, shenxian j:$fill). His writings had an impact on the development of the Supreme Purity Daoist tradition. See Isabelle Robinet, Histoire du taoisme: des origins au XIV' siele (paris: Les Editions du Cerf, 1991), 85-117; in English, Isabelle Robinet, Taoism: The Growth of a Religion (Stanford: Stanford University Press, 1997),78-113; Campany, To Live As Long As Heaven And Earth, 18-97; Stephen R. Bokenkamp, Early Daoist Scriptures (Berkeley, Los Angeles, London: University of California Press, 1997),7. 72 Fayuan zhulin 61, T 2122, 53.748c24-749a3. 73 Fayuan zhulin 61, T 2122, 53.749c15-18. DIiARAJ.':II AND SPELLS IN MEDIEVAL SINITIC BUDDIDSM 107 embraces and subsumes, while still paralleling, the Buddhist cult of dha- raIfi. Perhaps better than any other source, this shows the assimilation of pre-Buddhist Chinese practices into Buddhism and the integration of Bud- dhism into mainstream Chinese religion. Amoghavajra's Imperially-Decreed Definition of DharaI;li Zanning's W$ (919-1001) Lives of Eminent Monks compiled in the Song (Song gaoseng zhuan *r'aJiw1$, compiled 982-988 and further edited and revised) records that during the eighth century, the Indian monks SubhakarasiIpha, Vajrabodhi, and Amoghavajra enjoyed renown for their ability to make rain and to defeat other magicians and astrologers in dis- plays of magic power by means of their Sanskrit spells 74 Since the effi- cacy of these monks' spells seems to play a prominent role in their hagiographies scholars have presumed that spells were somehow indeli- bly connected to Tantrism. However, as we have seen above, Buddhist monks and lay people conceived of dharaIfi and spells as a common part of their practice and encouraged lay people to learn and use them as well. In the second half of the eighth century, the third of the three Indian Tantric masters in China, Amoghavajra, was ordered by the Tang emperor, probably Daizong {-\:';* (r. 762-779), to provide an official definition of dhara!fi, in conjunction with other terms associated with the magical pow- ers attributed to advanced monks and all bodhisattvas. When completed it was called the Encomia on a General Interpretation of the Meaning of DhiiralJl (Zongshi tuoluoni yizan This short essay not only attempts to define dhara!fi, but relates and equates dhara!fi to three other classes of terms: "true words" (zhenyan and "esoteric words" (miyan 2&;) - which are both translations of "mantra"- and "clari- ties" (ming Amoghavajra's definition of dhara!fi shares much with that of his predecessors and yet, most surprisingly, shows a conscious desire to de-emphasize the role of spells. He follows intellectual convention by placing dhara!fi in four classes: dharma maintenance (jachi $), meaning maintenance (yichi samadhi maintenance (sanmodi 74 Song gaoseng zhuan 1, T 2061, 50.711c, 713c; and fasc. 2, T 20601.50.715c. See also Chou Yi-liang, "Tantrism in China," 268, 274, 291-292. lOS RICHARD D. MCBRIDE, II chi and word or pattern maintenance (wenchi Like Jingying Huiyuan, Amoghavajra emphasizes the role of samadhi in the development of the five spiritual penetrations, the supernatural powers of the bodhisattva 76 . Most importantly, however, the word "spell," zhou, or any term with that character, is entirely missing from his discussion. This exegesis on dhlirru;li was probably composed in the later years of Amoghavajra's life, some time in between 762 and 774. Since it provides an explanation of many terms associated with dhlirru;li from a "Tantric" standpoint it should be a crucial piece of evidence for under- standing how the early Tantric Buddhist masters differentiated their doc- trines and practices, if at all, from the preexisting Mahayana tradition. Twice in this short essay Amoghavajra says that dhlirru;li and all related terms - including zhenyan mantras - are explained in the "exoteric teachings" (xianjiao MfJt). In the first case he says that they have been "explained in the exoteric teachings in the Mahayana teachings." In the second case, found in the final paragraph of the encomia; he says that they have been "explained also in the exoteric teachings. "77 What does Amo- ghavajra mean by "exoteric teachings" here? My research on the meaning and usage of the concepts of "esoteric" and "exoteric" in medieval Sinitic Buddhist exegesis suggests that both terms are deployed polemically by scholiasts. "Esoteric" refers to what the writer holds to be a superior teaching; it is often interchangeable with "the Mahayana," and in par- ticular is linked to the concept of "acquiescence to the non-production of dharmas." "Exoteric" refers to ordinary Buddhist teachings, and the teach- ings of the "HInayana" siitras as well as some Mahayana siitras, such as the Perfection of Wisdom (Prajfiiipiiramitii) literature 78 . Thus, what Anioghavajra means by dhlirru;li having been explained in the "exoteric teachings" is that many kinds of dhlirru;li are contained in earlier Buddhist literature, such as Abhidharma literature 79 , but they are not the most 7S Zongshi tuoluoni yizan, T 902, IS.S9Sall-12. 76 Zongshi tuoluoni yizan, T 902, IS.S9SaI9-20. 77 Zongshi tuoluoni yizan, T 902, IS.S9Sa13, b21-22. 78 See my article "Is There Really 'Esoteric' Buddhism?" 79 See, for instance, Apidamo da piposha lun 25, T 1545, 27.130a, which says that spells (zhou) able to cure people of illnesses are called clarities (ming, Skt. vidyii), and spells able to cure people of the sickness of all defilements are also called clarities; and fasc. 102, T 1545, 27.529b-c, which speaks of all manner of spells (zhongzhong zhou fmfmll5/.): the AND SPELLS IN MEDIEVAL SINlTIC BUDDmSM 109 imp<;>rtant dharat.JI in his estimation. In other words, he is attempting to dif- ferentiate between .the dharaI)I found throughout earlier Buddhist literature, such as the Perfection of Wisdom literature and the dharaI)I rituals described by Daoshi, and the dharaI)I in the writings he views as superior. In his concluding remarks, Amoghavajra says that the "esoteric teach- ing" (mijiao - read as "the Mahayana" - has many types of its own "true words," referring to mantra, that may be referred to using the "four designations. "so The context suggests that he means the four terms he just defined: dhararp:, true words, esoteric words, and clarities as found in Mahayana literature. Amoghavajra's defInitions of these terms are unusually uniform to the point that one could consider each one to be almost identical to the others. That is not surprising for the case of true words and esoteric words, but less so for dhararp:, which, as we have seen, was described differently and with greater precision by Jingying Huiyuan and as virtually interchangeable with "spells" by Daoshi. The signifIcant thing is that he inverts the relationship between dhararp: and mantra pre- sumed by the Chinese intellectual tradition. As we have seen above, spell techniques (zhoushu, viz. mantra) were conceptualized traditionally as a type of dharaI)I. However, Amoghavajra says that all these terms are just types of true words (zhenyan). This is amplifted by his stating that they may be both incredibly short (one syllable) or incredibly long (ten thou- sand syllables)Sl. This is fundamentally different from the way in which scholars usually attempt to define terms such as dhararp:, mantra, and vidya using concise and preCise language. In support of Amoghavajra's loose defInition of mantra, a Tang-period translation of a ritual text by a certain Putixian ifmfw d.u.) deploys the terms "true word" (zhenyan), "esoteric word" (miyan), and "clarity" (ming) interchangeably for mantras of various lengthss2. Another interesting aspect of this exegesis peacock clarity (kongque ming dragon and snake clarity (longshe ming image-hooking clarity (xianggou ming fire clarity (huo ming :kaj]), water clarity (shui ming asterism claritY (xing ming and the bird clarity (niao ming 80 Zongshi tuoluoni yizan, T 902, 18.898b22-23. 81 Zongshi tuoluoni yizan, T 902, 18.898b23-24. 82 For zhenyan see Da shengmiao jixiang pusa mimi bazi aluoni xiuxin mandaluo cidi yiguifa T 1184, 20.786b-790b; for miyan see 788b, 789a-c, and 790b; and for ming: hrdaya-vidya (xinmiming see 786cl, and "esoteric pearl clarity" (mimi zhuming see 790c. 110 RICHARD D. MCBRIDE, II is that all of Amoghavajra's definitions in one way or another make room for mantras of the seed-syllable (bfja) variety, the one-syllable true words. These had been introduced previously as "esoteric speech" (miyu in. a retranslation of a Perfection of Wisdom sutra by Vajrabodhi83, although this expression was not included in Amoghavajra's definition of terms. Amoghavajra's expansive definition of dharrup: as true words resonates with Subhakarasilpha's inclusive taxonomy of zhenyan in his Commentary on the Satra on Mahiivairocana's Attaining Buddhahood (Da J>.iluzhena chengfo jing shu whose narration was "recorded" by his disciple/colleague Yixing -rr (673-727). Subhakarasilpha explains that there are five kinds of zhenyan: (1) those explained by Tathagatas (rulai shuo (2) those explained by bodhisattvas and vajra[sattvas] (pusa jin 'gang shuo (3) those explained by [adherents of the] Two Vehicles, (ersheng shuo i.e. arhats and pratyekabuddhas; (4) those explained by all the deities (zhutian shuo and (5) those explained by earth-dwelling deities (dijutian shuo t-r:gg7::), such as dragons (niigas), birds, and asuras (titans)84. The important point I am trying to make here is that although Amoghavajra's exegesis is hypothetically about dhararp:, the point he cleverly emphasizes at the end is that they are really just zhenyan (true words). This is a break with the earlier tradition, and it appears that it was something not easily accepted or understood in China. We know that the Chinese did not differentiate between dharaJ:.ll and mantra in the earlier tradition and this is reflected in the use of dharrup:, spell, and true word interchangeably in translations as late as the early eighth century85. Although externally Amoghavajra's exegesis seems to be an attempt to clarify the confused application of the terms, it is a funda- mentally polemical document that cleverly privileges the notion of zhenyan from what we might call in retrospect a "Tantric point of view." Perhaps this also gives us some insight into a reason why the Tantric masters retranslated Mahayana sutras including revised or updated dharrup:86. Were 83 lin' gangding yuga liqu bore ling T 241, 8. 779a-781 b. 84 Da Piluzhena chengfo ling shu 7, T 1796, 39.649a. 85 Takubo Shilyo E8;x'{Jjidi!iJ'Ilr, Shingon Daranizo no kaisetsu (An Explanation of the Shingon Dhararfi Storehouse) (Tokyo: Kanoen Jre!ll.f51I, 1967), 29, 36-37. 86 For example, when Amoghavajra retranslated the Satra of Benevolent Kings (Renwang ling) in the eighth century he added in a dharllI).l that does not appear in the fifth-century DHAR.Al':UAND SPELLS IN MEDIEVAL SINlTIC BUDDlllSM 111 they attempting to appropriate them, adding new zhenyan components to them? Since they. did not see their message fundamentally as different to the Mahayana teaching I do not think this was part of some hidden agenda to promote an "Esoteric Buddhism" by replacing the preexisting tradition. But the question remains: what is different about dharal)I in this putatively "Tantric" point of view? Amoghavajra provides a crucial clue to understanding what is differ- ent when he says that all these dhara "mutually resonate with the approach of the three esoterica" (sanmimen xiangying What I call the "approach of the three esoterica" (sanmi men) - some- times called the "three mysterious gates" or "three mysteries" (Jap. san- mitsu Skt. tri-guhya) - in this case probably refers to the replica- tion of the body, speech, and mind of the Dharmakaya Buddha 88 . Although the exact terminology is not used, Abe Ryfiichi suggests that this idea may be found in the Sutra on Mahavairocana's Attaining Buddhahood, in which the Buddha Vairocana displays his enlightenment in language encouraging ritual replication "in the gestural sequences of mudras, the chanting of mantras, and the visualization of mru;t<;lala images. "89 Perhaps more importantly, these ideas were also expressed in Yogaciira literature translated and introduced into Sinitic Buddhism by Xuanzang during the seventh century, which may suggest why what academe calls "Tantric Buddhism" is thoroughly intermixed with what was called the teachings of the "Yoga" school (yuga fM11JO) in China during the Song * period text. See Renwang huguo banruo boluomiduo jing 2, T 246, 843cI9-844a9; cf. Charles D. Orzech, Politics and Transcendent Wisdom: The Scripture for Humane Kings in the Creation of Chinese Buddhism (University Park, Pa.: Pennsyl- vania State University Press, 1998), 269 n. 76. 87 Zongshi tuoluoni yizan, T 902, l8.898b25. 88 The tenn sanmi appears to have been interpreted differently in different exegetical traditions, such as between Tendai (Tairnitsu) and Shingon (Tomitsu) esotericism, but a discussion of this is beyond the scope of the paper. See Kubota Tetsumasa flEBW:iE, "Nihon Tendai no yuso sanmitsu hOben setsu" 1'1 It Q 'l!f=.JifljJ1j!m (On argu- ments about the meaning of sanmitsu [Three Mysteries] in the Japanese Tendai Sect), Nihon Bukkyo gakkai nenpo 1'1 (May, 1992): 145-162; and Okubo Ryo- shun "Taimitsu no sanmitsu ron" ;tJiflO)='Jiflfnii (The Three Mysteries Theory of Taimitsu), Tendai gakuhO (Sep., 1992): 109-113; and Otsuka Nobuo {1jI*" "Sanmitsu shiso nit suite" (On the concept of the tri-guhya), IBK 34, no; 1 (Dec. 1995): 174-176. 89 Da Piluozhena chengfo jing 1, T 848, 18.4a-5a; see Abe, The Weaving of Mantra, 129. 112 RICHARD D. MCBRIDE, IT (960-1279)90. This kind of specialized use of mantras by a practitioner under the guidance of a guru inside a maI).q.ala as part of a ritual meant to replicate the body, speech, and mind of the Buddha for the purpose of making him a Buddha immediately is what is actually different about Tantric Buddhist practice! Although this procedure is described in a "sutra" and not a "tantra," it resonates with Schopen's more precise and useful definition of "Tantric Buddhism" alluded to above. Even though all the components for such a ritual practice (maI).q.ala, mudra, mantra, and gurus) had existed for a long time before in Mahayana Buddhism they had not been constructed in such a concise manner for a specific religious purpose. This seems to be the real break with the preexisting tradition, at least for the case of China. Furthermore, since the Tantric masters did not claim that their message was anything other than that of the Mahayana, it should not be a surprise that they possessed dharaI).I and were adept in the types of ritual practice that were common and widespread among Mahayana adherents in the areas where the Mahayana tradition held sway. In other words, the fact that Amoghavajra could work miracles or foretell the future by means of spells does not indicate an inherent connection between spells, thau- maturgy, divination and Tantric Buddhism. Rather, his success with dharaI).I and spells provides evidence of the efficacy of his path of prac- tice in attaining quickly the magic powers associated with enlightenment. The thaumaturgic skills possessed by the Indian Tantric masters in China, as we have seen, had long been heralded as the qualities of advanced monks and bodhisattvas in mainstream Mahayana Buddhism in medieval China, not to mention religious adepts outside of Buddhism. The Tantric masters differed in the promotion of special ritual to reproduce the body, speech, and mind of the Buddha in order to attain Buddhahood quickly. Hence, I would suggest that Buddhist spells, dharaIji or mantra, used in that confined context should be seen as "Tantric." Outside of that spe- cial ritual milieu, dharaI}.l and spells used in Buddhist thaumaturgy, divination, merit-making, healing practices and repentance rituals, and the invocation of buddhas and bodhisattvas for the destruction of unwholesome karma, as well as in astrology and other occult sciences, 90 See Lii Jianfu, Zhongguo Mijiaoshi, 432-513. D ~ AND SPELLS IN MEDIEVAL SINITIC BUDDHISM 113 were common features of Chinese Buddhism specifically and Chinese religion in general. Concluding Remarks In this essay I have emphasized hitherto ignored evidence from Buddhist literature that strongly suggests that Buddhist intellectuals and eminent monks conceptualized dhara and spells as integral components of main- stream Sinitic Buddhism. Zhoushu, "spell techniques," was one of the most prevalent translations of "dhara" used by Buddhists in medieval China. Seminal Buddhist literature describes an ordinary monk as a student of spell techniques and the acquisition of dhara as a prominent quality of a bodhisattva. Dhara have a firmly established position in the Maha- yana doctrine of the bodhisattva path. They were perceived to be part of an ordinary monk's religious cultivation and a by-product of meditation. In this respect they are closely associated with an advanced monk or bod- hisattva's acquisition of the spiritual penetrations, supernormal powers and the ability to work miracles. The sixth-century scholiast Jingying Huiyuan promoted the view that spell-technique dhara were an ordinary by-product of meditation. Fol- lowing convention Jingying Huiyuan conceptualized spell techniques (mantra) as a type of dhara. Many Indian and Chinese monks held a sim- ilar point of view regarding dhara and were renowned for their prowess in working wonders by means of spells. The seventh-century encyclope- dist Daoshi endorsed dhara rituals for all people and he used examples of the efficacious use of spells from Buddhist and, more importantly, non-Buddhist literature to demonstrate that dharaI}I are just like native Chinese spells - only better. The eighth-century Tantric master Amogha- vajra, however, avoided the word "spell" in his imperially-sanctioned definition of dhara. Instead, this eminent monk attempted to reclassify dhara as a type of mantra or "true word" (zhenyan). Dhara were not proto-Tantric in medieval Sinitic Buddhism; in fact, as spells, they were a common component of mainstream Chinese reli- gion. Daoshi's demonstration that Buddhist spells correspond well with native Chinese practices provides nuance and perspective to the ubiquity of spells and incantations in Chinese religion and to the Daoist borrowing 114 RICHARD D. MCBRIDE, II of Buddhist Brahma language in the Lingbao tradition. DhiiraIfI and spells were so pervasive that they transcended the confines of strict affiliation with Buddhism and also caused proponents of what in retrospect we may call "Tantric" Buddhism in China to relinquish the word "spell" and to differentiate their practices from mainstream Buddhist and Chinese spells and dhiiraIjI. DhiiraIjI and spells were functional and fashionable in medieval Sinitic Buddhism and their role in Chinese religion has continued to the present. They were understood and used as powerful practices to promote the Buddhist teaching and to protect the personal and spiritual welfare of believers. Yet, the very success of Buddhist spells was probably due to the long-standing value of spells and talismans in Chinese religion. A CRISIS OF DOXOGRAPHY: HOW TIBETANS ORGANIZED TANTRA DURING THE 8 TH _12TH CENTURIES JACOB DALTON The four hundred years spanning the eighth to the eleventh centuries wit- nessed the dramatic rise of a new genre of Indian literature. The tantras. brought with them a bewildering array of new myths, doctrines, and in particular new ritual techniques. This was an extraordinarily creative time for Indian religions, and Buddhism was deeply affected by the new eso- teric teachings. Thousands of new texts emerged, rewriting Buddhism's history and reconfiguring its role in Indian society. as well as its cosmo- logical place in the universe. Coincidentally, these same years - from the eighth through the eleventh centuries - also marked the arrival of Buddhism into Tibet. Thus Tibetans first encountered Buddhism at an exciting time, just as the tantric devel- opments in India were at their peak. Given the rapidly changing face of Buddhism, the Tibetans must have experienced considerable difficulties identifying a stable and authoritative Buddhist religion. Toward this end, one of the primary strategies they resorted to was doxography, arranging the tantras into a series of hierarchically ordered classes. Tibetans were certainly not the first to develop Buddhist doxographi- cal schemes. Classification systems were popular in China too and had been for centuries, perhaps even before they were in India 1. Recent scholars have made much of these Chinese panjiao systems, and how they reflected cultural interests and anxieties that were uniquely Chinese 2 The panjiao often tell us less about the Indian Buddhist teachings that they organize than about the Chinese concerns that were at stake in the Sino-Indian lOne of the earliestpanjiao was the five-part system of Huiguan (d.453). This would predate both Bhar1:fhari and Bhavaviveka. 2 On the early development of panjiao in China, see Gregory (1991) and Ju Mun (2002). Journal of the International Association of Buddhist Studies Volume 28 Number 1 2005 116 JACOB DALTON encounters. Unlike in India, the early Chinese schemes were usually arranged around narratives of the Buddha's life, often with the aim of promoting a particular text over all otl:1.ers. The basic premise of these schemes was that the siitras taught by the Buddha earlier in life were less defInitive than those he taught later in life 3 The early Tibetan classification systems may have been influenced by the Chinese panjiao systems4, but they did not tie their classes to periods in the Buddha's life, nor did they adopt the Chinese promotion of specific texts. The Tibetans' inter- est in the tantras made the Chinese organizational strategies unworkable. Where the Mahayana siitras were placed in the mouth of Buddha Sakya- muni and emphasized a "cult of the book," the tantras were attributed to cosmic buddhas and spawned all sorts of ritual manuals. We might also speculate that the Chinese use of historical narrative was a reflection of their wider interest in historical documentation, an interest not shared by Tibetans to the same degree, particularly by Tibetans of the ninth and tenth centuries from which so little historical documentation survived 5
Given the wealth of scholarship on the Chinese doxographic tradition, remarkably little work has been done on tantric doxography. This is probably 3 The major exception to this rule is of course Huayen's Avatal?lsaka period. Recog- nizing that the MahtiparilJirviiJ:za-siltra, known to have been taught from the Buddha's death-bed, must have been taught last in the Buddha's life, Huayen apologists created the "Avatal?lsaka period," claiming that the Avatal?lsaka-siltra had been preached by the Bud- dha under the bodhi tree during the three weeks immediately following his attainment of enlightenment. These teachings were thus a direct expression of the Buddha's enlighten- ment experience. However upon fInishing these three weeks of teachings, the Buddha saw that his audience of pratyekabuddhas and sriivakas were completely unable to understand what, he had said. Seeing this, the Buddha was moved to teach the siltrapitaka of the HInayana canon in order to prepare his disciples for the later, more advanced teachings. 4 One possible example is may be the four classes of Gnubs chen sangs rgyas ye shes' Bsam gtan mig sgron, which are remarkably similar to the "four methods of conversion" (hua-i) outlined by the tenth century Korean scholar Chegwan (d. 971): gradual (chien), sudden (tun), secret (Pi mi). and indeterminate (pu-ting). See Chappell (1983), pp. 60-6l. For more on Gnubs chen's doxographical writings, see below. 5 In his survey of these systems, Iu Mun has observed that later, during the Sui, the Chinese classification systems did shift somewhat away from the diachronic tendency toward more doctrinal concerns (see Iu Mun 2002, 146). Iu Mun speculates on a link between this shift and the rise of sectarianism witnessed during the same historical period, a link that may warrant further investigation. However clear this tum towards doctrine was, however, the diachronic element continued to be strong enough to warrant an appearance in most, if not all, of the panjiao of the Tang. A CRISIS OF DOXOGRAPHY 117 in large part due to a perceived lack of evidence. Observing this deficit, Helmut Eimer recently wrote that, "Of other classifications of the Bud- dhist Tantras [that is, apart from the standard four-fold scheme] only a few . references in literary sources have survived."6 This is simply not true, even more so given the recent discovery of two more doxographic systems among the manuscripts found at the famous "library cave" ofDunhuang. The only Dunhuang system of this sort to be studied so far has been the one found in PT849. This important text was translated and published in 1924 by Joseph Hackin, and since then it has been cited regularly by many scholars 7 Two more systems have now come to light. Neither has been studied to date and both deserve attention. Transcriptions and trans- lations of both items are appended to the present article. By combining this new evidence with the classification systems present in the Tibetan canon, we can now begin to identify some important differences between the Tibetan and Indian approaches to the Buddhist tantras. The abundance of early Tibetan doxographical systems presents a chal- lenge to the singular authority of our received and much-cited scheme - the famous four classes of Kriya, Carya, Yoga, and * Anuttarayoga. For over a century when scholars have written on Buddhist tantra from India . to Japan, they have followed this scheme. These four categories have gone almost entirely unquestioned; they have been applied with little mind to their historical context, across space and time, to give a sense of order to the chaotic mass of esoteric teachings known as tantric Bud- . dhism 8 Some scholars have even constructed distinct schools around the 6 Eimer (1993), 224 [my addition]. 7 Two of the most useful recent studies on early Tibetan classification schemes have been Karmay (1988), 137-174, and Kapstein (2000), 10-17. Both rely heavily on PT849. 8 In the appendix to his recent book Coming to Terms with Chinese Buddhism, Robert Sharf has called attention to scholars' often indiscriminate use of the very term "tantra." Sharf argues that tantra as a distinct class of teachings never existed in China, and that it is better understood as a product of Japanese and western imaginations. Sharf's arguments should at least be considered by all scholars of Buddhist tantra. We must keep in mind, for example, the ubiquity of ritual practice, from healing rites and divination to oral recita- tion and visualization techniques, throughout "non-tantric" Buddhism. That said however, it is clear that in India anyway, by the mid-eighth century at least, Buddhists were distin- guishing the new tantric literary themes and ritual trends from those of the earlier siltras. The absence of such distinctions in China may be related to the fact that China, as has been noted by many other scholars, did not receive the Mahayoga tantras until, well after they 118 JACOB DALTON four categories, complete with historically traceable lineages 9 Others reg- ularly date the fourfold scheme to the eighth century c.E., apparently only because by the eighth century certain tantric titles were attested that would eventually - some four centuries later - come to be classed under the rubric of * Anuttarayoga 10 Such an ahistorical conflation of mere titles with an entire doxographical system inevitably obscures much about the early history of tantric Buddhism. This article argues that these four classes that have gained s!lch favor in modern scholarship are in fact a late (maybe twelfth century) and uniquely Tibetan innovation. They are part of a long tradition of tantric doxography that was distinctly Tibetan and therefore they obscure much about the early development of the tantras in India. In India, the classifi- cation of tantras was a concern in some (though notably not all) tantric circles, but the Tibetan treatment of the subject was systematic in unprece- dented ways. Only in Tibet do we start to see entire texts devoted to the topic. Only in Tibet do fixed sets of classificatory criteria begin to be applied. The Tibetan tradition of tantric doxography was a very different creature from the Indian one, probably with much more at stake, and we should be careful when we apply these uniquely Tibetan doxographical categories to the history of tantric Buddhism in India. Fourfold schemes vaguely resembling the now classic system appear in a couple of Indian texts (along with a wide variety of alternative schemes), but the system as we know it was formalized in Tibet and for Tibetan interests. In order to understand these Tibetan interests more precisely, we should perhaps first review our use of the term 'doxography.' In the west, 'doxo- graphy' was originally used to refer to the collected summaries of the different views asserted by the Greek philosophersll. Doxography was emerged in India and Tibet, nor did they receive the crucial classificatory terms of Kriya and Yoga that developed around the same time as the Mahayoga tantras (i.e. the second half of the eighth century). Thus Chinese Buddhists seem to have experienced a break in their transmission of Indian tantric Buddhism around the early eighth century, just at the moment when tantric Buddhism was developing its own distinct identity in India. 9 See for example, Yamasaki (1988), 13-14. 10 For a recent example, see the introduction to the edited volume Tantra in Practice (White 2000, 22-23). 11 Thus the entry for "doxography" in the O.E.D. reads: "1892 J. BURNET Early Greek Phi/os. 371 By the term doxographers we understand all those writers who relate the opinions A CRISIS OF DOXOGRAPHY 119 therefore concerned with categories of philosophical views. As we use the apply in a Buddhist context, we should be mindful of this origin and hold open the question of whether Indian thought was ever "philosophical" in a western sense. That said, many recent Buddhologists have recognized something useful in the term and have adopted it, labelling certain gen- res of Buddhist literature" doxographical." Some scholars have even gone so far as to explore the roots of Indian doxographical thinking, and with illuminating results 12
The Indian doxographic tendency had been traced back to the late fifth century Grammarian scholar, Bhartrhari13. While Bhartrhari's own writings were not overtly doxographical, they made regular use of the term darsana ("view") to refer to different philosophical perspectives, and this concept of darSana came to playa central role in the various doxo- graphies that emerged over the following centuries. Within the Buddhist traditions, the doxographic method was soon adopted by Bhavaviveka (500-570 C.E.), whose writings exerted a strong influence on later Bud- dhism. At first the doxographic paradigm was resisted by many within Buddhism, but it was part of a deep and irresistible trend that was sweep- ing through Indian thought; by the seventh century Candraldrti could argue against doxography, but only on its own terms 14
The application of the term "doxography" within a Buddhist context may be useful, but it can also obscure a crucial difference between west- ern doxographies and the Indian tantric classification systems: Whereas the former are generally philosophical works and restrict themselves to the views held by each school, the tantric classification systems of India (as we shall see) are largely concerned with differences in ritual practice 15
of the Greek philosophers. Ibid. 374 The doxography [of the Lucullusl has come through the hands of Kleitomachus. Ibid. 375 Short doxographical summaries are to be found in Eusebios [etc.]." 12 For an example of such an exploration, see Halbfass (1988), 263-286 and 349-368. 13 Halbfass (1988), 268. 14 On the history of this dramatic shift within Buddhist thought, see Huntington (2002). 15 A distinction may be in order here. The Indian term that corresponds most closely with "doxography" is probably the Sanskrit siddhiinta (Tib. grub mtha'). The later Tibetan tradition often used this term to refer to a genre of literature that concentrates primarily on the non-tantric philosophical schools. The present study is restricted to the tantric clas- sification systems; whether these should be considered siddhanta is a question left unan- swered for now. 120 JACOB DALTON This is particularly true of the systems that circulated,in India during the eighth to tenth centuries, precisely the period when developments in the tantras were at their most creative 16 Thus to label these tantric clas- sificatory systems "doxographical" might obscure the crucial role of rit- ual in the development of Buddhist tantra. Once the ritual focus of the Indian classification schemes has been rec- ognized, a further point of interest emerges. Unlike their Indian contem- poraries, the Tibetans preferred a more properly "doxographic" approach, organizing the tantras around differences in doctrine. This is perhaps the most striking difference between the Indian and the Tibetan schemes 17
Following the trend established in the earlier Indian Mahayana sl1tras, early Tibetans divided Buddhism into different approaches, or "vehicles" (Skt. yana; Tib. theg pa) by which the Buddhist practitioner can travel the path to enlightenment. In order to evaluate and distinguish between these vehicles, Tibetans employed a variety of criteria. Within a given doxographical system the criteria often remained fixed, that they might function as standards against which each vehicle could be measured and compared. Among these sets of criteria, the philosophical views (Tib. Ita ba) were invariably foremost, and when differences of ritual technique were considered, they were usually framed doctrinally, as "sudden" vs. "grad- ual" and so on. Thus one of the objectives of the present study is to dis- tinguish more clearly the criteria used in the early Tibetan classification systems of tantric Buddhism. The criteria Tibetans used can tell us much about their concerns as they worked to assimilate Buddhism into their own cultural milieu. The Tibetan interest in doctrine should be understood within the wider historical 16 As we shall see in the survey that follows, it was particularly true of the earlier Indian systems. An increased interest in doctrinal critera begins to be seen in the eleventh century Indian classification systems. See for example the J)tikinfsarvacitttidvayticintya- jiitina-vajravtirtihf Tantra (Q.60, 88a.5-6; also discussed below, n.100), which treats the higher classes according to the mental states they teach. 17 These characterizations of Indian and Tibetan classificatory concerns are of course a generalization. As we shall see, parts of the Dunhuang manuscript PT656 represent an exception to the Tibetan concern with doctrine, and certainly Indian treatises on doctrinal aspects of the different tantric classes can be found, particular after the tenth century. How- ever, my characterization of these two traditions holds true in a remarkable number of cases, and it is clear that we are dealing with two distinct sets of classificatory concerns - one Indian and the other Tibetan. A CRISIS OF DOXOGRAPHY 121 context of Tibetans trying to comprehend the complexities of Buddhism. That so many classification schemes flourished in Tibet during the ninth and tenth centuries in particular reflects the significance of this period in the Tibetan adaptation of Buddhism. The defInition and classification of Buddhist vehicles into hierarchical systems was one of the principle strate- gies used by Tibetans in their assimilation of Buddhism, and the ninth and tenth centuries produced a bewildering array of classification systems. Eventually, two principal schemes emerged - one of nine vehicles advo- cated by the followers of the Rnying rna ("Ancient") school, and one of four vehicles promoted by all the other Tibetan schools. But behind these clearly organized systems lay two centuries of contention and confusion, as Tibetans struggled to make sense of the foreign Buddhist religion and their own place within it. Today these early classillcation schemes offer a window onto the history of the Tibetan assimilation process. What follows is a survey of the classification schemes that circulated in India and Tibet during these tumultuous years. The survey is arranged into a roughly chronological order following a hypothetical historical nar- rative. With research on the early development of tantric Buddhism still in its infancy, such a narrative is necessarily fraught with shaky conjec- tures. Nevertheless, I have attempted to arrange the different classifica- tion schemes so as to reflect the general developmental order of the tantras from the late eighth to the eleventh centuries. Having completed the sur- vey, the [mal part of this article turns to the origins of the much-cited four classes scheme and how it came to dominate our own understanding of tantric Buddhism in India. I. Early Indian Classification Systems I.a. Buddhaguhya The first system discussed should be the one by Buddhaguhya, the mid-eighth century Indian commentator on the Mahiivairocana-abhisal'{l- bodhi Tantra (MVT). The MVT played an influential role in the devel- opment of tantric Buddhism, and has been the subject of a recent study and complete translation 18 Buddhaguhya composed at least two works on 18 Hodge (2003) also includes translations of Buddhaguhya's two commentaries. 122 JACOB DALTON the MVT, a summary (pil:u!iirtha) and a more extensive commentary (vrtti or Both works open with brief introductions to the different classes of teachings given by the Buddha. Buddhaguhya first distinguished the teachings of the Mahayana siltras which advocate the cultivation of the perfections (piiramitii) from those of the tantras which emphasize mantra recitation. He then divided the latter into two types: There are two kinds of disciples who engage and practice by means of mantra: those who principally aspire toward objective supports, and those who principally aspire toward the profound and vast. For the sake of those who principally aspire toward objective supports, the Kriya tantras such as the Arya-Susiddhikiira Tantra, the Vidyiidhara-pitaka and so on, are taught 19
Similarly, for the sake of those who principally aspire toward the profound and vast, the Arya-tattvasa/flgraha Tantra and so forth, are taught. It is not that those who are said to use principally "objective supports" do not aspire toward and practice the profound and vast, but that they mostly aspire toward practicing with objective supports. Nor is it the case that those who principally aspire toward the profound and vast are completely with- out practices that rely on objective supports, but that they mostly practice the profound and vast. Clearly in this sense the Arya-tattvasa/flgraha and so 19 The fIrst of these titles, the Susiddhiktira, can probably be identified as Q,43 L The contents of Vidyiidhara-pitaka, which may not have been a single work but a collection of early tantric materials, are more difficult to ascertain. Lalou (1955) has identifIed some of them. Bhavaviveka (c.500-570) cites a passage from the Vidyiidharapitaka of the Sid- dharthas, whom he classifies in this case under the Mahas1iqlghikas (Tarkajviiiii, Q.5256, 190a6), On this, see Skilling (1992), 114. The late seventh century Chinese scholar Yi jing purports to have studied a 100,000 verse Vidyiidhara-pitaka (see Hodge 2003, 10, where he translates the relevant passage from the Record of Eminent Monks who Sought the Dharma in the West (Xf-yu-qiuja-gao-seng-zhuan, T.2066)). In this regard, the Vidyiidhara-pitaka was a precursor to the later 100,000 verse tantric collections such as the Vajrasekhara and the Miiyiijiiia. On the latter two collections and their relationships, see Eastman (1981) and Giebel (1995); see too n.32 below. There are also a number of short Maiijusn siidhanas contained in the Peking bstan 'gyur that contain Vidyadhara-pitaka in their title, much as certain later titles claim to be extractions from, or based upon, the Mayiijaia collection. Other titles that Buddhaguhya classifIed as Kriya tantras can be culled from his other works. In his Dhyanottarapataia, 11 b.1-3, Buddhaguhya distinguishes two subclasses of Kriya tantras: general tantras that are compilations of ritual manuals (spyi'i cho ga bsdus pa'i rgyud) and specific tantras (bye brag gi rgyud). Under the former type he lists again the Susiddhiktira, to which he adds the Subiihupariprccha (Q,428) and the Kaipa-iaghu (Q.319), Under "specific tantras" he lists again the Mahiivairocana-abhisaf(lbodhi and the Vidyiidhara-pitaka, plus the (Q.130) and the Bodhimal}fja (Q.139). In his Pil}fjartha, 4a.6, he further adds the Trisamayaraja (Q.134), and the (unidentified). A CRISIS OF DOXOGRAPHY 123 forth 20 are principally for the practice of the inward yogas, but this does . not mean theydo not include some outward practices as well. Similarly, the Kriya tantras are principally for the outward practices, but this does not mean they do not also include some inward practices. One should understarid that the [tantric] Vidyadhara-pi{aka and so forth still are said to be directed towards the three gates of liberation and the like, just like those who engage and practice by means of the [sutra-based] per- fections. Similarly, this Vairocana-abhisarrzbodhi- is a Yoga tantra, principally for means and wisdom, but in order to help those disciples who aspire towards activities, it also teaches some practices which accord with the Kriya tantras. Therefore it can be analysed and is renowned in both ways, as a Kriya tantra or as a tantra of both (Tib. gnyis ka; Skt. ubhaya)21. Thus Buddhaguhya distinguished two main categories, the outward Kriya tantras and the inward Yoga tantras. This distinction reflected a major shift that was taking place in Indian ritual technology at the time of Buddhaguhya's writing. Earlier Buddhist rituals were typically directed outward toward what Buddhaguhya called an "objective support," an external focus for one's worship, whether an actual shrine or a 20 In his Pir;lIjiinha, 4a.4, Buddhaguhya adds the Sri-paramiidya (Q.119) as another example of a Yoga tantra. 21 Mahiivairocana-tantra-vrtti, 2b.1-3a.1. de bzhin du sngags kyi sgo nas 'jug cing spyod pa'i gdul ba'i 'gro ba rnams la yang rnam pa gnyis te/dmigs pa dang bcas pa la mos pa gtso bor gyur pa dangl zab cing rgya che ba la mos pa gtso bor gyur pa stel de la dmigs pa dang bcas pa la mos pa gtso bor gyur pa rnams kyi don tel 'phags pa lags par grub pa'i rgyud dangl rigs 'dzin gyi sde snod la sogs pa bya ba'i rgyud rnams bstan tol de bzhin du zab cing rgya che bas 'dul ba'i 'gro ba rnams kyi don du 'phags pa de kho na nyid bsdus pa'i rgyud la sogs pa bstan tel dmigs pa dang bcas pa la gtso bor gyur pa zhes pa yangl zab cing rgya che ba la ma mos sing my spyod pa ma yin mod kyil dmigs padang bcas pa la spyod par mos pa'i shas che ba la bya'ol zab cing rgya che ba la mos pa gtso bor gyur pa rnams la yang dmigs pa dang bcas pa'i spyod pa med pa ma yin mod kyil zab cing rgya che ba la spyod pa'i shas che ba stel de Ita bu yin par ni gsal por 'phags pa de nyid bsdus pa la sogs pa nang gi rnal 'byor gtso bor gyur pa yin mod kyil phyi'i spyod pa rnams kyang med pa ma yin not de bzhin du bya ba'i rgyud rnams kyang phyi'i spyod pa gtso bor gyur pa yin mod kyil nang gi spyod pa yang med pa ma yin tel rig 'dzin gyi sde snod la sogs par rnam par thar pa'i sgo rnam pa gsum la gzhol ba la sogs pa gsungs ba dangl de bzhin du pha rol tu phyin pa'i sgo nas 'jug cing spyod pa rnams la yang ji ltar rigs par sbyar shes par bya'ol de bzhin rnam par snang mdzad mngon par rdzogs par byang chub pa rnam par sbrul ba byin gyis rlob pa'i rgyud 'di yang thabs dang shes rab gtso bor gyur pa rnal 'byor gyi rgyud yin mod kyi/ bya ba la mos pa'i gdul bya'i 'gro ba rnams gzung ba'i phyir bya ba'i rgyud kyi rjes su mthun pa'i spyod pa dang kyang bstan pas! bya ba'i rgyud daml gnyis ka'i rgyud Ita bur so sor brtags shing grags so. 124 JACOB DALTON image. But by the early eighth century ritual worship was beginning to be directed "inward" toward the practitioner's own body. Thus in the Yoga tantras one visualized oneself as the central deity and offered obla- tions towards oneself22. Following Buddhaguhya, Tibetan exegetes of the ninth and tenth cen- turies seem to have disagreed on whether a distinct third category should be recognized. Though Buddhaguhya emphasized the two tantric classes of Kriya and Yoga, some believed the above-cited passage proposed a third intermediate class, that of the Ubhaya tantras. Other Tibetans, how- ever, apparently refused such an interpretation 23 Buddhaguhya's passage itself is admittedly unclear on whether a distinct category was intended, but it is important to recognize that the primary distinction made by Bud- dhaguhya, as in other early materials, was twofold, while the third inter- mediate class gained acceptance only gradually24. lb. Viliisavajra The confusion surrounding the intermediate class may in part explain the variety of names applied to it. In addition to Ubhaya, we see Upaya 22 In a recent article (Dalton 2004a) I argue that this inward trend was extended through the ninth century, as Buddhist ritual technologies focused increasingly on the body's inte- rior. Thus in the rituals of Mahayoga, many of the same ritual structures at work in the Kriya and Yoga tantras were mapped onto the practitioner's sexual anatomy. 'This third step in ritual development may be reflected in Dunhuang references to three kinds of vehicles - the outward, the inward, and the secret (see PT283 and ITJ576). 23 The question of how Buddhaguhya should be interpreted on this point has been well addressed by Shinichi Tsuda (1965). ;;24 After the MVT, the next major step in the development of tantra is often said to be the Yoga tantra, Sarvatathiigata-tattvasa7(lgraha (STTS). It is notable that the early STTS ritual traditions continued to adhere to the twofold Kriya-Yoga scheme. This is indicated in the Sarvatathiigata-tattvasa7(lgraha-siidhanopayika, a popular Dunhuang ritual manual based on the STTS. The STTS' s absence in the 812 C.B. Ldan kar rna catalogue of transc lated works has led some scholars to conclude that the tantra was not translated during the early diffusion (snga dar) of Buddhism into Tibet. But the above-mentioned siidhanopayika manual, which contains a number of passages drawn from the STTS, disproves this theory. In fact this manual seems to have enjoyed some popularity in Tibet, as at least two ver- sions appear in the Dunhuang collections (lTJ448/PT270 and ITJ417/PT300), in addition to a detailed commentary (lTJ447). I am currently preparing a translation and study of these manuscripts for publication. A passage discussing the differences between Kriya and Yoga can be found at ITJ447, r19.2-r20.4. A CRISIS OF DOXOGRAPHY 125 and Upa- being used, as well as Carya 25 This latter term was eventually adopted by the later Tibetan Gsar rna schools in their fourfold classifi- cation system. Perhaps the earliest instance of Carya being used appears in the writings of another late eighth century Indian tantric scholar, Vilasavajra. Like Buddhaguhya, the perhaps only slightly later Vilasavajra often opened his works with discussions of the classes of tantras 26 In his influential commentary to the Mafijusriniimasarrzgfti he named three classes of tantras: Kriya, Carya, and Y oga 27
Elsewhere, however, Vilasavajra seems to have felt no need for the inter- mediate category. At the beginning of his other major work, his so-called Spar khab commentary to the Guhyagarbha Tantra, Vilasavajra set forth another classification system 28 : In essence there are three [classes of tantras]: the Kriya tantras such as the the "Conqueror" [i.e. Yoga] tantras such as the [Sar- vatathiigata-] Tattvasal?'lgraha, and the tantras of the Upaya vehicle. Within this [latter class] are three further subcategories: the [male] method tantras such as the Sri Guhyasamiija, the [female] wisdom tantras such as Sri Sal?'lvara, and the neuter tantras such as the Sri Buddhotpiida. The present Sri Guhyagarbha completes and joins the aims of all the tantras, their causes and their effects, and for this reason it is said to be common to all tantras 29 . 25 Snellgrove (1988, 1357) suggests that Upayoga was the original term for this class of tantras which "approximate" (hence the prefix, upa-) the Yoga tantras, and that the other terms are best understood as later "mistaken corrections." Personally, however, I have seen no reason for making such a judgement and find Ubhaya a far more convincing original. 26 For a discussion of Vilasavajra (also referred to as Lalitavajra) and his dates, see Davidson (1981), 6-7. 27 NamasaT{lgftitfka, 31b.2. mal 'byor spyod dang bya ba'i rgyud. See also 33a.5 (mal 'byor dang/ bya ba'i rgyud dang spyod pa'i rgyud). 28 It should be noted that the reliability of this Spar khab attribution has not been estab- lished. I have seen nothing substantial to contradict the claim that Vilasavajra was the author, and for this reason I have included it in the present survey. However, this question requires closer attention than I have given it, and much of what appears in the following section should for this reason be taken as provisional. 29 Spar khab, 131a.4-6. ngo bo la gsum ste/ phyag na rdo rjes dbang bskur ba la sogs pa bya ba'i rgyud/ de kho na nyid thub pa la sogs pa thub pa'i rgyud dang/ thabs kyi theg pa'i rgyud dol de la yang gsum ste/ dpal gsang ba 'dus pa la sogs pa thabs kyi rgyud dang/ dpal bde mchog la sogs pa shes rab kyi rgyud dang/ dpal 'bu ta 'byung ba la sogs pa ma ning gi rgyud dol de la dpal gsang ba'i snying po 'di ni thams cad kyi don dang rgyu 'bras tshang zhing 'brei pa'i phyir/ rgyud thams cad kyi spyi yin par gsungs so. As for the titles mentioned in this passage, the neuter tantra mentioned here, the Sri Buddhotpada, remains unidentified. The Sri SaT{lvara almost certainly refers to the Sarvabuddhasamayoga, and 126 JACOB DALTON In this passage, the class of "Upaya" tantras should pot be identified with Buddhaguhya's Ubhaya class, nor with Vilasavajra's own Carya class. Rather, it represented a new third class that was added above the standard twofold division into Kriya and Yoga tantras 30 . The Spar khab's new third class, its so-called "Upaya vehicle" was elsewhere known as Mahayoga (literally "greateryoga")31. During the second half of the eighth century, a new class of radically transgressive tantras was spreading through India. Like Buddhaguhya's earlier Yoga tantra, the new Mahayoga was deemed an "inward" class of tantric teachings. The subject of the above-cited Spar khab commen- tary, the Guhyagarbha Tantra, was itself a well known Mahayoga work, though the most influential of the new Mahayoga tantras was certainly the famous Guhyasamaja Tantra, which shared much in common with the slightly later Guhyagarbha 32 The early Mahayoga tantras offered a range not to the CakrasaJ?1vara. The CakrasaJ?1vara system, like the Sarvabuddhasamayoga, developed gradually with multiple recensions and explanatory tantras, making it a difficult system to date. Whatever its dates may have been in India, within Tibet the CakrasaJ?1vara system and the Hevajra did not appear on the scene until the late tenth century; no men- tion of either system appears in any Dunhuang manuscript. 30 It is interesting to consider that the Spar khab's name for Yoga !antra - "Conqueror" tantra - may have been a reference to the themes and imagery of sovereignty which per- vade the rituals of this class. It is perhaps in the same vein that the Dunhuang manuscript ITJ423, 4v.6 refers to "the four vehicles of royalty" (rgyal theg bzhi). On the connections between Yoga tantra ritual, Indian coronation rites, and other royal themes, see Snellgrove (1987),234 and Davidson (2002), 113-168. 31 This reading is confmned by other early sources that identify Mahayoga with the tantras of Upaya. See for example the Dunhuang manuscript ITJ508, rl (mal sbyor chen po nang pa thabs kyi rgyud kyi tan tra) and the Man ngag Ita ba'i phreng ba (Karmay 1988, 165: mal 'byor nang pa thabs kyi rgyud) . . 32 Both tantras appeared in the lists of the eighteen Mayajala tantras. All of the works included in the Mayajata corpus were understood to have emerged from a single source, an original Mayajala !antra which in its complete form was purported to be so lengthy that it probably only existed as a purely mythical kind of ur-text. It may be, however, that many of the eighteen Mayajala tantras did indeed emerge from a common social and lit- erary "matrix." They do share a number of traits, such as an emphasis on the five bud- dha-families, the use of the three samadhis to describe the generation of the visualized m a J ) . ~ a l a (not be confused with another system of three samadhis found in the Yoga tantra STTS, on which see Cozort 1986, 51), and the centrality of sacramental sexual rites). In this sense they may represent a certain period in the development of Buddhist tantra, when Mahayoga was still closely associated with the Yoga tantras. Future work will hope- fully tell us more on this point. As discussed by Eastman (1981), the eighteen Mayajala tantras as a group mirrored the earlier corpus of eighteen Vajrasekhara tantras, which were A CRISIS OF DOXOGRAPHY 127 of new ritual technologies. Particularly innovative were their sexual prac- tices. The Yoga tantra ritualist visualized himself as the deity at the InaI}.Q.ala's center arid made offerings, real or imagined, to himself. Now the Mahayoga practitioner visualized the maI).Q.ala at the point of sexual union between himself and a ritual consort. But most crucial to these early Mahayoga rituals was the culminating moment when the practitioner would receive a drop of the resulting male and female sexual fluids on his tongue as a "supreme sacrament. "33 also meant to have been extracted from a massive and probably ultimately mythological ur-tantra. Both the MiiyiijiiZa and the Vajrasekhara textual groups may also relate to still other eighteen-fold collections. Of particular interest may be the eighteen mahiipuriiIJas and upapuriiIJas. According to Hazra, the formation of the latter grouping dates to the mid- ninth century at the latest and was in formation between 650-800 (Hazra 1958, I, 14-15). We have already observed (see n.19) the possible existence of still earlier canonical mod- els such as the Vidyiidhara-pifaka, which was classified by Buddhaguhya under Kriya tantra. 33 Elsewhere (Dalton 2004a) I have argued that this ritual moment was a definitive characteristic of early Mahayoga in India from roughly the mid-eighth century through at least the mid-ninth century. The importance of this sacramental ritual form was still greater in Tibet, where the influence of later developments in sexual practice, particularly of the complex "channels and winds" (rtsa rlung) systems, seems not to have arrived until Bud- dhism's "later diffusion" (phyi dar) in late tenth century. In the same article, as I laid out the evidence for my argument, I considered the possi- ble meanings of the term "padma ban da" that appears in a number of Dunhuang descrip- tions of the sacramental rite. In my considerations, I neglected to mention the common use of the term (Skt. biiIJa) to refer to a tantric skull-cup. The term ban da is used in this way in other Dunhuang manuscripts describing the iconography of wrathful deities (see for example ITJ306, v13.2-4 or ITJ484, Iv. 1), and perhaps also related are references such as one seen in the diaries of Yijing, in which the Chinese pilgrim describes his worshipping a "padma skull" relic of Sakyamuni while visiting Chia-pi-shih (see Lahiri 1986,69). A conch shell could also be used according to chapter seven of Candrakirti's CaryiimeZiipaka- pradfpa of the Arya tradition of Guhyasamaja exegesis (see Wedemeyer (forthcoming, and a link between skulls and conches is well attested. All this said, however, none of it con- tradicts the idea that the term padma ban da referred to the consort's vagina. Other passages make it quite clear that the supreme sacrament was gathered from the vagina. Such is cer- tainJy the case in both chapter eight of the Guhyasamiija Tantra (109a.8) and the (some- what later) eighteenth chapter (163a.8), two references that are particularly significant, since ITJ331 which uses the term padma ban da is based on the Guhyasamiija Tantra (as are the vast majority of Mahayoga ritual manuals from Dunhuang). In fact, the biiIJa often symbolizes the vagina in tantric literature. For a Dunhuang passage confIrming this, we may look to ITJ585, which describes the goddess Ghasmari: "With a vajra of means she stirs the ban da and drinks from it" (Iv.2: thabs kyi rdo rjes dan da dkrug cing gsa). Here the "vajra of means" alludes to the male penis "stirring" in the female skull-cup/vagina. This literary allusion may well have resulted in two ritual methods for gathering the supreme 128 JACOB DALTON In the passage cited above, the Spar khab distinguis,hed three further subdivisions within Mahayoga - the male tantras that focused primarily on method, the female tantras focusing on wisdom, and the neuter tantras. This strategy of assigning' genders to tantras was widely adopted after the tenth century, and the Spar khab's use of it may be the earliest instance we have. Finally, according to the Spar khab's classification system, the Guhyagarbha Tantra incorporates and thereby transcends all three of these Mahayoga classes. As already noted, the Guhyagarbha was widely held to be a Mahayoga tantra, but the Spar khab seems to have been toy- ing with another idea - that the Guhyagarbha should be placed in a still higher class. The Spar khab's hesitation to classify the Guhyagarbha as Mahayoga is explained later in the same commentary, in its discussion of the Guhya- garbha's crucial thirteenth chapter. For there we fmd the root tantra's own internal classification scheme. This is one of the earliest classification systems to appear within an actual tantra. The vital passage appears at the beginning of chapter thirteen, where we read: Using words which rely on letters, linguistic conventions, and nominal des- ignations, [the teachings] are well represented in terms of no realization and wrong realization, partial realization, rnisrealization of the genuine, discipline, the intention, the secret, the natural secret meaning 34
A number of late-eighth century commentators worked to unpack this obscure passage, and the Spar khab, if it were indeed written by Vilas ava- jra, would be one of the earliest 35 . It begins by explaining that the first sacrament, that is, from the consort's vagina or from an actual skull-cup. ill either case, the sacrament remains the culmination of early Mahayoga ritual practice. 34 Guhyagarbha, 192.1-3. rna rtogs pa dang log par rtogs/ phyogs rtogs yang dag nyid rna rtogs/ 'dul ba dgongs pa gsang ba dang/ rang bzhin gsang ba'i don rnarns nil yi ge sgra btags rning tshogs la/ brten pa'i tshig gis rab rntshon teo 35 The relevant passage can be found at Spar khab, l86a.8-l86b.6. Apart from the Man ngag Ita ba'i phreng ba (discussed below), the only other Guhyagarbha commentary attrib- uted to an illdian author is the Dpal gsang ba'i snying po'i rgya cher bshad pa'i 'grel pa (Q.4719) by SiiryaprabhasiI1ilia (Nyi ma'i seng ge'i 'od). After an admittedly cursory look, however, this attribution seems even more suspicious than the Spar khab. Compared to the Spar khab, it makes far greater use of Rdzogs chen. ill its discussion of the thirteenth chap- ter's doxographical system (339b.5-340a.6), it includes the class of Anuyoga, a term that was rarely if ever used before the early-to-mid ninth century. But even more telling, the work cites a wide range of Mahayoga tantras and commentaries including Vilasavajra's A CRISIS OF DOXOGRAPHY 129 two tenus, "no realization" and "wrong realiZation," refer to the two kinds ,of worldly views; ~ a t is, the apathetic (phyaZ ba) who are uninterested in reflection of any kind, and the nihilists and etemalists who hold the non- Buddhist philosophical views 36 The next two terms, "partial realization" and "inisrealiation of the genuine," refer to the exoteric Buddhist paths. In this way "partial realization" describes the Sravakas, the Pratyekabud- dhas, and the Cittamatrins, while the more subtle "misrealization' of the genuine" is the error of the Madhyiimika. The remaining four divisions refer to the tantric vehicles, and the Spar khab explained them in these words: Regarding, "discipline, the intention, the secret, the natural secret mean- ing," while certainly a correct teaching, the practice of disciplining the three doors [of body, speech, and mind] is Kriyii. The practitioner who primarily performs the inward yogas belongs to Yoga. To abide in the unusual views and practices is the "secret." To abide in the natural result of those two inward [practices] and of all things is Atiyoga, which is taught as nothing apart from the obscurations of the various stages in which one craves after imputations 37
Thus the practice of ritual "discipline" is taught in the Kriya tantras, while the inward "intention" is Yoga tantra. The "secret" remains unnamed, . but we can safely assume the Spar khab intended the new class of Maha- yoga. And finally the "natural secret meaning" refers to the new and even higher class of Atiyoga. In short, according to the Spar khab, the Guhya- garbha's classification system can be summarized as follows: writings (see, for example, 351b.5). This makes unlikely, though perhaps not impossible, the claim made by the later tradition (Dudjom 1991, 688) that the work was translated by the late eighth century TibetanVairocana A closer study is required, but it seems unlikely c that the work dates from before the tenth century. Because of the work's unreliability and because it adds little to the picture provided by other textS, I have excluded it from the pres- ent survey. 36 For more indepth discussions of all these views, see Mun pa'i go cha, vol. 51, 406.1ff, and Mkhas pa Ide'u, 113-114. 37 Spar khab 186b.3-5. 'dul ba dgongs pa gsang ba dang/ rang bzhin gsang ba'i don mams nil zhes bya ba nil yang dag par bstan mod kyi spyod pas sgo gsum 'dul ba kri ya dang/ spyod pa bas nang gi mal 'byor gtsor byed pa yo ga dang/ phalla med pa'i Ita spyod la gnas pas gsang ba stet nang pa gnyis po dang/ dngos po thams cad kyi rang bzhin 'bras bur gnas kyang/ brtags pa la zhen pa'i rim pa sna tshogs kyi bsgrib pa tsam du ston pa'i a ti yo ga'o. 130 JACOB DALTON l. rna rtogs: phyal ba l. no realization: ,apathetic 2. log par rtogs: rtag chad gnyis 2. wrong realization: nihilists & etemalists 3. phyogs rtogs: 3. partial realization: - nyan thos pa - Sravakas - rang sangs rgyas - Pratyekabuddhas - marn par rig pd - Vijiianavadins 4. yang dag nyid rna rtogs: dbu rna 4. misrealization of the genuine: Madhyamika 5. 'dul ba: kri ya 5. discipline: Kriya 6. dgongs pa: mal 'byor 6. intention: Yoga 7. gsang ba: [mal 'byor chen po] 7. secret: Mahayoga 8. rang bzhin gsang ba'i don: a ti yo ga 8. natural secret meaning: Atiyoga The Spar khab describes the final class of Atiyoga as "nothing apart from the obscurations," in other words, as ordinary uncontrived reality. The realization of Atiyoga, he explains, is the result of the "two inward" practices, probably meaning the two preceding classes of Yoga and Maha- yoga, though this could alternatively be a reference to the two stages of development and perfection. We have noted 'above how the Spar khab's commentary placed the Guhyagarbha above Mahayoga. This move was likely caused by the Guhyagarbha's strong ties to the still-emerging class of Atiyoga,. oth- erwise known as Rdzogs chen ("Great Perfection"). The precise rela- tionship between the categories of Atiyoga and Mahayoga remained unclear throughout the late eighth and ninth centuries 38 , which may explain why the Spar khab seems hesitant about the relationship between the Guhyagarbha Tantra - the principal canonical source for AtiyogaJRdzogs chen - and Mahayoga. As seen above, the Spar khab describes Atiyoga as the culmination of Mahayoga practice, and in this way it presents Atiyoga as distinct from Mahayoga yet in practical terms still dependent on it. 38 This lack of clarity is exemplified by a number of Dunhuang manuscripts. Perhaps best known is the Rdo rje sems dpa'i zhus Ian by the early ninth century Tibetan scholar Dnyan dpal dbyangs. In its poetic tone and its rejection of any need for ritual practice, this work resembles the Rdzogs chen texts of its day, as recognized by the interlinear notes to the Dunhuang inanuscripts (see ITJ470 and PT837). Yet the author himself labels it a work on Mahayoga. A CRISIS OF DOXOGRAPHY 131 Given the discrepancies between the two major commentaries ascribed to Vilasavajra - on the Niimasaf!!glti in which he named only the classes of Kriya, Carya, and Yoga tantra, and on the Guhyagarbha in which he excluded Carya and included Mahayoga and Atiyoga - it is tempting to see the two works as representing distinct chronological periods in Vilasavajra's thought. One might believe that the Niimasaf!!gfti com- mentary stems from an earlier period in Vilasavajra's intellectual devel- opment, before he had encountered the Guhyagarbha tradition and its higher tantric classes. Such conclusions are dangerous however, and the discrepancy is probably better explained by assuming that a looser sense of doxography was at work. Indeed, if both works are by Vilasavajra (and this remains a serious question), it is quite likely that he understood the different classification systems as specific to their respective tantric traditions; in fact Vilasavajra seems to have been well aware of the category of Mahayoga when he composed his Niimasaf!!giti work, even as he excluded it from his discussion of the tantric classes 39 Whatever the chronological order of his two purported works, Vilasavajra does not seem to have followed a rigid classification system into which all tantras must be neatly arranged. Davidson has observed that theNiimasaf!!gfti has been classified under almost every category possible 40 , and it is important to recognize the arbitrary nature of these classifications, even in today's modem Tibetan tradition. I do not believe, however, that the general flexibility of these systems makes the present endeavour to arrange them into a chronological narra- tive a pointless one. Doing so can not only force us to define more clearly the gaps in our knowledge, but also help to emphasize precisely the fluc- tuations in terminologies that are so often portrayed by modem scholars as clearly defined or unchanging. Certainly the most dramatic discontinuity in the history of tantric classification literature was the break between the systems of India and thos.e of Tibet. The brief passages we have seen in the works of early Indian tantric scholars became entire treatises in Tibet, and their numbers too continued to proliferate; Tibetans took their clas- sifications far more seriously than the Indians. 39 See NamasaT(lgiti{zka, 32a.3, where he uses the telID Mahiiyoga in describing the scriptural source for the NamasaT(lgiti. 40 Davidson (1981), 15. 132 . JACOB DALTON II. Tibetan Classification Systems IT.a. Padmasambhava's Man ngag Ita ba'i pbreng ba The next commentary we have on the same passage from chapter thir- teen of the Guhyagarbha is the Man ngag Ita ba 'i phreng ba (henceforth MTP) attributed to Padmasambhava. This text provides a useful transi- tion from the Indian classification systems to the Tibetan ones, as it was purportedly composed by an Indian teacher while visiting TiberI. We can therefore assume that Padmasambhava would have tailored the MTP for his Tibetan audience. Padmasambhava was central in bririging Mahii- yoga to Tiber 2 , and it is significant thathe did so through doxography. His MTP represents our earliest extant text entirely devoted to setting forth a tantric classification system. In his transplantation of tantra into Tibetan soil, Padmasambhava apparently recognized an unprecedented need for doxography, and his seminal text bore many fruits in the fonn of later Tibetan doxographical treatises. It is certainly relevant in this regard that the two best known non-tantric Buddhist doxographical treatises produced by Indians are Ornament for the Middle Way (Madhyamakiilar[l1wra; Q. 5284) and Kamalaslla's Illumination of the Middle Way (Madhyamakiiloka; Q. 5287). Siintarak1?ita and KamalaSila both visited Tibet for extended periods to assist the king, Khri srong lde'u brtsan, in establishing Buddhism as Tibet's state religion. In addition to these crucial works, we must also consider the Distinctions among the Views (Lta ba'i khyad par; Q. 5847) by another important figure of the late eighth century Tibetan court - the Tibetan . ; 41 All indications point to the reliability of the attribution of the Man ngag Ita ba'i phreng ba to Padmasambhava: The text clearly predates Gnubs chen sangs rgyas ye shes (late ninth/early tenth century) who quotes it (J1sam gtan mig sgron, 207.3-6), and it reflects a stage of tantric development we would expect to see in the late eighth century. The eleventh century Rong zom chos k:yi bzang po wrote a commentary on it attributing it to Padma- sambhava, and the Sba bzhed claims Padmasambhava wrote it while visiting central Tibet Moreover, it seems that Padmasambhava composed at least one other Mahayoga commen- tary while in Tibet. The Dunhuang manuscript ITJ321 is a complete and lengthy commen- tary to the Thabs kyi zhags pa (Q.416) that is clearly attributed to the master. It also includes a description of Siintigarbha, another Indian monk in Tibet at the same time, "checking [the text] and, finding no errors, praising [padma]sambhava" (lTJ321, 84a5. slobs dpon shan ti gar bas brtags nas ma nor nas /sam ba bha la stod pa'o). 42 On early evidence ofPadmasambhava's Mahayoga involvement, see Germano (2002), 232-237 and Dalton (2004b). A CRISIS OF DOXOGRAPHY 133 scholar Ye shes sde. Taken together, these three treatises provide an important background against whichPadmasambhava's own contribution should be viewed .. The MTP has been translated elsewhere by Samten Karmay43. In I?hort, the work sets forth a system of seven distinct vehicles. The first three are those of the siltras, i.e. those of Sravakas, Pratyekabuddhas, and Bodhi- sattvas, and the next three follow Buddhaguhya's lead - Kriya, Ubhaya, and Yoga. Unlike Buddhaguhya, however, Padmasambhava labels Yoga an "outward" vehicle, thus demoting the Yoga tantras and lumping them in with the lower classes of Kriya and Ubhaya. Apparently by the end of the eighth century when Padmasambhava was writing, in the light of the more recent Mahayoga ritual developments, the Yoga tantras no longer looked as "inward" as they once had. The seventh and fmal vehicle in Padmasambhava's system is that of the inward yogas, referring, one can assume, to Mahayoga. The language of ViUisavajra's Spar khab may also be seen in the MTP, as the outward Yoga is termed the "Conqueror vehicle" and the inward Yoga the "Upaya vehi- cle." Also like the Spar khab, the latter vehicle is further subdivided into three, but where the Spar khab distinguished the male, female, and neuter tantras, Padmasambhava has three "techniques" (Tib. tshul) of develop- ment, perfection, and great perfection (bskyed rdzogs rdzogs chen). Thus with some interpolation of terms, we have a system that looks like this: Sutra Vehicles: 1. Sravaka 2. Pratyekabuddha 3. Bodhisattva Outward Tantra Vehicles: 4. Kriya 5. Ubhaya 6. Yoga/Conqueror Inward Tantra Vehicle: 7. Mahayoga/Upaya a. development techniques b. perfection techniques c. great perfection techniques 43 Kannay (1988), 152-163. 134 JACOB DALTON The last three techniques refer to three stages in the rituals of Mahayoga. In the development stage, a visualized maI).qala would gradually be con- structed with oneself at the center, followed by an exchange of offerings and blessings. In the perfection stage, the maI).qala was generated suddenly in the context of a ritualized sexual practice. And the great perfection refers to the culminating moment of the entire ritual sequence, when the visualization is dissolved back into emptiness through the ingestion of a sacramental drop. Taken as a whole, Padmasambhava's MTP can be understood as a sys- tematization of much that had come before. The system skillfully wove together the earlier writings of Buddhaguhya and ViIasavajra. By distin- guishing between the various ritual techniques described in the tantras, Padmasambhava provided Tibetans with an interpretive framework for comprehending the mass of materials arriving from India at the end of the eighth century. n.b. DpaZ dbyangs' Lamp for the Mind Some twenty years after Padmasambhava's visit to Tibet, the first Tibetan classification systems began to appear. Perhaps inspired by the MTP, the early ninth century Tibetan scholar Dpal dbyangs wrote an even more extensive work dedicated to the coded scheme found in the Guhya- garbha Tantra's thirteenth chapter. Dpal dbyangs has received some atten- tion in recent scholarship for his influential work, the Questions and Answers oJVajrasattva (Rdo rje sems dpa'i zhus Zan), of which there are several copies in the Dunhuangcollections 44 Another work however, the Lamp Jor the Mind (Thugs kyi sgron ma), is his longest4 5 Its significance as a doxographical work has been so far overlooked, probably because it is extremely difficult to read and corrupt in many places. The work opens with a justification of classification systems in gen- eral. The point is made that ultimately such hierarchical distinctions are irrelevant. "The Mahayoga system," Dpal dbyangs writes, "does not reject 44 Two full copies are found in ITJ470 and PT837, and a partial copy in PT819. 45 In the Peking edition (Q.5918) it fills twenty-one folio sides, while his Zhus Ian (Q.5082) fills eleven sides. A CRISIS OF DOXOGRAPHY 135 the twenty-one ways of clinging; nondual, it neither accepts nor rejects them. It actualizes. them [all] without resorting to methods." That said however, "this supreme system of thusness does have three stages of yoga and of tantras. "46 Here Dpal dbyangs is likely referring to the three Mahayoga stages already distinguished by Padmasambhava 47 . The correct path, he continues, is not like the practices of the unclean clans or like mistaking a mottled rope for a snake 48 [In such cases,] an untrue consciousness appears, so they are false. [In the correct path, such mistakes] may not be rejected, but this does not mean they are true. The self-arising wisdom is without edges or center. It is unwavering, self-illuminating, and devoid of grasping. [Yet] the four inuneasureables and the four dhyanas are reified into distinct stages, all forms are conceptualized as selves, and for these reasons, the three truths of the secret should not be seen as the same 49
Even though such classifications can be misleading, we are told, they are a fact of life. Enlightenment may be undifferentiated, but our addic- tion to reification makes classification systems inevitable. Dpal dbyangs goes on to explain how the different vehicles appear when, straying from the knowledge of all into a view of non-discrimina- tion (Tib. 'du shes med; Skt. asal'{lifia), one takes this view to be the enlightened ground. From this subtle error the concept of time arises, and "by resting in the abyss of higher and lower paths, the totality becomes 46 Thugs kyi sgron ma, 275a, 5-6. de bas rnal 'byor chen po'i lugs/ bcu gnyis gcig gi zhen pa dag/ mi spong gnyis med blang dor med/ thabs kyi rang bzhin bral mngon byed/ de bzhin pa yi lugs mchog 'di/ rgyud dang rnal 'byor gsum rim pa. 47 Note that the "three stages of Mahayoga" (ma ha yo ga'i rnam gsum rims) are also mentioned in ITJ436, 3v.7. There, the passage introduces the ritual that then immediately turns to the first stage of development. That these are the same three stages as those referred to by Dpal dbyangs may be supported by the fact that both texts purport to be based on the Mayajala traditions (see Thugs kyi sgron ma, 274b.8 and ITJ436, 5vA). 48 Note this same image is used in MTP at the beginning of the Sravaka discussion. 49 Thugs kyi sgron ma, 275b, 1-2. de phyir mi gtsang rus spyod dang/ sab rda thag sbrul mtho mi itar/ mi bden shes snang phyir rdzun pa' ang/ mi spong mod kyang bden pa mini rang byung ye shes mtha' dbus medl mi g.yo rang gsal 'dzin bralla/ tshad med bzhi dang bsam gtan bzhi/ rim par so sos bdag cing/ gzugs rnams kun la bdag rtog pas/ gsang ba'i bden gsum mnyam ma mthong. (My translation corrects several points on the basis of comparison with other versions of the text found in the Narthang Bstan 'gyur and the 110 volume Bka' ma shin tu rgyas pa (vo1.86, ff.283-325). Copies of the latter are now held by the Tibetan Buddhist Resource Center in New York and by the British Library.) 136 JACOB DALTON experienced as happiness or suffering. Thus it is that three stages are dis- tinguished. "50 In this way Dpal dbyangs warns the reader against taking such classifications too dogmatically. Dpal dbyangs' philosophical approach reduces all vehicles to mere grades of delusion. Such an approach allows for the non-Buddhist religions to be considered also, and when Dpal dbyangs turns to his classification system proper, he begins with the mundane vehicle of Gods and Humans: 51 Five distinct differences are taught because of varying beliefs. Their differ- ences will be explained just briefly: The fIrst vehicle defends the sixteen [lawsJ52. The second guards the views and practices of the four [truths]. The third teaches the twelve [links] to be definitive; the fourth, the two truths. The secret fifth includes the outward ones, of which the fIrst is the total purity of reflexive awareness; the second follows the former and the following [i.e. follows both Kriya and Yoga]; the third arranges in stages the seven levels of the clear light of space itself. However, the path for reaching the Secret Nucleus (guhyagarbha) is for those who, through renouncing the [ other] four vehicles, abide in the fruition of the single vehicle. This [mal one is the ulti- mate resting place. This [mal one is the main one explained here 53
50 Thugs kyi sgron rna, 275b, 4-5. g.yang sa mtho dman lam zhugs pas/ zad par bde sdug myong bar 'gyur/ 'dod pa'i 'bras bu ga la yin/ de phyir gsum la khyad par mod. 5l Matthew Kapstein has noted the existence of a similar description of the origin of the non-Buddhist views in the doxographical writings of the second Karmapa, Karma Pak- shi. Kapstein points out that this description allowed for an eclecticism in Karma Pakshi' s classification system, and he argues that this eclecticism is best understood within the con- text of the Karmapa's close ties with the Mongol emperor Mongke Khan. By taking such a philosophical view of non-Buddhist religions, Kapstein argues, Karma Pakshi made allowances for the Mongolians' own religious heritage. (See Kapstein 2003 and also his early study of the same materials in Kapstein 2000, 97-106.) While this all may be true, it is important to recognize that Karma Pakshi' s theories were not all that unique within the wider history of Tibetan exegetical writings on the Guhyagarbha's classification system. Much of what Karma Pakshi wrote was prefigured by Dpal dbyangs as early as the ninth cen- tury. It is therefore worth considering whether the eclecticism inherent in this philosophical presentation of the Guhyagarbha classification system might have been motivated by early Tibetans' wish to place their own pre-Buddhist religious traditions in a more sympathetic light vis-a-vis Buddhism. Such a reading would seem to be encouraged by Dpal dbyangs' inclusion of a vehicle of Gods and Humans (lha mi'i theg pa). 52 See Dudjom (1991), 59-60, for an enumeration of the sixteen pure laws of humans (mi chos gtsang rna bcu drug) which confirm this first vehicle is that of Gods and Humans. 53 Thugs kyi sgron rna, 276a.6-276b.1. Inga yi bye brag mi mthun pal mos pa tha dad phyir gsungs pal bye brag mdo tsam bshad par byal theg pa dang po bcu drug mgonJ gnyis pa gzhi yi Ita spyod bsrung/ gsum pa bcu gnyis nges par bstanJ bzhi pa bden pa mam pa gnyis/ lnga pa gsang ba 'ang phyi pa 'ang/ dang po rang rig mam par dag/ gnyis pa A CRISIS OF DOXOGRAPHY 137 The remainder of the text goes on to explain each vehicle in greater . detail. In short, fh:e vehicles are distinguished 54 : 1. Gods and Humans 2. Sravakas 3. Pratyekabuddhas 4. Bodhisattvas 5. Tantras: i. Kriya ii. Ubhaya iii. Yoga iv. Mahayoga At first glance, this system resembles that of Padinasambhava' s MTP. Both authors list Kriyii, Ubhaya, Yoga, and Mahayoga and then subdivided the latter into three. Yet Dpal dbyangs' system differs on two significant points: First, it adds the vehicle of Gods and Humans (lha mi'i theg pa) at the beginning. Second, it describes the vehicles in terms far more doc- trinal than those used in the MTP, or in any of the Indian presentations we have examined so far. The first point, that Dpal dbyangs inserts the vehicle of Gods and Humans, may well betray the influence of Chinese doxographical systems. In his 1983 article, Peter Gregory suggests this worldly non-Buddhist vehicle originated in China. Gregory traces the earliest reference to the vehicle to the writings of Liu Ch'iu (438-495), a lay Buddhist recluse from south- ern China. In this Chinese context, the teaching of Gods and Humans focused on the workings of karma, with the ultimate goal being a higher rebirth within the cycle of sarrzsara. This class of teachings, writes Gregory, "seems to have been invented by Chinese Buddhists during the second half of the fifth century in an effort to accommodate Buddhism to the needs of its growing number of lay adherents by adapting it to the more socially oriented concerns of Confucianism."55 Following this early instance, snga phyi rjes su 'brang/ gsum pa dbyings nyid 'ad gsal ba'i/ sa bdun rim par bkod pa yang/ gsang ba'i snying par 'gro ba'i lam! theg pa bzhi yis nges 'byung la/ theg pa gcig gi 'bras bur gnas/ tha rna' ang bsti gnas mthar thug stel tha rna' ang gtsa mchog 'dir bshad do. S4 A possibly similar five vehicle tantric system is referred to in at least one Dunhuang manuscript (see ITJ384, r6.1). Unfortunately, it is unclear if the vehicles intended were the same as those described by Dpal dbyangs. ss Gregory (1983), 256. 138 JACOB DALTON however, the class fell into some disuse; during the seventh-and early eighth centuries, the teaching of Gods and Humans was missing from both the influential classification schemes of Fa-tsang (643-712) and Hui-yuan (ca. 673-743). Then in the early ninth century, the great Chinese.scholar Tsung-mi (780-841) broke with his recent predecessors and included the teaching, "as the first and most elementary level of Buddhist teaching"56 in his new Yiian-jen lun system. Gregory concludes that Tsung-mi's inclu- sion of the teaching helped, "to reconcile the Confucian moral values that he had learned in his youth with the teachings of the religion that he had adopted as an adult. "57 It also, "reflected the growing importance of lay Buddhist societies throughout different strata of Chinese society during the latter part of the T'ang dynasty."58 Tsung-mi's dates make him roughly contemporary with Dpal dbyangs, and Dpal dbyangs' addition of the vehicle of Gods and Humans is best understood in similar terms. Buddhism was spreading and growing in importance throughout Tibetan society in the early ninth century, and Dpal dbyailgs' treatise may be seen in part as an attempt to bring the non-Bud- dhist Tibetan religions into the Buddhist fold. The vehicle of Gods and Humans continued to be used throughout the crucial years of the Tibetan assimilation of Buddhism in the ninth and tenth centuries. The Tibetan manuscripts discovered near Dunhuang contain a number of references to the term 59 . Perhaps the most well known example appears in ITJ370, studied by Hugh Richardson. The passage sup- ports our reading of Dpal dbyangs: They [the two Tibetan kings Srong brtsan gam po and Khri srong Ide brtsan] received that [Buddhist] doctrine and devoted themselves to it and caused 56 Gregory (1983), 253. 57 Gregory (1983), 279. 58 Gregory (1983), 296. . 59 One instance of particular interest comes in the letters of introduction for a travel- ling monk that are found in ITJ754. The fourth of these letters is written by a military offi- cial (Dmog 'bu cang), who ends the request for good treatment of the pilgrim with, "On the part of gods and men also, like consideration is requested" (lha myi phyogs kyang de bzhin du dgongs par gso!). This line would seem to suggest that the term "gods and men" had. entered common parlance as a reference to the lay community within which a mili- tary commander such as our author might wield power. For a transliteration and transla- tion of the letter in question, see Thomas (1927), 555. A CRISIS OF DOXOGRAPHY 139 it to spread among all creatures ... The bounds of the dominion increased and the land of Tibet was happy. Harvests were good, diseases of men and cattle rare. The sound qualities and right behaviour of the people increased; and, far from shunning the rites of gods and men, they revered them and, clinging even more strongly to those principles, they did not fail in proper respect and affection towards teachers and parents, brothers, sisters and kins- men, and to those who through age are in a position of honouti. As in China, the teaching of Gods and Humans is associated with the religious practices and the cultural values of non-Buddhist Tibet. The passage indicates that Tibetans worried about the new foreign religion jeopardizing their native ways of life, and one can imagine that the ritu- als and the rhetoric of the Buddhist tantras must have posed a particularly direct threat. After the tenth century, when Tibetan Buddhism was cleansed of many of the non-Indian elements that had accumulated during the so-called "dark period," the popularity of the vehicle of Gods and Humans faded. In later centuries it was maintained in only a few pockets of the Bon and Rnying rna traditions 61 By the end ofthe tenth century, it seems, the vehi- cle of Gods and Humans had fulfilled its transitional purpose and was no longer needed. The second (and more crucial) point of difference between the two systems of Dpal dbyangs and Padmasambhava is the more doctrinal focus of Dpal dbyangs'. Padmasambhava's MTP, like the works of Buddha- guhya and Vilasavajra before him, describes the classes of tantras almost entirely in ritual terms. Dpal dbyangs' discussion stands in stark contrast to these earlier Indian systems. Rather than distinguishing Kriya and Yoga by their outward vs. inward approaches to ritual, Dpal dbyangs portrays Kriya as concerned with "the total purity of intrinsic awareness" and Yoga as focused on "the seven levels of the clear light of space itself." This doctrinal approach to classification fits with what we have already 60 Richardson (1998), 76. My italics. 61 Kannay (1988), 148, claims there are no references to the vehicle of Gods and Humans in Rnying rna sources. In fact references abound, not only here in the Thugs kyi sgron rna but in other Rnying rna writings such as those on the Dgongs pa 'dus pa'i rndo (for a late seventeenth century example, see Dhannasrl's Mdo dbang gi spyi don, 136.3). The Bon po classifications systems, which also make use of nine vehicles, are beyond the scope of the present study; on these, see Mimaki (1994), 126-132. 140 JACOB DALTON seen of Dpal dbyangs' couching the entire classification enterprise (and the three ritual stages of Mahayoga in particular) in philosophical tenns. The various classes are eI)1phasized as reflections of one's mental state rather than types of ritual practice. This is the first Tibetan classification system we have examined, and we shall see that this doctrinal emphasis continued in later Tibetan writings. II.c. Gnubs chen sangs rgyas ye shes After Dpal dbyangs in the early ninth century, our next classification system appears in the influential tantra titled the Compendium of Inten- tions Sutra (Dgongs pa 'dus pa'i mdo; henceforth GDD). This work was probably composed in Tibetan around the mid-ninth century62. A sprawling work of over six hundred folio sides, it represents an early Tibetan attempt to organize all of Buddhist tantra into a single, comprehensive system. Its success made it the locus classicus for the nine vehicle classification scheme used in later centuries by the Rnying rna school 63 . We have seen both Padmasambhava and Dpal dbyangs divide their highest class of Mahayoga into the three "techniques" (tshu!) or "stages" (rim) of development, perfection, and great perfection. In the writings of Gnubs chen, these three stages are enshrined as three separate classes. The resulting system reads as follows: 1. Sravaka 2. Pratyekabuddha . 3. Bodhisattva 4. Kriya 5. Ubhaya 6. Yoga 62 According to its colophon, the GDD was translated from the obscure central Asian . language of Brusha (a kingdom near modem-day Gilgit). While this may have been true of certain sections, the vast majority of the work appears to have been written in Tibetan. Regarding the work's date, and for more on this tantra, see Dalton (2002). 63 It is interesting to note that the GDD may postdate its own ritual system as repre- sented in certain early ritual manuals. The classification system used in these early ritual manuals begins with a vehicle of Gods and Humans, while excluding the vehicle of the Ubhaya tantras (see, for example, the Mda dbang gi lag len zab rna attributed to the Indian master Bde ba gsal mdzad). A CRISIS OF DOXOGRAPHY 141 7. Mahayoga 8. Anuyoga . 9. Atiyoga Here we may suggest a further possible trend unfolding in these early classification systems. In Padmasambhava's MTP, the three Mahayoga techniques of development, perfection, and great perfection grew directly out of the ritual sphere. Then in Dpal dbyangs' Lamp for the Mind, Dpal dbyangs made it clear that he saw the same three subdivisions of Maha- yoga as both "three stages of yoga and of tantras." Some seventy-five years later, we reach given Gnubs chen, who was deeply involved in the codification of the tantras around the turn of the tenth century, and we may detect a still greater concern with bibliographic taxonomy. These two classificatbry purposes - for distinguishing the phases of a ritual vs. for categorizing tantric scriptures - may have led to the different terminology used by Gnubs chen. That is, the three "techniques" or "stages" may have emerged initially as a result of new ritual practices developing, while the distinct "vehicles" of Mahayoga, Anuyoga, and Atiyoga may have come later to facilitate the classification of tantric scripture 64
The question of whether these three categories should be mere stages or full-fledged vehicles continued to be debated for centuries in Tibet. After the tenth century, the "new" (gsar ma) schools followed a more conser- vative reading, interpreting the three only as stages 65 , while the Rnying ma pa maintained the early Tibetan systems we are seeing here, in which the three constituted entire vehicles. This was a significant difference, for doxographic recognition carried with it authority. Samten Karmay has pointed to the polemical writings of the thirteenth century scholar Sa pru;t kun dga' rgyal mtshan, in which the Rnying ma pa are criticised for precisely their imprudent naming of vehicles 66 "The view of Atiyoga is 64 We have seen a similar shift from ritual innovations to bibliographic concerns in the case of the Yoga vehicle. The earliest known distinction between Kriya and Yoga was made in the commentarial writings by the Indian Buddhaguhya for the purpose of classi- fying tantric scriptures; this despite the fact that the ritual innovations seen in the SITS predated Buddhaguhya's categorization by some seventy-five years. 6S Tsong kha pa was careful to explain that the classes of tantras should be understood as "doors of entry" and not as vehicles in their own right. Thus, according to him, there is only one tantric vehiCle, namely the Vajrayana. See Tsong-ka-pa (1977), 15!. 66 Karmay (1988), 147. 142 JACOB DALTON wisdom; it is not a vehicle. To make the inexpressible ah object of dis- cussion was not the intention of the learned ones. "67 Thus many followers of the new schools, like Sap3lJ, rejected the Atiyoga tantras as spurious for reasons rooted in part in doxography68. Early Tibetans' more liberal attitude towards multiple vehicles may also have been related to their interest in doctrine. Their creation of distinct vehicles and distinct doctrines for each class of tantras may have served to justify one another, that is, a distinct doctrine justified anotht<r vehicle and a separate vehicle required a distinct doctrine. The GDD presents its nine vehicles system in chapter forty-four. It sets the system within a doctrinal discussion of three larger Buddhist vehicles that function together as an entire cosmology. The first of these three is the vehicle of the "continuous wheel" ('khor {o rgyun), intended for those beings who are attached to the desire realm ('dod {a zhen pa). It uses 67 Dom gsum rab dbye, as cited in Karmay (1988), 147. a ti yo ga'i Ita ba nil ye shes yin gyi theg pa mini brjod bral brjod byar byas pa nil mkhas pa'i dgongs pa min zhes bya. 68 It is important to recognize that Tibetans were not alone in making Atiyoga "an object of discussion." There is some evidence that some Indians of the early ninth cen- tury were also toying with the idea of making the three stages of tantric ritual into three distinct vehicles. Curiously, however, the Indian texts that use the terms do so in a different order. The alternative order observed in these works is: Yoga, Anuyoga, Atiyoga and Mahayoga. This order can be observed in both the KNl}ayamari Tantra (p.123) and less clearly in the Sarvabuddhasamayoga (166a.7-8). One might dismiss this as a mere eso- tericization of the "normal" Maha-Anu-Ati order seen in Tibetan works of the ninth century, except that the Indian works are in such close agreement. It seems, rather, that a separate line of development is represented by the Indian works in question. That the four classes in this system referred to four stages of ritual practice is clear from both the KNIJayamari and the Buddhasamayoga themselves and their numerous extant Indian commentaries. All of these sources agree on how the four classes should be under- stood. In brief, Yoga tantra refers to the development stage; Anuyoga refers to entering into union with a consort; Atiyoga is the spread and stabilization of the bliss of that union; Mahayoga is the ingestion of the sacrament and the resulting experience of enlightenment. One can see that this system reflects a similar period in the development of Buddhist tantric ritual as that reflected in the roughly contemporary works of Padmasambhava and Dpal brtsegs, but here the perfection stage is divided into two parts - the initial union with the consort (Anuyoga) and the subsequent stabilization of sexual bliss (Atiyoga). For some of the relevant commentarial passages, see: (1) Kumaracandra's Ratnavaifpaiijikii, found in the KNIJayamari Tantra, 250-266, (2) Santimitra's, Sarvabuddhasamayogapaiijika, 74b.2-76a.l, (3) *Indranala/Brgya byin sdong po's Srfsarvabuddhasamayogatj.akinf- jalasarrzbaratantrarthatfkii, 303b.6-304a.3. The latter source is particularly clear in its pres- entation. A CRISIS OF DOXOGRAPHY 143 natural forces (rang bzhin shugs) to tame their desires for momentary pleas- ure. Thus, the tantra explains, nature provides the disciple with three things that satisfy his/her needs so that he/she can progress towards enlighten- ment: birth, sustenance, and support(skye, 'tsho, rten)69. The second of the three general vehicles is that of the "magical display arising obviously" (cho 'phrul mngon par 'byung ba), which manifests for those disciples who are extremely difficult to tame (gdul dka' drag po). This vehicle is designed to sever the karmic continuum of those intensely engrossed in the three poisons of desire, ignorance and anger. This is accom- plished by means of the apocalyptic aeons leading up to the final confla- gration at the end of the universe. The crescendo of suffering experienced in these apocalyptic aeons cause many of these benighted beings to reflect upon, and feel regretfor, their earlier misdeeds. In this sense, these aeons are the buddhas' final effort to help those who are so stubborn that they have not been liberated before this late date 7o
The last of the three general vehicles discussed is the "vehicle for ascertaining the ultimate" (don dam nges pa'i theg pa). This is where we find our system of nine vehicles. The GDD's presentation arranges them into three groups of three. Thus the "vehicle that extracts the source [of suffering]" (kun 'byung 'dren pa'i theg pa) contains the Sravaka, Pratyeka- buddha, and Bodhisattva vehicles. The "vehicle of awareness through 69 For the discussion of this "natural" vehicle, see Dgongs pa 'dus pa'i mdo, 349.1-350.7. Mkhan po nus ldan (Dgongs 'dus 'grel pa, vol. 54, 464.6-476.5) explains that this vehicle functions simultaneously on five levels, listed in order of increasing subtlety. First, because all things come from the five physical elements, the buddhas are arising all the time as whatever is wanted. Second, space provides the opening for everything else; earth gives a firm ground for beings and plants; water is pliant, clear, constantly flowing and quenching; fire is warm, bright, and rising upwards; wind is unobstructed, unabiding, formless, power- ful and scattering. Third, each element brings beings to enlightenment: Space is the all- pervading opening for appearance and emptiness; earth is everywhere in the sphere of Mahayana; water is pure calm abiding; fire is insight; wind scatters the objects of con- sciousness. Fourth, these five elements can also be experienced as the five primordial bud- dhas. And fifth, the discussion ends with the [mal characteristic that is most useful in all five elements: nothing is really happening, so everything is already enlightened. 70 Mkhan po nus ldan (Dgongs 'dus 'grel pa, voL 54, 497.2-519.2) explains there [lIst come a series of three aeons: one of famine, one of plague, and one of war (mu ge bskal pa, nad bskal pa, mtshon cha'i bskal pa). These last respectively for three years, three months, and three days, as time speeds up to the vanishing point and the closing aeons of [lIe, water, wind and space. 144 JACOB DALTON asceticism" (dka' thub rig byed theg pa) contains the outward yogas of Kriya, Ubhaya, and Yoga. And the "vehicle with the powerful methods" (dbang bsgyur thabs kyi theg pa) has the three inward yogas ofMahayoga, Anuyoga and Atiyoga 71 In ibis way the GDD sets the nine vehicles. within a Buddhist cosmology, embedding its entire scheme in doctrinal tenns, and it is significant that the GDD is a Tibetan composition, for it exhibits very different concerns from the much briefer ritual-focused presenta- tions of classification systems seen in India. In fact, the actual names of the nine classes are not used in the taIitra itself, nor are each of the nine actually tenned "vehicles." Their descriptions makes it clear what was intended, but their labels are made explicit only in the early commentary by the Tibetan scholar Gnubs chen sangs rgyas ye shes (b. 844 ?)72. It seems clear, however, that the authors of the GDD had in mind the same system of nine vehicles - Gnubs chen studied directly under the GDD's "translators," who we suspect were also the work's authors, so his commentary probably did not introduce many significant innovations. Gnubs chen is renowned for his support of Buddhism through the so- called "dark period" of political chaos that stretched from the collapse of the Tibetan empire around 842 to the late tenth century. He was par- ticularly focused, as were many Tibetan exegetes during these dark years, on the codification of the tantric teachings in Tibet. Under the Tibetan empire, the translation and dissemination of the tantras had been carefully controlled, but with the empire's collapse, those restrictions were lifted and Tibetans eagerly adopted and adapted the tantric myths and rituals. Compared to the court-driven Buddhism of the imperial period, this tantric conversion of Tibet seems to have taken place at the local level. Gnubs c h ~ n was the one great exception to this rule, a Tibetan scholar working on a large scale, translating new tantras and composing not only shorter works but long, systematic treatises on tantra such as his two-volume commentary on the GDD, An Armor Against Darkness (Mun pa'i go cha), and his famous Lamp for the Eye in Meditation (Bsam gtan mig sgron)13. 71 For the relevant passage, see Dgongs pa 'dus pa'i mdo, 351.1-352.6" 72 On Onubs chen's dates, see Vitali (1996),546-7. 73 The standard source for Gnubs chen's life appears in the seventeenth century col- lection of biographies for the lineage of the ODD (,Dus pa mdo dbang gi bla ma brgyud pa'i rnam thar, 160-177). A CRISIS OF DOXOGRAPHY 145 Gnubs chen's other major work, the Lamp for the Eyes in Meditation was probably written shortly after the turn of the tenth century. In this work, Gnubs chen makes no mention of the nine vehicle system, despite citing the GDD more than any other source. The nine vehicle system may be inferred, however, from his regular use of its terms, including the high- est three vehicles of Mahayoga, Anuyoga, and Atiyoga, and it is clear that Gnubs chen did not see his new fourfold system as contradicting the more well known nine vehicles system. The Lamp for the Eyes sets forth a new fourfold hierarchical classification system. Gnubs chen refers to a num- ber of similar fourfold systems that were circulating in Tibet at the time. His includes the following four divisions (1) gradual sutra-based teach- ings, (2) immediate sutra-based teachings, (3) Mahayoga, and (4) Atiyoga. Gnubs chen wrote the Lamp for the Eyes for two main purposes: to resolve Tibetans' confusion around the Chinese Chan and around the rela- tionship between Mahayoga and Atiyoga. In both regards then, his work addressed uniquely Tibetan concerns. In addressing these concerns, Gnubs chen again focuses overwhelmingly on issues of doctrine and distinguishes his four classes according to their philosophical take on non-conceptuality74. The Lamp for the Eyes' doctrinal focus was certainly related to Gnubs chen's role as the great Tibetan codifier of the dark age. During the early development of tantric Buddhism, many of the most significant innova- tions came out of the ritual sphere. Thus, for example, the class of Yoga tantras grew out of a new emphasis on the practitioner's own body as the site for the divinity; Mahayoga grew out of the new ritual emphases on the sexual yogas (sbyor ba) and the violent liberation rite (sgroI ba); Anuyoga grew out of the increasing interest in the ritual techniques of the sexual yoga/the perfection stage; and Atiyoga grew out of the taste of the mind of enlightenment (bodhicitta) obtained at the culmination of the sexual yoga. As the new ritual techniques and their corresponding textual categories were codified for a Tibetan audience, new doctrines were devel- oped to help distinguish them more clearly from one another. Gnubs chen's Lamp for the Eyes presents a particularly clear example of this trend towards doctrine. 74 For detailed discussions of Gnubs chen's fourfold system, see Dalton and van Schaik (2003) and Meinert (2004). 146 . JACOB DALTON II.d. The Explanation of the Order of Views By the eleventh century the Tibetan followers of the early Rnying rna school looked to Gnubs chen as the principle upholder of Buddhism during the so-called "dark period." The early Zur-s in particuiar made Gnubs chen a central figure in their early lineage, and as the Zur clan's influence spread, so did the nine vehicle system that was first seen in the Compendium of Intentions Sidra and Gnubs chen's commentary. Before long, the nine vehicles had become the accepted doxographic scheme within the Rnying rna school. For a final example of a Tibetan classification system, we turn now to a Tibetan work of unclear provenance. The Explanation of the Order of Views (f-,ta ba'j rimpa bshad pa) is traditionally attributed to the early ninth century Tibetan scholar, Ska ba dpal brtsegs. However, some doubt was cast on the authenticity of this attribution by the fourteenth century scholar Bu ston 75 The work contains an alternative presentation of the same nine vehicles seen in Gnubs chen's writings, and it may better be seen as a result of the eleventh or twelfth century spread of the scheme within early Rnying rna circles 76
In any case, the work is clearly of Tibetan origin, and the presentation of its classification system is similar to both Dpal dbyangs' and Gubs chen's in that it too focuses on doctrine. Thus on the classes of tantras we read, Kriya views the ultimate as the dharmatii and views the conventional as the good qualities of reflexive awareness. They view three families in their emanated maIfqala. They assert that errors which [lead to] sadness do not 75 On Bu ston's doubts, see Kannay 1988, 149. At this point in our survey, we might also be tempted to insert a discussion of the nine vehicle classification system found in the G.yu'i thang rna khras dgu (QA729). Judging from the work's use of certain technical tenns, I suspect it too dates from after the tenth century. The unlikely colophon attributes it to Vimalamitra, further evidence of the work's dubious origin. Its classification system is mentioned by Kannay (1988), 149 and 172. I have excluded the work only because it would add little to the central argument being offered here. 76 The central discussion of this system appears at Lta ba'i rim pa bshad pa, 424bA- 425a.5. Note that the work refers to the second tantric vehicle as both u pa ya and gnyis ka (Skt. ubhayii), indicating that when Tibetans wrote "u pa ya," they may have intended "ubhaya." This would seem to be further evidence that Ubhaya was the original tenn used in India (see note 25 above). A CRISIS OF DOXOGRAPHY 147 exist. The as.sertions of the Ubhayii tantras are in agreement with the views and the practices of the [classes] above and below. According to Yoga, the ultimate is completely pure. The deities emanate through the blessings of realizing the wisdom of the dharmadhiitu. Ordinary beings are those who are erroneous with regards to seeing in that way. According to Mahiiyoga, ultimately nondual reflexive awareness is thusness. There is no saT[lsiira within the state in which the deities, which are the six manifestations of realization and so forth, manifest. According to Anuyoga, ultimately the dynamism of knowing, which is the realization of the great bliss, emanates as the m ~ g a l a of conventional deities. For that reason, error comes from ordinary beings [trying to] analyze that. Atiyoga is devoid of the two truths 77
Here the six tantric vehicles are distinguished -by their descriptions of the maI}-q.a1a emanation process in terms of the Mahayana doctrine of the two truths. Once again, we see a strong Tibetan interest in doctrine, and more specifically in the process by which the Buddhist teachings emanate out of emptiness. . ID. Evidence from Dunhuang lILa. New Evidence: Pelliot tibetain 656 and IOL Tib J 644 Having gained -some idea of the Tibetan tradition of tantric doxogra- phy, we can now turn to the evidence that survives from the "library cave" of Dunhuang. Until now only one classification system from Dun- huang has been brought to light. PT849 was first presented in the 1924 study by Joseph Hackin and has been cited regularly ever since. In recent months, however, two new manuscripts have surfaced, each containing an extensive discussion of a classification system. Transliterations and translations of both manuscripts are appended to the present article. 77 Lta ba'i rim pa bshad pa, 425a.1. kri ya don dam chos nyid Ital kun rdzob rang rig yon tan Ita! rigs gsum dkyil 'khor snang bar Ital skyo ba'i 'khrul pa med par 'dodl gnyis ka rgyud kyi 'dod pa nil Ita spyod gong 'og rjes su 'thun! yo gas don dam mam dag pa'ol chos kyi dbying kyi ye shes sui rtogs pa'i byin brlabs Iha soong bal skye bos de Itar mthong par 'khrul! rna hA yo gas don dam du/ rang rig gnyis med de bzhin nyidl rtogs pa'i cho 'phTul drug sogs pa'illhar snang ngang la 'khor ba medl a nu yo gas don dam dul bde chen rtogs pa'i rig pa'i rtsal! kun rdzob lha yi dkyil 'khor snangl de phyir skye bos rtags pas 'khrul! a ti yo ga bden gnyis bral. 148 JACOB DALTON The first piece, PT656, is a scroll from the Pelliot c6llection held at the Bibliotheque Nationale. Its date remains uncertain, but it is likely from the tenth century, as are most of the Tibetan Dunhuang manuscripts relating to tantra. The system it describes consists of seven classes, called "the seven great general scriptural systems" (spyi'i lung chen po bdun). As the name of the system implies, its principal purpose was to classify scripture. The term "vehicle" is only 'used once in the manuscript, in the context of a Yoga tantra vow not to drink water from the same. valley as people of a lower vehicle. The "seven scriptural systems" consist of the two sUtric vehicles of Sravaka and Bodhisattva, the two outward tantras of Kriya and Yoga, and the three inward tantras of Mahayoga, Anuyoga, and Atiyoga. Thus in comparison to Gnubs chen's nine vehicles scheme, the ever-obscure classes of the Pratyekabuddhas and the Ubhaya tantras are excluded to make seven. The manuscript's discussions of the tantric classes are far more extensive than those of the sutric ones, and we find sev- eral passages appended to the end of the text dealing with the practices of union and liberation as interpreted by Maha-, Anu-, and Atiyoga. In this way the content reflects a strong interest in the tantras. The work evaluates each vehicle using a fixed set of four criteria: views held, meditations achieved, practices performed, and vows followed. These criteria reveal a mix of concerns. "Views" are given pride of place as the first criterion so that doctrine is given a clearly dominant role. However, the next two criteria of "meditations achieved" and "practices performed" introduce considerations of ritual that are really quite unique among the early Tibetan classification systems. The ritual concerns weaken as the text proceeds to the higher tantric vehicles, so that Anuyoga and Atiyoga are discussed in entirely doctrinal terms, but for Kriya, Yoga, and Mahayoga, significant attention is given to ritual practice. In this way, PT656 pro- vides a rare glimpse of how Tibetans of the tenth century organized the different kinds of tantric ritual. Our second new manuscript from Dunhuang is a three-folio pothi found in the Stein collection held at the British Library. This manuscript more certainly dates from the tenth century78 and contains two short items. The , 78 The manuscript was found by Stein in the bundle he numbered 73.iii., which has been identified by Tsuguhito Takeuchi (2003) as containing particularly late materials, many of which date from the late tenth century. A CRISIS OF DOXOGRAPHY 149 first item is titled, "A Teaching on Classifying the Deity Systems and the Measures of Accomplishment" (Lha rgyud dang grub tshad nye ring bstan pa) and is the principal work on the vehicles. The second is titled, "Classi- fications of the Vidyiidharas" (Rigs 'dzin dbye ba) and fills out the pic- ture with a discussion of the levels of realization associated with each tantric vehicle 79
The classification systems described in these two manuscripts bear a number of resemblances to one another. At the end of the British manu- script's second item on the vidyiidharas, we even find a reference to the same scheme of "seven scriptural systems" (spyi lung bdun) seen in PT656, even though ITJ644 itself follows a fuller nine vehicle system. It seems the seven scriptural systems may have enjoyed some popularity during the tenth century, at least around Dunhuang, even as the nine vehicles scheme was becoming the generally accepted standard for followers of the later Rnying rna school. Unfortunately, the source for this sevenfold system remains to be identified. Also like PT656, ITJ644 employs a fixed set of criteria for evaluating the different classes (it does not use the word "vehicle" even once). This is where the similarities end however, for ITJ644 is entirely concerned with issues of doctrine over ritual. The set of criteria used includes: (1) the deity system, (2) the difference between teacher and disciple, and (3) the measures of accomplishment. As the language of the text makes clear, all three of these criteria are aspects of the "views" (Ita ba) held by each class. According to our analysis of the other Tibetan classification sys- tems, then, ITJ644 is typical of the Tibetan tradition of tantric classifica- tion and categorizes the tantras according to their respective doctrinal views. The use of fixed sets of criteria seems to have been a Tibetan develop- ment; to my knowledge such a strategy does not appear in the Indian sources on the classes of Buddhist tantras 80 The efficacy of this almost scientific classification technique seems to have been grounded in its apparent objectivity, ill its application of seemingly impartial criteria to 79 For more on this item and its possible links to the Padmasambhava legends, see Dal- ton (2004b). 80 The strategy of applying a fixed set of criteria to the various vehicles continued to be employed by Tibetans in much later works. The Tibetan scholar Kay thog dam pa bde 150 JACOB DALTON all vehicles equally, for the purpose of comparison. TIlls kind of technical concern with classification systems was a new phenomenon in tantric Bud- dhism, one unique to the early Tibetan exegetes; Indian commentaries from the same period simply do not exhibit such elaborate and system- atic analyses of tantric Buddhism. m.b. Pelliot tibetain 849 Apart from the two manuscripts just discussed, the only other classifi- cation system from Dunhuang seems to be the one found in PT849. This is one of the latest dateable manuscripts found in the famous library cave, dating from around the tum of the eleventh centuryBl. The system pre- sented has nine vehicles, but it is quite unlike the standard set we have seen in other Tibetan works. It provides separate worldly vehicles for the humans and the gods B2 , and again separate vehicles for the Sutra Adher- ents (mdo sde pa) and the Bodhisattvas, which are also usually equiva- lents. It then mixes up the order of the classes of "outward" tantras to read Yoga, Kriya, and Ubhaya. The inward classes of Mahayoga, Anuyoga, and Atiyoga are then dropped, though they do appear as subclasses of the Yoga vehicle, while Kriya and Ubhaya are also subdivided. The result is a system that looks like this: gshegs (1122-1192), for example, used a set of seven criteria in his influential Theg pa spyi beings, 15: (1) door of entry, (2) view, (3) samiidhi, (4) practices, (5) conduct, (6) duration of the path, (7) result. 8l A list of the Tibetan kings found in the manuscript traces the royal line through the Stod mgon gsum and then continues with Btsan po bkra shis stsags pa dpal, Dpal Ide, 'Od Ide, 'Khri Ide, Btsan po bkra shis mgon po, Tsan po a tsa ra, 'Khri Ide mgon, and Lha cig cag she (Hackin 1924, 18). Btsan po acarya is probably Ye shes'od (see Karrnay 1998,4). The penultimate name appears in later discussions of the "men of Gtsang" who restored the monastic vinaya lineage in central Tibet (see Mkhas pa Zde'u, 391-394). Tibetan sources vary on how to date this event. Many follow the 978 date suggested by 'Brom ston pa (Vitali 1990,62 n.1), while Mkhas pa lde'useems to suggest 988 (Mkhas pa Zde'u, 394). How to identify the final name in the list, Lha cig cag she is still unclear, but it may be the son of 'Khri Ide mgon, named Lha chen drag pa in Mkhas pa Zde 'u, 388. Given these identifica- tions, PT849 would have to be dated to the very end of the tenth century. 82 Though another example of them as separate vehicles, here in the context of a fivefold siitric classification, can be seen in ITJ526, 2r.2-3: theg pa Znga zhes kyang bya ste! myi'i theg pa dang!Zha'i theg pa dang! gong rna gsum dang Znga. A CRISIS OF DOXOGRAPHY 151 1. Vehicle of Humans 2. Vehicle of Gods 3. Sravaka-yarra 4. Pratyekabuddha-yarra 5. Vehicle of Sutra Adherents 6. Bodhisattva-yarra 7. Yoga a. Yoga b. Mahayoga c. Anuyoga d. Atiyoga 8. Kriya a. Sravaka Kriya b. Pratyekabuddha Kriya c. Siitra Adherent Kriya d. Bodhisattva Kriya 9. Ubhaya a. Sravaka Ubhaya b. Pratyekabuddha Ubhaya c. Sutra Adherent Ubhaya d. Bodhisattva Ubhaya Unfortunately, no explanations are given for how these classes are being distinguished. Rather than try to make sense of this system, it is probably better to seeit as the result of the doxographic confusion that had spread through Tibet by the late tenth century. The essential three- fold hierarchy of Maha-Anu-Ati is clearly represented in the subclasses of Yoga, but it is probably unwise to attach too much significance to the shuffled order of the three principal tantric vehicles. The distinction between the Bodhisattvas and the Siltra Adherents is not seen anywhere else in the Dunhuang manuscripts, which all agree that the two terms should be equivalents. Clearly the author of PT849 was either confused, working out his own idiosyncratic system, scrambling the order for rea- sons of secrecy, or some combination of ail three. Iv. Later Indian Systems Indian writings from around the same period as PT849 exhibit a sim- ilarly loose approach to tantric classification systems. This is well attested 152 JACOB DALTON in the writings of the famous eleventh century Bengali soholar Atisa, who arrived in Tibet in 1042. Upon arriving at the royal court in western Tibet, Atisa perceived a need for an orderly discussion of the entire Buddhist path, and he composed his influential Bodhipathapradfpa with its auto- commentary. Within this context we find a presentation of the classes of tantras 83
But perhaps the most important aspect of Atisa's teachings on the classes of tantras is simply the fact of their existence. When Padmasam- bhava visited the Tibetan imperial court in the eighth century, he composed his Man ngag Ita ba'i phreng ba to show the Tibetans how to classify the Buddhist tantras. Three centuries later Atisa arrived, and once again the visiting Indian scholar answered the Tibetans' wish for a discussion of the classes of tantras. The Tibetan need for classification systems had survived the intervening "dark period" fully intact. Atisa presented a range of alternative contemporary classification sys- tems with four or five classes of tantras, but in his own commentary he chose to follow a sevenfold scheme: 1. Kriya 2. Carya 3. *Kalpa 4. Ubhaya 5. Yoga 6. Mahayoga 7. *Niruttarayoga 84 This scheme introduced an unusual distinction between Carya and Ubhaya, which were interchangeable in most of the earlier schemes 85
83 See Bodhimiirgadfpapafijikii, 332a.3-333a.2 84 For the past century, the standard Sanskrit reconstruction for the Tibetan Rnal 'byor bla na med pa has been * Anuttarayoga. This is a time-honoured mistake that needs to be abandoned. An inspection of the available Sanskrit manuscripts reveals that the Tibetan more often translates Y oganiruttara. (This observation was confinned for me by Harunaga Isaacson, to whom my thanks are due.) Thus from this point forward, I will be using *Nirut- tarayoga where one might expect * Anuttarayoga. As will be argued below, this misreading has been complicit in allowing the Tibetan origin of the famous fourfold classification system to remain obscured. 85 The one other source that distinguished these two classes is the Caryiimeliiyana- pradfpa-niima-tfkii (Q.2703, 324a.3), which argued for a fourfold system of Kriya, Carya, A CRISIS OF OOXOGRAPHY 153 It alsp added the new class of *Kalpatantra (rtog pa'i rgyuti)86, and tops . Mahayoga with *Niruttarayoga. Our confusion is made still worse when we turn to the canonical source Atisa cites for his system. The Jfiiinavajrasamuccaya is a title that appears in two canonical versions, a shorter one found in all bka' 'gyur editions and a longer one found only in the Li thang bka' 'gyur and its descendents 87
Both versions include discussions of tantric classes that are unusually detailed for Indian Buddhism. The shorter version presents the following scheme: Ubhaya, and *Niruttarayoga. The traditional attribution of this work to the ninth century Indian Siikyamitra has recently been shown to be false (see Christian Wedemeyer's paper, "On the authenticity of the Caryameiiiyanapradfpa, commentary attributed to Siikyami- tra," presented at the fourteenth conference of the International Association of Buddhist Studies in London, August 2 nd , 2005). Wedemeyer's analysis suggests the work is rather . a Tibetan composition probably dating from the eleventh century at least. The scriptural source Atisa cites for his own system, the Jfidnavajrasamuccaya, pro- vides the following explanation for why these two classes of Carya and Ubhaya are dis- tinguished: "One who accomplishes a thorough analysis of the ten aspects of suchness - that which is arrayed as the m3I).Qala wheel that is coemergent with the knowledge-god- desses, as well as the pratices, activities, and accomplishments and so forth that arise from that ~ such a person is engaged in the Ubhaya tantras. The one who accomplishes, together with that which is accomplished, through a detailed analysis of perceptible characteristics, such as the mudras from the Kriya tantras whic.h are for extensively performing the various activities, is engaged in the Carya tantras" (Jfidnavajrasamuccaya, 293b.4-6). This passage seems to indicate that the Ubhaya tantras are higher than the Carya because they focus more on the mandala as a manifestation of suchness than on external forms. This would seem to agree with the order seen in Siikyamitra's sytem. In both cases it seems that Ubhaya was playing the role normally played by Yoga. This latter point is confirmed by another tantra under a similar title, the Srfjfidnava- jrasamuccaya (missing from the Peking Bka' 'gyur, but in the Oerge at 0.450). According to Mimaki Katsumi, this is a "slightly later version" (Mimaki 1994, 122 n.17), and here we see a fivefold scheme for which the fourth class appears both ways: (1) *Kalpa, (2) Kriya, (3) Carya, (4) Ubhayii/Yoga, (5) *Niruttarayoga (see 0.450, lOb.4-5). 86 Eimer's study of this class (Eimer 1993) concludes that *Kalpa tantra teaches mun- dane rituals for healing and gaining magical powers, and that in this sense, "it does not direct the performing adept to any spiritual level" (Eimer 1993, 228). The mid-twelfth century Sa skya scholar, Bsod nams rtse mo, is in general agreement when he writes, "Given that the *Kalpa tantras principally teach outward activities, the class of *Kalpa tantras essen- tially are gathered within the Kriya tantras" (Rgyud sde spyi'i rnampar gzhag pa, 33b.5: rtog pa'i rgyud kyang phyi'i bya ba gtsor ston pa tsam ia dgongs nas rtog pa'i rgyud du phye ba ste ngo bo bya ba'i rgyud du 'du'o). Why Atisa places the *Kalpa tantras above Kriya and Carya remains unexplained. 81 See Eimer (1993), 226. 154 JACOB DALTON 1. *KaIpa 88 2. Kriya 3. Carya 4. Ubhaya 5. Mahayoga The system found in the tantra's longer version is identical to the shorter except that it gives *Niruttarayoga in place of Mahayoga. When these two canonical systems are compared with the one taught by AtiSa, we see that Atisa added Yogatantra and included both Mahayoga and *Nirutta- rayoga. A number of conclusions can be drawn from all this: First, it seems clear that tantric classification systems remained highly flexible in India through the eleventh century. The famous fourfold scheme was by no means common to all Indian Buddhists. Second, we may suggest that Atisa's system included *Niruttarayoga in addition to Mahayoga in order to bring the Jfiiinavajrasamuccaya into line with the latest terminological developments. In this sense, Atisa's scheme reflects the gradual eleventh century rise of *Niruttarayoga as a class apart from Mahayoga. By the eleventh century a need for a new distinct category was start- ing to be felt. We have observed that during the eighth and ninth centuries, new tantric classes arose in large part to distinguish new developments in ritual practice. Now the new class of *Niruttarayoga was surfacing for similar reasons of ritual technique. In Atisa' s discussion of Miiliayoga and *Niruttarayoga, he lists which tantras belong to each class, and it is certainly relevant that many of his *Niruttarayoga tantras did not enter - Tibet until the later diffusion (phyi dar) period 89 Generally speaking, these appear to be later works. What distinguished these later works from the slightly earlier Mahayoga tantras? Atisa's *Niruttarayoga tantras tend to incorporate more complex subtle body (rtsa rlung) systems than his 88 Jfuinavajrasamuccaya, 293a.6-293b.S. Note that in the scripture itself the hierarchy of classes is presented in reverse order, starting with the highest class and ending with the lowest. 89 As Mahayoga tantras he names the Guhyasamiija, the Candraguhyatilaka, the Krlfna- yamiiri, the Paramiidya, the Vairocana Miiyiijiila, and so forth, while under *Niruttarayoga tantras he includes the Khasama, the Cakrasalflvara, the Vajrarjiika, the Hevajra, and so forth (Bodhimiirgadlpapanjikii, 332b.4-S). A CRISIS OF DOXOGRAPHY 155 generally earlier Mahayoga tantras. It seems that the new class of *NinIt- tarayoga was needed to recognize this recent elaboration of the subtle body ritual systems 90 . The beginnings of this new class can already be seen in Indian writings of the late tenth century. The earliest dateable example may be the late tenth century writings of Sraddhakaravarma, the Indian scholar who worked with the famous Tibetan translator RiD chen bzang po. In that scheme, how- ever, the highest division was still Mahayoga: There are four doors for entering into the Secret Mantra, the fruition that is the Vajrayana. These are generally known as Kriyatantra, Caryatantra, Yoga- tantra, and Mahayogatantra 91
Though Mahayoga still held the highest place, Sraddhakaravarma goes on to subdivide the class, and here the term *Niruttarayoga appears as the final and highest subdivision. The purpose of the new term seems to be to identify the generally later tantras represented elsewhere as Y oginI tan- tras, that is, those more focused on female deities: Mahayoga consists of two types, the natural tantras and the tantras for exam- ination ... The tantras for examination consist of a further two types, the 90 The two classes of Mahayoga and *Anuttarayoga may also reflect another, non- chronological distinction in the development of Buddhist tantra. In addition to *Nirut- tarayoga reflecting a generally later stage of ritual development, the two classes may also represent two lines of development that developed alongside each other. While this the- ory remains highly impressionistic, it seems to me that from the original matrix of STTS and other Vajra-sekhara tantras, we may be able to distinguish two lines of development. The first would have passed through the Guhyasamaja, to Guhyagarbha and Mayajtila, while the other passed through the Sarvabuddhasamayoga, to Cakrasa1J'lvara and Heva- jra. The latter were known as yogin! tantras, apparently because their mlU).<j.alas consisted of female deities surrounding the central figure. The Tantra, though not usu- ally termed a YoginI !antra, may also fit into the latter line of development, as it has female deities. This line may also be marked by its early reliance on the Yoga-Anu-Ati-Maha system discussed above (see n. 68). Certainly there would be significant cross-pollination between these two lines of development, and further research is required to confirm such a theory, but it may also provide a starting point for understanding the historical roots of the distinction between the so-called father and mother tantras. 91 Yoganuttaratantrarthavatarasa1J'lgraha, I 17a.6. gsang sngags 'bras bu rdo rje theg pa la ni 'jug pa'i sgo mam pa bzhi ste! bya ba'i rgyud dang! spyod pa'i rgyud dang! mal 'byor gyi rgyud dang! mal 'byor chen po'i rgyud ces spyir grags pa yin no. Note this title should probably be reconstructed as Yoganiruttaratantrarthavatarasa1J'lgraha. 156 . JACOB DALTON tantras for the yogas of means and the tantras for the ,yo gas of wisdom. These are also asserted as the tantras of the supreme yoga and the tantras of *Niruttarayoga92. Sraddhakaravarma describes the latter *Niruttarayoga tantrasas those with maI,1qalas populated by female deities. The equivalence of *Nirutta- rayoga and Y oginI is confrrmed elsewhere by Abhayakaragupta in his own discussion of a fivefold system, where he explains that, "the *Niruttara- yoga tantras are the YoginJ tantras."93 In the writings of Sraddhakaravarma, one can see just beginning to emerge, though still as a subclass of Mahayoga. Soon after, *Niruttarayoga detached completely to become its own independent cat- egory above Mahayoga. Thus in the writings of Ratnakarasanti, who lived around the turn of the eleventh century, we see a fivefold system contai- ning Kriya, Carya, Yoga, Mahayoga, *Niruttarayoga 94 . In including both Mahayoga and *Niruttaraya, this scheme resembles the one Atisa taught during his mid-eleventh century visit to Tibet, and in fact similar fivefold systems appear in a variety of sources from around this period. Some of these schemes replace the fourth element, Mahayoga, with Yogottara (Tib. mal 'byor bla rna), but these were generally considered equivalents. Thus in another work by Ratnakarasanti, we see Kriya, Carya, Yoga, Yogottara, *Niruttarayoga 95 . We can conclude that, taken together, these eleventh century systems represent a period in Indian tantric development when the new class of Y oginI/*Nimttarayoga tantras was being added as the top class, above and distinct from the earlier Mahayoga/Y ogottara tantras such as Guhyasarniija. v'92 Yoganuttaratantrarthiivatarasarrzgraha, 118a.5-118b.( mal 'byor chen po'i rgyud ni rnam pa gnyis tel rang bzhin gyi rgyud dang btags pa'i rgyud dol ... btags pa'i rgyud kyang rnam pa gnyis tel mal 'byor thabs kyi rgyud dangl mal 'byor shes rab kyi rgyud dol de dag kyang rnam pa gnyis su 'dod del mal 'byor mchog gi rgyud dangl mal 'byor bla na med pa'i rgyud ces bya ste. 93 Amnayamafijarf, 121a.5. Abhayakaragupta's own classification system in this work reads as follows: Kriya, Carya, Yoga, Yogottara, *Niruttarayoga. As discussed below, this system was common among eleventh century Indian H evajra commentators such as Ratna- karasanti and Kanha. 94 115a.3-4. 95 Muktavalf, 332b.3-5 and 347a.6-7. For the Sanskrit see Tripathi (2001), 169 and 223. Note that on page 223 the editors mistakenly give "Yogantara" as the fourth vehicle, despite the fact that the manuscripts clearly read "Yogottara" (my thanks to Harunaga Isaacson A CRISIS OF DOXOGRAPHY 157 The same state of affairs is observed in the writings of carin. Kat;tha probably dates to the early eleventh century, making him roughly contemporary with (or perhaps slightly later than) Ratnakara- santi 96 . In Kat;tha's GuhyatattvaprakiiSa, we see what at first looks like the later Tibetan fourfold system, only with the Y oginI tantras in the fourth and highest spot 97 . The trouble is that here Yoga corresponds to the so- called "father tantras" such as Guhasamiija and not to the Yoga tantras such as the STTS and so on 98 . For this reason it is not a very clear example of the standard fourfold system, which typically classifies Guhyasamiija and so forth under *Niruttarayoga. In Klli)ha's other major work, his.Y ogaratnamiilii commentary on the H evajra, we find another passage in which the fourfold system again seems to be present. According to the Tibetan translation, the scheme should read: Kriya, Carya, Yoga, *Niruttarayoga (mal 'byor bla na med pa). "This Hevajra Tantra," we are told, "is a *Niruttarayoga tantra."99 Yet when the Sanskrit is consulted, a very different picture emerges. The fourth class, for which the Tibetan reads "mal 'byor bla na med pa," in the Sanskrit reads "Yogottara. "100 And this is quite apart from a fifth class for bringing this to my attention). Another example of Mahayoga in the fourth position is found in the Srfvajramiiliimaht'iyogatantratfkii, 4b.l, which lists the five classes of Kriya- Carya-Yoga-Mahayoga-YoginI. 96 The person of KaI)ha, let alone his dates, is difficult to pin down. There are at least two KaI)has, one associated with the Cakrasrunvara system and the other with Hevajra. The latter Hevajra KaI)ha appears in the early Sa skya lineage lists as the teacher of Gayadhara, who in turn worked with 'Brog mi 10 tsa ba in the mid-eleventh century (Rgyud sde spy- i'i rnam par gzhag pa, 72b.5-73a.l). Later sources push KaI)ha further into the past, as is common for such siddha characters, but for precisely this reason we should probably fol- low the later date, that is, early eleventh century. This allows for the possibility that KaI)ha may, after all, have been the same PaI).Qita who "co-operated in the task of trans- lating the Yogaratnamiilii into Tibetan" (Snellgrove 1959, 13-14 nA). 97 Guhyatattvaprakiisa, 282aA-5. rgyud ni rnam pa bzhir 'gyur tel bgad pa dang ni bltas pa dang/ de bzhin bzhan ni lag bcangs dang/ gnyis gnyis sbros pa bzhi pa ste/ de dag rgyu ni rnam bzhi/ 'dus pa 'ang rnam pa gnyis gsungs tel bskyed dang rdzogs byung rim pa'o/ rnal 'byor bskyed par bstan pa ste/ rdzogs pa rnal 'byor ma du brjod. 98 KaI)ha' s Y oga-Y ogiuI distinction here is similar to the one made in chapter three of the J)iikinfvajrapafijara Tantra (289bA-5), itself an explanatory tantra to the Hevajra. In fact, this is the most common fourfold classification system in Indian texts, especially around the eleventh and twelfth centuries. 99 Yogaratnamiilii,49b.8-50a.5. 100 In Snellgrove'S edition of the Yogaratnamiilii (Snellgrove 1959, voL 2, 142 n. 6), he notes that the actual manuscript reads "kvacid yottariidau." Snellgrove speculates that 158 JACOB DALTON of Niruttarayoga. Why the Tibetan translator, Mgos k h ~ g pa lhas btsas, conflated Y ogottara and Niruttarayoga by translating both with the same mal 'byor bla na med pa remains a mystery, particularly given that he translated them differently later in the very same work as mal 'byor bla na med pa and mal 'byor gong na med pa respectivelylDl. . V. Sectarian Closure and the Tibetan Formation of the Four Classes In Tibet, the Hevajra exegetical tradition of which Kar;tha was a crucial member went on to become the preserve of the early Sa skya writers. We have seen that a variety of classification systems with four, five, or seven classes continued to be taught by Indians through the eleventh century, and it seems the four classes of tantras that are so well known today began to dominate Tibetan Buddhism only with the early Sa skya pa. A brief discussion of the fourfold scheme appears, for example, in the twelfth century introduction to the tantras by Sa chen kun dga' snying po (1092- 1158), the first Sa skya patriarch lO2 Thus the rise of the standard classifi- cation system seems to have been tied to the rise of the Sa skya school. The formation of the classic fourfold scheme should therefore be under- stood against the historical backdrop of twelfth century Tibet. This was a time of intense competition between Tibetan clans, and the tantras were central to these contests, able to bestow wealth, power, and prestige upon this should read" kvacid anuttaradau," but the fivefold system followed in the Yogarat- namala is clearly Kriya, Carya, Yoga, Yogottara, and Yoganiruttara, as is made explicit on Snellgrove (1959), vol. 2, 156. The Tibetan for the latterreference is fof once clear (Yoga- ratnamala, 70a.1-2: sngags kyi theg pa kun zhes bya ba ni bya ba dang! spyod pa dang! rnal 'byor dang! rnal 'byor bla na med pa dang! rnal 'byor gong na med pa'i dbyed bas rnam pa lnga'o). For an English translation of the two passages, see Farrow (1992), 183-4 and 274. 101 It is unclear just how extensive the confusion was, but Mgos khug pa's was not an isolated case. The {Jakinfsarvacittadvayacintyajfiana-vajravarahi Tantra, which was trans- lated by Gayadhara and Jo zla ba'i 'od zer, provides the same fivefold system, and here again the fourth term (almost certainly *Uttaratantra) was translated as bla na med pa'i rgyud (see 88a.5-6: kri ma'i rgyud sde rnam lnga bstan! spyod pa gtso bor byed pa la! gnyis pa'i rgyud sde rnam lnga bstan! sems nyid gtso bor byed pa la! rnal 'byor rgyud sde rnam lnga bstan! bde stong gtso bor byed pa la! bla na med pa'i rgyud lnga bstan! yid la byed pa med rnams la gong na med pa'i rgyud lnga bstan! de'i phyir rgyud sde rnam pa lnga! gsang sngags rgyud ces bya bar grags). 102 Rgyud sde spyi'i rnam bzhag chung ngu, 8b.5. A CRISIS OF DOXOGRAPHY 159 whomever controlled their teachings. Under these socio-political pres- sures, Tibetan Buddhism was forced into ever more defined forms, and .the array of classification systems seen during the ninth and tenth centuries became unworkable. Polemics levelled against the Rnying ma pa were particularly fierce (and the above-mentioned translator Mgos khug pa was notably renowned in this regard), and the nine vehicles system from the Compendium of Intentions Sutra quickIy became ubiquitous among followers of the Rnying ma school. Meanwhile the followers of the new (gsar rna) schools, such as the Sa skya pa, required a legitimate system that reflected the latest Indian developments. From this period, a particularly influential Tibetan dis- cussion on the classification of tantras appeared in the General Presen- tation of the Tantras (Rgyud sde spyi'i rnam bzhag pa) by the second Sa skya hierarch, Bsod nams rtse mo (1142-1182)103. There the author sur- veys the various Indian schemes circulating at the time and argues that they all boil down to the same fourfold system: Kriya, Carya, Yoga, and *Niruttarayoga. He then subdivides his highest class of *Niruttarayoga into father tantras, mother tantras, and nondual tantras. This marks the end of the process that had begun in the second half of the tenth century in works like those of Sraddhakaravarma. There, Mahayoga was initially subdivided with *Niruttarayoga as the highest subdivision. Next, *Niruttarayoga split off completely to form its own class alongside Mahayoga, as seen in the early eleventh century writings of Ratnakarasanti and Km;lha. Now in the twelfth century, we see that the rise of *Niruttarayoga was complete, that the earlier category of Mahayoga had been subsumed under the class it had itself spawned. It is significant, however, that Bsod nams rtse mo does not cite any Indian sources for his own system. Rather, he bases his argument on the existence of other parallel groups of four, specifically the four tantric inti- ations and the four varlJas of Brahmanical Indian societyl04. To see how later Tibetans traced their fourfold system to Indian sources, we tum to perhaps the singlemost influential presentation of Buddhist tantra in 103 See Rgyud sde spyi'i rnam bzhag pa, 30hA-40h.1. The main section on the four classes appears on 33aA-36aA 104 See Rgyud sde spyi'i rnam bzhag pa, 34h.2-4. 160 JACOB DALTON Tibetan history: the Sngags rim chen ma by Tsong khR pa (1357-1419), the founder of the Dge lugs pa school. Here the standard four classes are identified in a series of Indian scriptures 105 Upon closer examination, however, none of the sources given by Tsong khapa prove defInitive. His strongest pieces of evidence are in fact those we have already examined - the Indian commentaries of Sraddhakaravarma, Abhayakaragupta, and Ratnakarasanti - and as we have seen, none of these authors employed the system we know so well. Tsong kha pa repeatedly refers to the passages from the eleventh century H evajra exegetical writings that align the first four classes with the four metaphors of laughing, looking, embracing, and sexual union. Yet he neglects to mention the existence of a fifth higher class that appears in each of his sources and transcends all of the other four 106 . Tsong kha pa's conflation of the fourth and fifth classes of Yogottara and *Nirut- tarayoga is not entirely surprising, since, as we have seen, the translations he was working from sometimes made the same mistake 107 Whether these misreadings were deliberate or not, the result was the same: later genera- tions of scholars, Tibetan and western alike, came to believe that the four- fold system originated in India. The obscuration of the four classes' Tibetan origin has been allowed to continue by a further inaccuracy that has been common among west- ern scholars for the past century. We have noted above (n. 83) that west- ern scholars have long reconstructed the Tibetan term mal 'byor bla na med pa as * Anuttarayoga. In fact the corresponding Sanskrit term seen in the available manuscripts is Niruttarayoga. Now we can see how this mistake has been complicit in concealing the Tibetan origin of the famous classification system. Once Niruttarayoga (mal 'byor gong na med pa) had been mistaken for * Anuttarayoga, just one small step was required 105 For an English translation ofthe relevent section, see Tsong-ka-pa (1977),151-164. 106 For the relevant passages see Abhayakaragupta's .Amnayamafijarf, 253b.8-254a.3 (cited on Tsong-ka-pa 1977, 158), and Ratnakarasanti's Muktavalf, 332b.3-5 (cited on Tsong-ka-pa 1977, 159). 107 Again, examples would be Kru:ma's Yogaratnamiila, 50a.3-4 (compare the Sanskrit at Snellgrove 1959, 1421. 35 - 143 1. 1), and probably the l!akinfsarvacittadvayacintya- jfiana-vajravarahi Tantra, 88a.5-6. In both cases, the Sanskrit yogottara is translated with rnal 'byor bla na med instead of rnal 'byor bla ma. A CRISIS OF DOXOGRAPHY 161 for scholars to overlook the comparatively minor, though crucial, mor- . phological difference between the fourth and fifth classes of mal 'byor bla ma'j rgyud and mal 'byor bla na med pa'i rgyud, precisely the same difference obscured by earlier Tibetan writers in their own justifications of the fourfold system l08 . In this way the western inaccuracies have com- pounded the earlier Tibetan ones. VI. Concluding Remarks By now it should be clear just how Tibetan the four classes of tantras really are. We have seen that the fourfold system that is so well known among modern scholars was by no means the focus of Indian Buddhists of the eleventh century. Rather the decisive system emerged in Tibet, probably during the twelfth century, just as the distinction between the old Rnying rna and the new Gsar rna schools was crystallizing. Of course in India such "old" vs. "new"distinctions were unknown, and the devel- opment of tantric Buddhism was more of a continuum, allowing com- peting classification schemes to coexist in relative peace. In Tibet, how- ever, the supposed decrepitude of the old was losing out to the allure of the modern. The Rnying rna pa clung to the nine vehicles system that was by now well known in Tibet, while the Gsar rna pa constructed a new fourfold scheme consisting of Kriya, Carya, Yoga, and *Niruttarayoga tantras. This was a fairly simple system compared to the elaborate ones seen in Tibet during the ninth and tenth centuries. In adopting *Nirutta- rayoga, the neW schools gave precedence to the latest tantric ritual systems, but in excluding the classes of Mahayoga, Anuyoga, and Atiyoga, they dismissed the last three centuries of ritual development. The gradual shaping of ritual technologies that had occurred from the eighth to tenth centuries was thus obscured, as were the tentative Tibetan attempts to make sense of those shifting sands. Its Tibetan origin having been identified, the fourfold classification system must be understood as a reflection of inimitably Tibetan concerns, 108 Thus for example (as noted above), Snellgrove'S apparently benign emendation of the corrupt Sanskrit "yottaradau" to "anuttaradau" rather than "yogottaradau" (Snellgrove 1959, vol. 2, 1421. 35). This error was then repeated in Farrow (1992), 184. 162 JACOB DALTON as a result of the uniquely Tibetan doxographic tradition. Despite the wide variety of classification schemes that developed.in both India and Tibet between the eighth and twelfth centuries, the fundamental concerns reflected in those systems remained remarkably stable. In India it was about ritual. Buddhaguhya's early writings distinguished the outward rit- uals of the Kriya tantras from the inward rituals of the Yoga tantras. Over two centuries later, Sraddhakaravarma and KaI.J.ha were busy distin- guishing the *Niruttarayoga tantras by their focus on the perfection stage subtle body practices and the use of maI.J.9.alas populated by femme deities. The ritual technologies had changed over the intervening two hundred years, but the basic Indian concern with ritual remained largely intact. This Indian ritual focus stands in marked contrast to the Tibetan classification systems from the same period that show a far stronger inter- est in differences of doctrine, in the philosophical views and tantric cos- mologies. The Tibetan concern with doctrinal classification systems likely resulted from the greater urgency these schemes had for Tibetans. In India tantra developed gradually, as an organic part of society as a whole, but in Tibet the tantric teachings arrived en masse, as a foreign intrusion of chaotic texts and rituals. Indians, who stood at the origin of the Buddhist religion, could more easily justify new developments in tantric ritual. Tibetans, who dwelt beyond the edges of this original universe, were con- fronted by the entirety of Buddhism all at once. This foreign religion demanded justifications and explanations in a way that was simply unnec- essary in India, and classification systems provided them. The four classes formed a tidy doctrinal package that could be tied to the four initiations, the four blisses, the four varf}as, the four metaphors of laughing, look- ing, touching, and sexual union, and so forth. In this way Tibetans [mally gained doctrinal closure on the chaotic proliferation of Indian tantra. Through doxography, they organized Buddhism into a single totality that could be tamed and converted toward new ends. A CRISIS OF DOXOGRAPHY 163 APPENDICES. IOL TIB J 644: Translation ill the deity system of the Sravakas, only Siikyamuni is seen as a buddha. They regard Vairocana merely as a mahii-upiisaka, seeing him as a great virtuous friend. They regard the directional guardians merely as devoted practitioners. They see the difference [between teacher and disciple] as that between the Bud- dha and sentient beings. The measure of their accomplishment is as follows: With regards to the afflictions of the three realms, the Sravakas have ten subtle [contaminentsp09 to be abandoned through meditation (bhiivaniiheya). In the desire realm there are eighty-eight [contaminentsl If eighty-seven of those are abandoned, one attains entry into liberation. Following that, if one abandons all ninety-eight [contaminents] to be abandoned, one is called an "arhat." After that, if one lets go of one's own view, one becomes a transformational Sravaka and . treads the first bodhisattva level of "the absolute enemy." And following that, it is asserted, buddhahood will be accomplished after three countless aeons. One who is on this first level of "the absolute enemy" gains foreknowledge of what has yet to come. At that time, there are magical displays including hearing the dharma of a hundred buddhas in a single instant, liberating a hundred sentient beings, absorption in samiidhi, and sending forth a hundred emanations. From that point onwards, one moves through each of the bodhisattva levels. The measures of accomplishment for the Pratyekabuddhas are like those of the Sravakas. The deity system of the [Mahayana] Satra Adherents is regarded as the three bod- ies. They see the difference [between teacher and disciple] as that between buddhas and sentient beings. They too accomplish buddhahood in three countless aeons. [1 v] The deity system of Kriya mantra is regarded as the protectors of the three families together with their retinues. The difference [between teacher and disci- ple] is seen in the manner of slave and master. Their measure of accomplishment asserts accomplishment within one lifetime. Upaya [tantra] recognizes four families, recognized as the four families of vajra, ratna, padma, and karma. The difference [between teacher and disciple] is seen 109 This is a reference to the ten anusaya (Tib. bag la nyal ba). Cox (in Willeman, Dessein, and Cox 1998, 31 n.150), lists the ten and adds that they are, "a V a i b h a ~ i k a view point. This is contrary to the Sautrantika viewpoint, according to which there are only eight contarninents." The anusaya were used to refer to the subtle (anu-) seeds from which the defIlements (klda) reemerge after a period of interruption. On organizing the ninety- eight contarninents into three realms, see De la Vallee Poussin (1988), vol. 4, 9 n.2, and Van den Broeck (1977), 62-65. 164 JACOB DALTON as that between lord and servant. Their measure of accomplishment asserts accom- plishment in half a lifetime. ' The deity system of Yoga is regarded as the four bodies: the dharmakaya Vairo- cana, of the svabhiivikakaya (lit. "body of resting in the enlightened essence"), Ratnasambhava and Amitabha of the salJ1bhogakaya, and Anioghasid- dhi of the nirmalJakaya. The difference [between teacher and disciple] is seen merely as that between a brother and a sister. Their measure of accomplishment asserts the appearance of certain signs, followed by accomplishment. The deity system of Mahayoga regards the five families as a single means 110. There is no difference [between teacher and disciple], that is, they see them as the same. Regarding the measure of their accomplishment, they assert accomplish- ment through understanding, through the realization of, or "union with," primor- dial Being, or "authenticity." The view and the deity system of Anuyoga are the same. Nor is there any dif- ference [between teacher and disciple]. Regarding the measure of their accom- plishment, they assert a spontaneous accomplishment upon emergence. The view and the deity system of Atiyoga are also the same, and there is no dif- ference [between teacher and disciple]. Their measure of accomplishment is seen as spontaneous accomplishment. This teaching on classifying the deity systems and the measures of accomplishment is complete. [2r] Classifications of the vidyadharas: There are three vidyadharas of Kriya: the vidyadharas of accomplishment, the vidyadharas who dwell on the levels, and the vidyadharas of spontaneous accomplishment. A vidyadhara of accomplishment meditates on [that which is] endowed with the three great reflections lll . One assembles the necessities, gathering the [requisite] causes and conditions. Spring is the cause and autumn the result. Those two times are then subdivided and the days counted. A mar kham dating system is applied, with fifteen days at the beginning [of each month], fifteen days at the end, the new moon, the eighth day of the first half, and the eighth day of the second half. The planets too, Jupiter or "bung rnyil ba," and the king of constellations should be in position. The necessities and the implements of the deities should be in accordance with the textual systems. One's food and clothing should also be like- wise, and having assembled everything, one performs the worship. One is called a vidyadhara of accomplishment. 110 This description of Mahayoga is common in the Dunhuang collections. See for example ITJ436, lr.l (de la rna ha yo ga'i [hal rigs la tshul gcig du Ita ba gang zhe na). See also PT656, r24 (translated below). III For a discussion of these three, see PT656, r9-12 (translated below). A CRISIS OF DOXOGRAPHY 165 Then Vajrapfu,ri arrived and granted the siddhis. Then he went to the Asura Cave, and upon beholding the visage of an emanation of Vajrapfu,ri present there, he struck the rock with his foot. It seemed as if he had stuck it into dough. From that footprint the sacrament (samaya) descended, and from within that there came a spring with eight streams. One flowed to the south face of Mt. Meru, so the spring was called AsvakarI}.a. Seven of them fell inside of the Asura Cave. In this [spring] he cleansed himself and gained accomplishment. Thus he was called a vidyadhara who dwells on the levels. A vidyadhara of spontaneous accomplishment is equal in status to glorious Vajrapfu,ri. Such a one is called a "second buddha," noble Vajrapfu,ri. A vidyadhara of Yoga is called a "beautifully ornamented second buddha." A vidyadhara of Mahayoga is called a "vajradhara buddha." Here there are four further kinds: the deity vidyadhara, the medicinal vidyiidhara, the vidyadhara of maturation, and the mahamudra vidyadhara 112 Of those, a deity vidyadhara gains accomplishment through the deity, a medicinal vidyadhara gains accomplish- ment through extracted nectars and so forth, a vidyadhara of maturation gains accomplishment from one who is the highest of experts, and a mahamudra vidya- dhara is endowed with the five kinds of omniscience, the five miraculous powers. [3r] This one too is called a "second buddha," and should be understood as such in everything he does. There is no difference between a second [buddha and the first]; they are equal. One only says "second" because [they used] different ways to gain accomplishment. There are no vidyadharas (lit. "knowledge holder") in Anuyoga and Atiyoga; there is not even any knowledge to hold! Whoever might be called a vidyadhara gains accomplishment in anything. Such a one should be understood as part of the ultimate truth, a "vidyadhara on the levels." Thus there are sixteen vidyadhara levels in all. Anything said to surpass these contradicts the three kinds of valid cognition and does not appear in the scrip- tures and the tantras. There are also sixteen between the ten bodhisattva levels and the six buddha levels. These sixteen levels are not different [from the sixteen vidyadhara levels], yet it is unsuitable to explain the various pith instructions as all the same. The levels are distinct and completely perfect. They have been explained here in terms of the general levels and Vajrasattva and the seven gen- eral scriptural systems (spyi lung bdun). Their distinction allows the truth to be ascertained individually. Their complete perfection means they are pervaded or gathered by that [truth). 112 Note these differ from the four levels seen in the later Rnying rna tradition. Compare for example Tsogyal (1993), 294-5: (1) maturation, (2) longevity, (3) mahdmudra, (4) spon- taneous perfection. 166 JACOB DALTON [3v] The [Candra-]Guhyatilaka ll3 was translated by JfianaIIJitra and Brang ti A.ciirya Jayagoca 1l4 . The Sarvabuddhasamayoga 1l5 from the collection of a 100,000 [verses]1l6 was translated by A.carya Jfiiinagarbha and Vimalarnitra l17 . IOL TIE J 644: Transcription [lr] de la nyan thos kyi lha rgyud ni shag gya thub pa gci bu sangs rgyas su Ita! roam par snang mdzad rna ha u pa si ga tsam du Ita dge bsnyen chen por Ita! phyogs skyong roams mos pa spyod pa tsam du Ita! khyad par ni sangs rgyas dang sems can du Ital grub tshad nye ring nil nyan tos kyisl khams gsum na nyon mongs pa bsgom pas spang bar bya ba phra mo bcu yod pa lal 'dod khams pa'i spang bar bya brgyad cu rtsa brgyad yod pa lasl brgyad cu rtsa bdun spong pa nal thar pa la 'jug pa thob bol de nas yang nyon mongs pa dgu bcu tsa brgyadl ril spong pa nal dgra bcom pa zhes byal de nas yang rang gi Ita ba bor nal 'gyur ba'i nyan tos tel byang cub sems pa'i sa dang po rab du dgra ba non nas de nas yang bskal pa grangs myed pa gsum gis sangs rgyas su grub par 'dod dol sa dang po rab du dgra ba zhes bya ba sngon cad yong rna myong ba byal de'i tshe cho 'phrul nil skad cig rna gcig Ia! sangs rgyas brgya pa chos nyanl sems can brgya sgrol/ ting nge 'dzin la snyoms par 'jugl sprul pa brgya 'gyedl de yan cad kyangl byang cub kyi sa re res gyung pa yod dol rang byang cub kyi grub tshad ni nyan tos dang mthun/ mdo' sde'i lha rgyud nil sku gsum du Ital khyad par ni sangs rgyas dang sems can du Ital de yang bskul grangs myed pa gsum gis sangs su grub bol 113 See Q.l11, Sri-candraguhyatilaka-niima-mahiitantrariija. ;>114 Brang ti Jayagoca is a little-known figure. According to the Tshig mdzod chen mo, he was an expert in Tibetan medicine and served under the Tibetan king Khri Ide gtsug brtsan, a.k.a. Me ag tshom (704-754/55). The Brang ti clan continued to play an important role in later Tibetan history. 115 See Q.8, Srf-sarvabuddhasarnayoga. Note that neither of these translation attributions match those provided in the colophons to the more recent Peking edition of the canon, nor those found in the Mtshams brag edition of the Rnying rna rgyud 'bum. 116 Here we see yet another example of how scholars of early tantra explained the exis- tence of multiple recensions of a given tantra by resorting to a mythical ur-text from which they are extracted. As noted above (notes 15 and 28), other examples include the Vidyii- dhara-pitaka, the Vajrasekhara, the Miiyiijiila, and the Vajrakflaya. 117 These two titles often appear together in the Dunhuang documents. See for example, PT332e, Ir, and PT28l, v7.4-r8.1. Apparently they travelled together, at least in Tibet. A CRISIS OF DOXOGRAPHY 167 [Iv] sngags kri ya'i lha rgyud nil rigs gsum gf mgon po 'khor dang bcas par lta'oi khyad par dang rjo bo'i tshul su lta'o/ grub tshad ni tshe gcig gi grub par 'dod dol u pa ya rigs bzhir Ital rdo Ije dang rin po che dang/ pad ma dang/ las kyi rigs dang bzhir lta'o/ khyad par ni dpon g.yog du Ita'o/ grub tshad nil tshe phyed kyis grub par 'dod dol yo ga'i Iha rgyud ni sku bzhir ltar/ chos kyi sku mam par snang mdzad/ a sho bya snying po byang cub na bzhugs pa'i sku/ rin cen 'byung ldan dang snang ba mtha yas long spyod rdzogs pa'i sku! don yod par grub sprul pa'i skiI/ khyad par ni spun dang grogs tsam du Ital grub tshad ni stags byung nas grub par 'dod dol ma ha yo ga'i lha rgyud nil rigs lnga tshul gcig par Ital khyad par myed de gcig par lta/ grub tshad nil ye nas de yin ba ni mal ma zhes byal rtogs pa ni 'byor pa zhes bya ste shes pas grub par 'dod dol a nu yo ga'i Ita ba dang lha rgyud ni gcig ste/ khyad par myed dol grub tshad nil yong nas lhun kyis grub par 'dod dol a ti yo ga'i Ita ba dang lha rgyud gcig ste khyad par myed/ grub tshad nil lhun gyis grub par Ita'o/ lha rgyud dang grub tshad nye ring bstan pa rdzogs sol [2r] rigs 'dzin dbye bal kri ya'i rigs 'dzin gsum ste grub pa'i rigs 'dzin dang/ sa la gnas pa'i rigs 'dzin dang/ lhun kyis grub pa'i rigs 'dzin no/ de la grub pa'i rigs 'dzin pa nil gzugs bmyan chen po gsum dang ldan bar sgom ba yang/ yo byad dang rgyu skyen tshogs 'dus tel dpyid ni rgyu yin! ston ni 'bras bu yin tel dus de gnyis tel tshigs ni tshes grangs yar gyi bco lnga dang! mar bco lnga dang/ gnam stong dang/ yar gi tshes brgyad dang! mar gi tshes brgyad/ mar kham/ tshes grangs de dang sbyar ro/ gza yang bur bu bur myil ba zhes dang/ rgyu skar kyi rgyal po rgyalla bab pal yo byad dang lha cha gzhung dang mthun bal zas dang gos kyang de dang 'dra zhing ril tshigs nasi bsgrub pa byed pa nil sgrub pa'i rigs 'dzin pa zhes bya'o/ de nas phyag na rdo rje gshegs nasi dngos grub sbyin ba dang/ a su ra'i brag phug du phyin pa dang! de na phyag na rdo rje'i sprul pa gcig bzhugs pa'i zhal mthong nas brag la rkang pa gcig brgyab pa dang! zan la brgyab bzhin snang ilgo/ rjes de nas dam babs nasi nang de na chu myig yan lag brgyad dang ldan ba brgyad yod pa la/ gcig ni ri rab kyi lho ngos su rdol te [2v] chu myig rta rna zhes bya'o/ bdun a su ra'i nang na 'bab pa la khrus byed cing bsgrub pa del sa la gnas pa'i rigs 'dzin ces bya'o/ lhun kyis grub pa'i rigs 'dzin nil dpal phyag rdo Ije dang skal pa mnyam ba ste/ de'i mying nil dpal rdo Ije 'dzin kyi sangs rgyas gnyis pa zhes bya'o/ 168 JACOB DALTON yo ga'i rigs 'dzin nil sdug pos brgyan pa'i sangs rgyas gnyis pa zhes bya'o/ ma ha yo ga'i rigs 'dzin nil rdo rje 'chang gi sangs rgyas zhes bya ste de yang bzhi ste/lha'i rigs 'dzin/ sman kyi rigs 'dzin dang! rnam par smyin pa'i rigs 'dzin dang! phyag rgya chen po'i rigs 'dzin pa'o/ de la lha'i rigs 'dzin ni lha las grub pa'o/ sman ni ra sa ya na la stsogs pa las grub pa'o/ rnam par smin pa'i rigs 'dzin nil mkhas pa'i rab las grub pa ill dpe za myed pa'o/ phyag rgya chen po'i rigs 'dzin nil mngon bar shes pa lnga dang ldan ba ste/ rdo rje rdzu 'phrul dang lnga'o/ [3r] sangs rgyas gnyis pa zhes bya ba nil ril 'rna bar 'di ltar chud pa la bya'o/ gnyis la khyad par myed de mnyam/ grub pa'i sgo so so bas/ gnyis zhes bya'o/ a nu yo ga dang a ti yo ga la ni rigs 'dzin yang myed do/ rigs gang du yang myi 'dzin tel rigs 'dzin ces gang la bsgrub pa'o/ don tan gi phyogs de la chud par bya/ sa la rigs 'dzin ces bya' 0/ rigs 'dzin kyi sa yang/ bcu drug du zad de/ de las bzla ces nil tshad ma gsum las kyang 'gal/ lung dang rgyud las kyang myi 'phyung ngo/ de yang byang cub sems dpa'i sa bcu dang/ sangs rgyas kyi sa drug te bcu drug go/ sa bcu drug 'di yang tha rni dad! gcig du yang so so'i man ngag bshad pa las myi rung ngo/ sa ma 'dres pa dang/ yongs su rdzogs pa'o/ spyi'i sa dang/ rdo rje sems pa dang spyi lung bdun ka'i 'dir bshad do/ de la ma 'dres pa nil don so sor nges pa'o/ yongs su rdzogs pa nil des khyab pa 'am bsdus pa la bya'o/ [3v] 'gu hya ti la ka dnya na rni tra dang brang ti a tsa rya dzA ya go tsas bsgyur/ sa rba 'bu ta sa ma yo ga 'bum ste las/ a tsa rya nya na ga rba dang bye ma la rni tras bsgyur cing bstrags so/ IOL Tm J 656: Translation The topics of the teaching on the views and practices specific to each of the seven great general scriptural systems are grouped into a total of four pith instructions. What are these? They are (i) view, (ii) meditation, (iii) practices, (iv) vows. Regarding the view of the Sravakas: They regard the external body as made of subtle particles without parts. The internal mind consists of six collections of consciousnesses, which they see as ultimately existing permanent continuums of shapeless substantial entities. Their meditation is on the four truths. Their A CRISIS OF DOXOGRAPHY 169 practices, are the twelve purificatory virtues. [5] Their discipline (vinaya) consists of 250 rules. The view of the Siitra Adherents is the two truths. Their practices are the ten perfections. Their rules are the twenty oaths. Their meditation is to meditate without fixation. The result is a gradual progression through the ten bodhisattva levels. The view of Kriya mantra is unification with internal purity by depending on external purity. "Reliance on external purity" refers to their gathering the neces- sities, the causes and conditions, and to their maintai.Iring cleanliness. "Unifica- tion with internal purity" refers to their realization of the essential mind of enlight- enment (bodhicitta). Therefore theirs is a view of a pure reality. Their meditation is to meditate while being endowed with the three great reflections. Regarding those, the reflection of body [10] means that one meditates [gradually,] like piling up bricks. The reflection of speech means that from between the tongue, the teeth, and the roof of the mouth, they recite accurately and quietly, so that only one- self can hear. The image of the mind means that having performed the blessings by means of the five recitations of mantra and mudra, one meditates on reality. Their practices are threefold: not transgressing their vows, not transgressing the ritual forms, and accurate recitations. Their vows are five: (i) not to abandon the three jewels, (ii) to regard and respect the vajracarya as if he were a buddha, (iii) not to generate negative thoughts or criticisms about, and to remain harmonious with, one's vajra brothers and sisters, [15] (iv) to perform the cleansings three times a day, (v) not to eat or drink meat, garlic, onions, and alcohol. In the view of Yoga, it is said that one should see everything as arising from the blessings, and regard whatever arises from the blessings as the deity. Their medi- tation is to cultivate [themselves] as endowed with the four mahiimudras. To meditate on oneself as the yi dam deity is called the "deity mudra." To unite the wisdom being with oneself is called the "samayamudra." While practicing in that way, to realize without wavering from that which is without birth or cessation is called the "dharmamudra." Their practice is to take the mind as primary, and trans- form it by means of a concentration (samadhi) that is not dependent on causes and conditions; this is called the" karmamudra." [20] Their vows are seven: (i) to regard and respect the vajracarya as if he were a buddha, (ii) not to gen- erate negative thoughts or criticisms about, and to remain harmonious with, one's vajra brothers and sisters, (iii) not to forsake the mind of enlightenment, (iv) until they have been granted initiation as a mantra-holder vajracarya, to maintain a vajra tongue, not saying so much as a word, (v) not to drink water from the same valley as beings of lower vehicles, and (vi) to always hold their bell and vajra. In the view of the Mahayoga secret mantra, the five familiesare seen as a single method. Moreover, the five great elements are the mother, and the forms that come from those [elements] are the father; [25] both abide pervasively in everything. 170 JACOB DALTON Thus everything is seen to be without self and other, as nirviif.Ul. Their medita- tion involves meditating on the gradual development [of the visualization] using the three kinds [of samiidhis] 118. Their practice is accomplishment, that is, union and liberation. Their vows number twenty-eight grouped into three kinds: the vows of view, the vows of practice, and the vows of accomplishment. . The view of Anuyoga is the view of the father and the mother, together with the son. Moreover, all the phenomena of existence are the means, the father. Unborn thusness is the wisdom (prajftii). The nirvtil}a of them both is the bodhicitta, the son. Their meditation is to cultivate the generation [of the maI).Qala] using the tech- niques of the perfection [stage]. [30] Their practice is engagement/ehjoyment, that is, union and liberation. Their vows are four, the four vows of reality, com- passion, equality, and union with the sense-objects, also called "the general vows of those who understand the secret mantra, the vows which are difficult to trans- gress." These are the four vows of reality, compassion, equality (mnyam ba), and the union of the sense faculties with their objects. The view of the Atiyoga secret mantra sees the body, speech, and mind as the inexhaustible adornment wheels. Furthennore, regarding [on the one hand] the minds of the Bhagavan Buddha endowed with omniscient wisdom and of sen- tient beings from the hells on up, [35] and [on the other hand] all that appears as the physical matter of the external world which is an insentient container: regard- ing these, their appearance as colors and shapes is the body, their unborn thusness is the speech, and the nirviilJa of them both is the mind. That they are called "inex- haustible" means they are unchanging. "Adornments" refers to their being pervaded by that same body, speech, and mind. "Wheels" means they are non-fixating yet apprehending; "non-fixating" meaning nirviilJa and "apprehending" meaning that nirviil}a does not liberate them into some other place. The meditation is not to waver from that view. The practice is the great enjoyment, that is, union and libe- ration. The vow is singular: it is whatever. Because nothing exists beyond that, it is called "non-existent." [40] Because there is only one vow in Atiyoga, it is called "singular." Why "whatever?" Since [the vow] is maintained for the purpose of an.8,ccomplishment that is spontaneous, one who is not maintaining that accom- pliShment cannot be said to be not accomplished. Thus we say, "whatever," because the infinite supreme blisses of Ihu bu are automatically not transgressed. "Whatever" means that the question of whether one is maintaining [the vow] or not is immeasurable and boundless. "Vow" means something not to transgress. The teachings on the practices of the seven general scriptural systems have been briefly referred to above, but the practices of union and liberation [may require 118 The three samiidhis are conunonly used in early Mahayoga treatises to describe the development stage. They are the thusness samiidhi (de bzhin nyid kyi ting nge 'dzin), the all-illuminating samiidhi (kun tu snang ba'i ting nge 'dzin), and the causal samiidhi (rgyu'i ting nge 'dzin). A CRISIS OF DOXOGRAPHY 171 some further explanation]. These practices do not exist in Yoga and Kriya, nor among the Sutra and the Sravakas. [45] Union in the Mahayoga secret mantra is the union of the vajra and the lotus, which can be further divided into three: (i) the union with the sole ornament [i.e. the central deity], (ii) the union of the five families in the single method, (iii) the union with whatever. Regarding those, the sole ornament is avowed to remain as two [i.e. buddha and consort]. The five families in a single method are practiced as the principle deity, the four female deities, and a single location. Whatever [arises] is the supreme path of the three realms. If one is performing union in accordance with the manuals with ill the women one can find, it is said that one should [maintain] a vajra-speech and not talk about it. Liberation [in Mahayoga] involves the liberation of oneself and the liberation of others. Of those, there are two ways to evaluate the liberation of oneself: [50] by one's nearness to the deity and by the lama of the lineage. Nearness to the deity is verified when the prac- titioner floats four fingers above the ground. The lama of the lineage will simply know. [Regarding the liberation of others,] having gathered a large number of beings who are experts as [verified] in that way, ten fields [i.e. suitable subjects for liberation] may be subdued. Here their ties to a self-conceptualizing mental continuum is [the target of] the liberation of others. Union in Anuyoga mantra is the union of the senses and their objects. The objects are the mother and the senses the father. Liberation [in Anuyoga] is liberation by means of the four mahiimudrii. Union in Atiyoga mantra is the union of space and wisdom. One's own conscious- ness is the space present in all the objects distinguished by that wisdom. [55] Liberation [in Atiyoga] is liberation by means of the great equality. Conven- tionally speaking, this is the equality of the god and the goddess. Ultimately speaking, this is the equality without birth or cessation. The causes are equal in the five major elements. The results are equal in body, speech, and mind. Thus there cannot be even a term for "sentient beings." ill actuality, practicing is alright and not practicing is alright. IOL TIB J 656: Transcription spyi'i lung chen po bdun so so'i Ita ba dang spyod pa bstan pa gsungs pa'i don man ngag ni bzhi zhig 'du zad del . de yang gang bzhes nal Ita ba dang bsgom ba dangl spyod pa dang dam tshig gol de la nyan thos kyi Ita ba nil phyi'i Ius rnams ni phyogs cha myed pa'i rdul phra bar kyi rjes su Ital nang gyi sems rnam par shes pa'i tshogs drug sol dngos po gzugs can rna yin 172 JACOB DALTON ba'i rgyun gyi rdag pa'i don dam par yod par lta'o/ bsgom ba ni bde ba' bzhi'o/ spyod pa ni sbyangs pa'i yon tan bcu gnyis sol [5] 'dul ba ni khrims nyis brgya' lnga bcu'o/ mdo sde'i Ita ba ni bden ba gnyis sol spyod pa ni pha rol 'du phyin pa bcu'o/ khrims ni sdom 'ba nyi shu pa'o/ bsgom ba ni dmyigs su myed par bsgom pa'o/ 'bras bu ni byang cub sems pa'i sa bcu rims kyis dgrod pa'o/ sngags kri ya'i Ita ba nil phyi'i dag pa la brten nas nang dag pa la sbyor ste/ phyi dag pa la bltos shes bya ba nil yo byad rgyu rgyu rkyen tshogs shing btsang sbras phyed pa'o/ nang dag pa la sbyor zhes bya ba ni byang cub kyis sems ngo bOI rtogs pa'o/ de bas na dag pa'i chos nyid du Ita ba' 0/ bsgom ba nil gzugs brnyan chen po gsum dang ldan bar sgom ba ste/ de yang sku'i [10] gzugs brnyan nil tshogs pa brtsegs pa ltar bsgom ba'o/ gsung gyi gzugs brnyan nil Ie dang/ so dang! drkan gsum gyi bar nasi zur phyin par rang gyi rna ba thos pa tsam 'du zlos pa'o/ thugs gyi gzugs brnyan nil sngags dang phyag rgya bzlas pa lngas byin gyis brlabs nas ehos nyid du bsgom ba'o/ spyod pa ni gsum ste/ dam tshig rna nyams pa dang/ cho ga rna nyams pa dang/ bzlas pa zur phyin pa'o/ dam tshig ni lnga ste/ dkon mchog gsum myi spang ba dang/ rdo rje slobs pon sangs rgyas dang 'dra bar blta zhing bkur ba dang/ rdo rje spun la ngan sems dang dpyad sems myi bskyed cing nang mthun bar bya ba dang/ [15] khrus dus gsum du bya ba dang/ sha chang dang/ sgog tsong la sug myi bza myi mthung ba'o/ ya ga'i Ita ba nil thams cad byin kyi brlabs las 'byung bar Ita ste/ byin kyi brIab las lhar bIta zhes bya/ bsgom ba ni phyag rgya chen po bzhi dang ldan bar bsgom ba ste/ bdag yid dam gyi lhar bsgom bas lha'i phyag rgya zhes bya/ ye shes sems dpa' bdag la beas pas dam tshig gyi phyag rgya zhes bya/ de Itar mdzad pa nyid kyi dus na/ skye 'gag myed pa las rna yos par rtogs pa ni chos kyi phyag rgya zhes bya/ spyod pa ni sems gtsor spyod pas rgyu rkyen la rag rna las par ti nge 'dzin gyis dbang bsgyur de mdzad pa ni las kyi [20] phyag rgya zhes bya/ dam tshig ni bdun ste/ rdo rje slobs pon sangs rgyas dang 'dra bar blta zhing bkur ba dang/ rdo rje spun la ngan sems dang dpyad sems myi bskyed cing nang mthun bar bya ba dang/ yi dam kyi lha myi spyad ba dang byang cub A CRISIS OF DOXOGRAPHY 173 kyi s ~ m s rna spang.pa dang! sngag 'chang pa'i slob pon du dbang rna bskur gi bar dul rdo rje Ice y<?d kyang tshig 'ag yang myi smras ba dang theg pa dma' ba'i skyes bo dangl lung pa gcig kyi chu yang myi btung ba dang! rdo rje dril bu rtag du bcad pa dang bdun nol gsang sngags rna ha yo ga Ita ba nil rigs lnga tshul gcig du ltal de yang 'byung ba chen po lnga ni yuml de las gzug . [25] su gyur pa ni yab/ thams cad 1a khyab par gnas past bdag dang bzhan myed ngan las 'das par lta ba'ol bsgom ba ni mams gsum rims kyis bskyed de bsgom ba'ol spyod pa ni bsgoms pa stel sbyor sgroI 101 dam tshigs ni nyi shu rtsa brgyad dol de yang lta ba'i dam tshig dang/ spyod pa'i dam tshig dang/ bsgrubs pa'i dam tshig gsum du 'dus sol a nu yo ga'i ita ba ni yab yum sras dang bcas par Ita ba'o/ de yang snang srid kyi chos thams cad ni thabs ste yab/ de nyid rna skyes pa ni shes rabl gnyis ga mye ngan las 'das pa ni byang cub kyi sems te sras sol bsgom ba ni bskyed de rdzogs pa'i tshul [30] du bsgom ba'o/ spyod pa ni spyad pa ste bsbyor sgroI 10/ dam tshig ni bzhi stel chos nyid snying rje dang nyams ba dang dbang po yulla sbyor ba'i dam tshig bzhi po dag gsang sngags shes pa mams kyi spyi'i dam tshig stet 'da bar drka ba mams kyi dam tshig yin zhes 'byung ba stel chos nyis dang! mying rje dang mnyam ba dang dbang po dang yullas sbyor ba'i dam tshig bzhi'ol gsang sngags a ti yo ga'i Ita ba nil sku gsung thugs myi zad rgyan gi 'khor lor lta ba stel de yang sangs rgyas bcom ldan 'das thams cad khyen pa'i ye shes can dang! sems can dmyal ba yan cad sems yod [35] pa dang! sems myed pa snod/ gyi 'jig rten phyi'i yul bems por snang ba thams cadi lal kho dog dang sbyibs su snang ba nil skul de nyid rna skyes pa ni gsung! gnyi ga mye ngan las 'das pa ni thugs sol myi zad ces bya ba ni 'gyur ba myed la byal rgyan ni sku gsang thugs nyid kyis khyab pa 1a byal 'khor 10 ni myi gnas dang 'dzin pal myi gnas pa ni myi ngan las 'das pa la byal 'dzin pa ni mye ngan las 'das pa des gang yang bkrol pa myed pa la byal bsgom ba ni lta ba de nyid las rna yengs pa'ol spyod pa ni spyad pa chen po ste sbyor sgroI 101 dam tshig ni gcig ste phyal ba'ol de yi gong 174 JACOB DALTON [40] na dam tshig gzhan myed pas myed pa zhes bya! a ti yo ga'i dam tshig gcig su yin basI de'i phyir gcig su zhes byal ci'i phyir phyal zhes nat lhungis grub pa'i phyir na bsrungs pasl grub la ma srungs pas myi grubs ces bya ba myed pasl phyal zhes byas ba de lhu bu'i bde mchog mu 'byam pa lasl rang bzhin kyis myi ' ~ a ba'i phyir ro/ phyal ba ni bsrung ba dang myi srungs grangs dang mtshams myed pa la bya! dam tshig ces bya ba ni de las myi 'da ba la bya! phyi lung bdun kyi spyod pa bstan pa gong ma'i 'dir 'dus mod kyi spyod pa sbyor sgroI 101 yo ga dang kri ya dang mdo sde dang nyan thos la myed dol de la [45] gsang sngags rna ha yo ga'i sbyor ba nil rdo rje dang pad mo sbyor ba ste de yang gsum mol rgyan gcig par sbyor ba dang rigs lnga tshul gcig par sgyor ba dang/ phyal bar sbyor ba'ol de la rgyan gcig pa ni gnyis su dam bcas pa'ol rigs lnga tshul gcig pa nil gtso bo gcig dang! gtso mo bzhi dang/ yul gcig sgrub pa'ol phyal ba ni khams gsum dag kyi lam mchogl nat bud myed ci snyed yod pa mamsl thams cad cho ga bzhin sbyor nat rdo rje gsung kyis myi smad do zhes 'byung ba'ol sgroI ba ni bdag bsgrol ba dang gzhan bsgrol ba'ol de la bdag bsgrol ba tshad mams pa nyis [50] tel lha nye ba dang rgyud bla rna' 01 de la lha nye ba ni bsgrub pa po de. sor bzhi yan cad 'phags pa'ol rgyud bla rna ni mkha pa' 01 de Ita bu skyes bu mkhas pa mang zhig 'dus nasI zhing bcu la bstsags te bdag du/ rtog pa'i rgyud sbyor ba ni gzhan bsgrol ba'ol sngags a nu yo ga'i sbyor bit nil yul dang dbang por sbyor ba'o/ yul ni YUlidbang po ni yab bol bsgrol ba ni phyag rgya chen po bzhis bsgrol bat sngags a ti yo ga'i sbyor ba nil dbyings dang ye shes su sbyor ba'ol bdag kyis mam par shes pa nil ye shes des bcad pa'i yul thams cad na dbyings [55] sol bsgrol ba ni mnyam ba chen pos bsgrol ba' 01 kun rdzab du lha dang! lha mor mnyam/ don dam par skye 'gag myed par mnyam/ rgyud 'byung ba chen po lnga 1a mnyam/ 'bras bu sku gsung thugs la mnyam basI sems can zhes bya ba'i mying yang myed pa la bya! drngos su na spyod kyang rung! rna spyad kyang rung ngo/ A CRISIS OF DOXOGRAPHY 175 REFERENCES Primary Sources Dunhuang mss. cited: ITJ306, ITJ321, ITJ331, ITJ370, ITJ384, ITJ417/PT300, ITJ423, ITJ436, ITJ447, ITJ448/PT270, ITJ470, ITJ484, ITJ508, ITJ526, ITJ576, ITJ644, ITJ754, PT281, PT283, PT332, PT656, PT837, PT849. A.mniiyamaiijari. (Srisarf/putatantrariija-tikamniiyamaiijari-niima). Ase. Abhaya- karagupta. Q.2328. Tantra. Rinpoehe, Samdhong and Dvivedi, Vrajvallabh, eds. 1992. with Ratniivali Paiijika of Kumiiracandra. Rare Bud- dhist Text Series-9. Samath: Central Institute of Higher Tibetan Studies., Mkhas pa Ide 'us mdzad pa'i rgya bod kyi chos 'byung rgyas pa. Mkhas pa lde'u. Lhasa: Bod ljong mi dmangs dpa skrun khang, 1987. Guhyagarbha Tantra. The mTshams-Brag Manuscript of the rNying-ma rgyud 'bum. Thimphu, Bhutan: National Library: vol. 20,jJ. 152.6-218.7. Guhyatattvaprakasa. Ase. KaI}ha. Q.2167. Guhyasamiija Tantra. Q.81 Dgongs 'dus 'grel pa. Mkhan-po Nus-ldan Rdo-rje. In Bdud 'joms 'jigs bral ye shes rdo rje, ed. Rnying rna bka' rna rgyas pa. 56 vols. Kalimpong, W.B.: Dub- jang Lama, 1982: vols. 53-56. Dgongs pa 'dus pa'i mdo. The mTshams-Brag Manuscript of the rNying-ma rgyud 'bum. 46 vols. Thimphu, Bhutan: National Library, 1982: vol. 16, ff. 1.1-617.7. Rgyud sde spyi'i rnam par gzhag pa. Bsod nam rtse mo. In Bsod nams rgya mtsho, ed., Sa skya bka' 'bum. 15 vols. Tokyo: Toyo Bunko, 1968: vol. 2, ff. lal-74a.6. Rgyud sde spyi'i mam gzhag chung ngu. Kun dga' snying po. In Bsod nams rgya mtsho, ed., Sa skya bka' 'bum. 15 vols. Tokyo: Toyo Bunko, 1968: vol. 1, ff.4a.4-14b.6. Caryiimeliiyanapradipa-niima-pkii. Ase. Sakyamitra. Q.2703. Jiiiinavajrasamuccaya-niima-tantra. Q.84. Triyiinavyavasthiina. Ratuakarasanti. Q.4535. Lta ba'i rim pa bshad pa. Ase. Dpal brtsegs. Q.4728. Theg pa spyi beings rtsa 'gre/. Dam pa bde gshegs. With commentary by Ye shes rgyal mtshan. Chengdu: Si khron mi rigs dpe skrun khang, 1997. Thugs kyi sgron rna. Ase. Dpal dbyangs. Q.5918. . I;Jiikinivajrapaiijara Tantra. Q.l1. I;Jiikinisarvaeittiidvayiicintyajiiiinavajraviiriihi-adhibhiiva-tantrariija-niima. Q.60. Mdo dbang gi spyi don. Loehen Dharmasn. In Lo chen gsung 'bum. 18 volumes. Dehra Dun: D. G. Khoeehen Trulku, 1975: vol. 12, ff. 1-260. 'Dus pa mdo dbang gi bla ma brgyud pa'i mam thar ngo mtshar dad pa'i phreng ba. By Padma 'Phrin-Ias, Rdo-rje Brag Rigs-'dzin II. In Bka , ma mdo dbang gi bla rna brgyud pa'i mam thar and Rig 'dzin ngag gi dbang po'i mam thar. Leh: S. W. Tashigangpa, 1972: 1-425. 176 JACOB DALTON Rdo rje sems dpa'i zhus Ian. Asc. Dpal dbyangs. Q.5082. Dhyiinottarapatala. Asc. Buddhaguhya. Q.3495. Niimasmpgftitfkii-niimamantriirthiivalokinf-niima. ViHisavajra. Q.3356. Pi1Jejiirtha. (Vairocaniibhisambodhitantrapi1Jejiirtha). Buddhaguhya. Q.3486. Spar khab. (Srfguhyagarbhamahiitantrariija!fkii-niima). Asc. Vilasavajra. Q.4718. Bodhimiirgadfpapaftjikii-niima. DiparpkarasIijiUina (Atisa). Q.5344. Mahiivairocana-tantra-vrtti. Buddhaguhya. Q.3490. Muktiivalf. Ratniilcarasanti. Q.2319. Mun pa'i go chao Gnubs chen sangs rgyas ye shes. In Bdud 'joms 'jigs bral ye shes rdo rje, ed. Rnying rna bka' ma rgyas pa. 56 vo1s. Kalimpong, W.B.: Dub- jang Lama, 1982: vols. 50-5l. Yogiinuttaratantriirthiivatiirasmpgraha. Sraddhiilcaravarma. Q.4536. Yogaratnamiilii. Kru;tha. Q.2313. For the Sansmt, see Snellgrove (1959), vol. 2. Srfvajramiiliimahiiyogatantratfkii-gmpbhiriirthadfpakii-nama. Alarpkakalasa. Q.2660. Srfsarvabuddhasamayogaejiikinfjiilasaf!lbaratantriirthatfkii. Asc. *Indranala. Q.253l. Sarvabuddhasamayoga-ejiikinfjiilasaf!lvara. Q.8. Sarvabuddhasamayogapaftjikii. Asc. Santimitra. Q.2535. Bsam gtan mig sgron. Gnubs chen sangs rgyas ye shes. Leh, Ladakh: S.W. Tashi- gangpa, 1974. Secondary Sources Bu ston. (1931-32). History of Buddhism. 2 vols. Translated by Dr. E. Obermil- ler. Heidelberg: O. Harrassowitz. Chappell, D.W. (1983). T'ien-t'ai Buddhism: An Outline of the Fourfold Teach- ings. Tokyo: Daiichi shobO. Cozort, Daniel. (1986). Highest Yoga Tantra: An Introduction to the Esoteric Bud- dhism of Tibet. Ithaca, New York: Snow Lion Publications. Dalton, Jacob P. (2002). The Uses of the Dgongs pa 'dus pa'i mdo in the Develop- ment of the Rnying ma School of Tibetan Buddhism. Unpublished disserta- . tion, University of Michigan. Dalton, Jacob P. (2004a). "The Development of Perfection: The Interiorization of Buddhist Ritual in the Eighth and Ninth Centuries," in Journal of Indian Philosophy 32.1: 1-30. Dalton, Jacob P. (2004b). "The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibetain 307," in Journal of the American Oriental Society 124.3. Dalton, Jacob and van Schaik, Sam. (2003) "Lighting the Lamp: An Examination of the Structure of the Bsam gtan mig sgron." In Acta Orientalia 64: 153- 175. Davidson, Ronald M. (1981). "The Litany of Names of Mafijusn," in Melanges chinois et bouddhiques, ed. Michael Strickmann, vol. XX: 1-69. A CRISIS OF DOXOGRAPHY 177 Davidson, Ronald M. (2002). Indian Esoteric Buddhism: A Social History. New York: Columbia University Press. De la Vallee Poussm, Louis. (1988-1990). English translation by Leo M. Pruden. Berkeley: Asian Humanities Press. Dudjom Rinpoche. (1991). The Nyingma School of Tibetan Buddhism. Boston: Wisdom Publications. Eastman, Kenneth. (1981). "The Eighteen Tantras of the Vajrasekhara/Maya- jiila." Unpublished paper presented to the 26 th illtemational Conference of Orientalists in Tokyo, Japan on May 8, 1981. A summary can be found in Transactions of the International Conference of Orientalists in Japan XXVI (1981), 95-96. Eimer, Helmut. (1993). "The Classification of the Buddhist Tantras," in Wiener. Zeitschriftfor die Kunde Sudasiens Supplementband 36,221-228. Farrow, G.W. and Menon, I. (1992) The Concealed Essence of the Hevajra Tantra. Delhi: Motilal Banarsidass. Germano, David. (2002). "The Seven Descents and the Early History of Rnying rna Transmissions," in The Many Canons of Tibetan Buddhism, ed. Helmut Eimer and David Germano. Leiden: Brill, 225-263. Giebel, Rolf W. (1995). "The Chin-kang-ting ching yu-ch 'ieh shih-pa-hui chih- kuei: An Annotated Translation." ill J ourna! of N aritasan Institute for Bud- dhist Studies 18, 107-201. Gregory, Peter. (1983). "The Teaching of Men and Gods: The Doctrinal and Social Basis of Lay Buddhist Practice in the Hua-yen Tradition," in Studies in Ch'an and Hua'yen, eds. Robert M. Gimello and Peter N. Gregory. Hono- lulu: University of Hawaii Press. Gregory, Peter. (1991). Tsung-mi and the Sinification of Buddhism. Princeton: Princeton University Press. Hackin, Joseph. (1924). Formulaire Sanskrit-Tibetain duXe siecle. Paris: Librairie Orientaliste Paul Geuthener. Halbfass, Wilhelm. (1988). India and Europe. Albany: State University of New York Press. Hazra, Rajendra Chandra. (1958) Studies in the Upapuranas. Calcutta: Sanskrit College. Hodge, Stephen. (2003). The Mahii-vairocana-abhisal'[lbodhi Tantra. London: Routledge Curzon. Huntington, C.W. (2002) "Was CandrakIrti a Prasangika?" ill The Svatantrika- Prasmigika Distinction: What Difference Does a Difference Make?, eds. Sara McClintock and Georges Dreyfus. Boston: Wisdom Publications, 2002. Ju Mun, Chan. (2002). The History of Doctrinal Classification in Chinese Bud- dhism: A Study of the Panjiao Systems. Unpublished Ph.D. dissertation from University of Wisconsin. Kapstein, Matthew. (2000). The Tibetan Assimilation of Buddhism. Oxford: Oxford University Press. 178 JACOB DALTON Kaptstein, Matthew. (2003). "The Doctrine of Eternal Heaven:.A Recently Dis- covered Treatise by Karma-pa II Karma Pakshi (1206-1283)." Unpublished paper delivered at the Circle of Tibetan and Himalayan Studies, School of Oriental and African Studies, April 2003. Karmay, Samten. (1988). The Great Perfection. Leiden: E.J. Brill. Karmay, Samten. (1988). The Arrow and the Spindle. Kathmandu: Mandala Book Point. Lahiri, Latika. (1986). Chinese Monks in India. Delhi: Motilal Banarsidass, Lalou, Marcelle. (1955). "A la Recherche du Vidyadharapitaka: Ie cycle du Suba- hupariprcchii-tantra. '! In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birth- day, eds. Gadjin M. Nagao and Josho Nozawa. Kyogo: Hozokan, 68-72. Meinert, Carmen. (2004.) "Structural Analysis of the bSam gtan mig sgron. A Com- parison of the Fourfold Correct Practice in the Arydvikalpapravesandma- dMrant and the Contents of the Four Main Chapters of the bSam gtan mig sgron," in the Journal of the International Association of Buddhist Studies 26.1: 175-195. ( Mimaki, Katsumi. (1994). "Doxographie tiMtaine et classifications indiennes," in Bouddhisme et cultures locales. Edite par Fumimasa Fukui et Gerard Fussman. Paris: Ecole franc;:aise d'Extreme-Orient, 115-136. Richardson, Hugh. (1998). High Peaks, Pure Earth. London: Serindia Publications. Skilling, Peter. (1992) "The R a k ~ i i Literature of the Sriivakayiina, " Journal of the Pali Text Society 16, 109-182. Skorupski, Tadeusz. (1983). The Sarvadurgatiparisodhana Tantra. Delhi: Motilal Banarsidass. Snellgrove, David L. (1959). The Hevajra Tantra. 2 volumes. London: Oxford Uni- versity Press. Snellgrove, DavidL. (1987). Indo-Tibetan Buddhism. 2 volumes. Boston: Sham- bala Publications. Snellgrove, David L. (1988). "Categories of Buddhist Tantras," in Orientalia Iosephi Tucci Memoriae Dicata, eds. Gnoli, G. and Lanciotti, L. Rome: Istituto Ital- Y" iano per il Medio ed Estremo Oriente. Tiiraniitha, Jonangpa. (1990) Taranatha's History of Buddhism in India, (Lama Cbimpa and Alaka Chattopadhyaya, transl.) Delhi: Motilal Banarsidass. Takeuchi, Tsuguhito. (2003). "Sociolinguistic Implications of the use of Tibetan in East Turkestan from the end of Tibetan Domination through the Tangut Period (9 th _12th c.)" Unpublished paper delivered at the Turfan Revisited conference, Berlin: Museum flir Indische Kunst, September 8 th _13 th , 2003. Thomas, F.W. (1927). "A Chinese Buddhist Pilgrim's Letters of Introduction," in Journal of the Royal Asiatic Society, 546-558. Tripathi, Ram Shankar and Negi, Thakur Sain, eds. (2001). H evajratantram with Muk- tCivalfpafljikii of Mahiipm:uj.itiiciirya Ratniikarasiinti. Bibliotheca Indo-Tibetica Series, XL VIll. Samath, Varanasi: Central Institute of Higher Tibetan Studies. A CRISIS OF DOXOGRAPHY 179 Tsogyal, Yeshe. (19.93). The Lotus Born: The Life Story of Padmasambhava. Translated by Erik Pema Kunsang. Boston: ShambalaPublications. Tsong-ka-pa and Hopkins, Jeffrey. (1977) Tantra in Tibet. Ithaca: Snow Lion Pub- lications. Tsuda, Shinichi. (1965). "Classification of Tantras in dPal brtsegs's ITa bait rim pa Mad pa and Its Problems," in Journal of Indian and Buddhist Studies 13.1: 397-402. Van den Broeck, Jose. (1977). Le saveur de l'immortel (A-p'i-t'an Kan Lu Wei Lun). Louvain-Ia-Neuve: Universite Catholique de Louvain, Institut Orien- taliste. Vitali, Roberto. (1990). Early Temples of Central Tibet. London: Serindia Pub- lications. Vitali, Roberto. (1996). The Kingdoms of Gu.ge Pu.hrang. Dharamsala, India: Tho.linggtsug.lag.khang lo.gcig.stong 'khor.ba'i rjes.dran.mdzad sgo'i go.sgrig tshogs.chung. Wedemeyer, Christian. (forthcoming). Aryadeva's "Lamp that Integrates the Prac- tices" (Carya-melapaka-prad'ipa). New York: American Institute of Buddhist Studies at Columbia University. Weinberger, Stephen. (2003). The Significance of Yoga Tantra and the Com- pendium of Principles (Tattvasatpgraha Tantra) within Tantric Buddhism in India and Tibet. Unpublished Ph.D. dissertation, University of Virginia. White, David Gordon. (2000). Tantra in Practice. Princeton: Princeton University Press . . Willeman, Charles and Dessein, Bart and Cox, Collett. (1998). Sarvastivada Bud- dhist Scholasticism. Leiden: Brill. Yamasaki, Taiko. (1988). Shingon: Japanese Esoteric Buddhism. Boston: Sham- bala Publications. ABBREVIATIONS GDD Dgongs pa 'dus pa'i mdo. D. Derge edition of the Tibetan canon. ITJ IOL Tib J: British Library shelf mark for Tibetan manuscripts recov- ered by Sir Aurel Stein from Dunhuang. MTP Man ngag Ita ba'i phreng ba. MVT Mahavairocana-abhisa7[!bodhi Tantra. Q. Peking edition of the Tibetan canon. PT Pelliot tlbetain: Biblioteque Nationale shelf mark for Tibetan manu- scripts recovered by Paul Pelliot from Dunhuang. STTS Sarvatathiigata-tattvasa7[!graha Tantra. T. TaishO shinshU daizokyo number in the Chinese canon. 180 JACOB DALTON A CRISIS OF DOXOGRAPHY 181 STUDIES IN INDO-TIBETAN BUDDIDST HERMENEUTICS (5) THE MKHAS-PA-RNAMS- 'JUG-PA 'J-SGO BY SA-SKYA PA1:-[pITA KUN-DGA' -RGY AL-MTSHANl. PIETER C. VERHAGEN (0) Introduction In the present series this is the second article which is devoted to the description of a single treatise within the genre of the commentator's manual. The preceding title in the series, SIBH 4, surveyed the contents of the Vyiikhyiiyukti by the Indian scholar Vasubandhu (circa fourth/fifth century). The present article will focus on a work closely related to Vyii- khyiiyukti which was written by a Tibetan scholar who can be considered as one of the earliest exponents of Tibetan scholasticism, and which dates from the early thirteenth century. (1) The Mkhas-pa-(mams-) 'jug-pa'i-sgo by Sa-skya Pru;tpta Kun-dga'- rgyal-mtshan The Mkhas-pa-(rnams-)'jug-pa'i-sgo, lit. the 'Introduction for Schol- ars'2 (henceforth MJ) is a manual on scholastics by Sa-skya PaJ}.q.ita Kun-dga'-rgyal-mtshan (1182-1251)3. The author of this treatise was the famous hierarch of the Sa-skya-pa school of Tibetan Buddhism who is generally known as Sa-skya P3.I).q.ita, 'the scholar from Sa-skya [monastery]' 1 This research was made possible by a subsidy of the Netherlands Organisation for Scientific Research (Nederlandse Organisatie voor Wetenschappelijk Onderzoek, NWO). 2 Jackson (1987) renders the title 'Entrance Gate for the Wise', Van der Kuijp (1996: 395) paraphrases it as 'An Introduction to Scholarship'. 3 All references for MJ in this article are to the version of this text in the Sde-dge xylo- graphic edition of the collected works of Sa-p3I.J. contained in the Sa-skya-pa'i-bka'-'bum volume tha (10), ff. 163r1-224r6, available in the facsimile reprint Bsod-nams-rgya-mtsho (ed.) (1968.5: 81-111). Journal of the International Association of Buddhist Studies Volume 28 Number 1 2005 184 PIETER C. VERHAGEN (henceforth Sa-paJ.l)4. This nomer clearly signalizes his preeminence not only as a religious expert but also as a scholastic specialist; Sa-paJ.l is in . fact considered as one of the founding masters of the scholastic traditions in the classical Tibetan Buddhist cultures. This important work is known to western academia primarily through the groundbreaking study by Prof. Jackson (Hamburg) consisting of an edition and annotated translation of the third chapter, with an elaborate introduction (1987)6. Jackson decided on a date of composition for the text of circa 1220-1230 7 . Recently Kapstein has argued that Sa-pruj., in his MJ, has formulated a scholarly ideal that he has based directly on the classical Indian notions of scholastical excellence, of palJ4itya B
This type of text, the Mkhas-'jug, the introduction to scholastics, is - perhaps somewhat unexpectedly - quite rare in Tibetan literature. The only other work of this type which has gained some popularity was that by 'Jam-mgon 'Ju Mi-pham-rgya-mtsho (1846-1912) entitled Mkhas- pa 'i-tshul-Ia- 'jug-pa 'i-sgo-zhes-bya-ba'i-bstan-bcos 9 Comparable in some respects is the genre of bshad-mdzod, lit. 'treasure of explanation', a kind of compendium of the central Buddhist concepts and doctrines which was aimed primarily at a lay readership (whereas the mkhas- 'jug type was written for monastic students)lO, examples of which are the Shes-bya-rab- gsa/by 'Phags-pa Blo-gros-rgyal-mtshan (1235-1280)11 and the Shes-bya- kun-khyab by Kong-sprul Blo-gros-mtha' -yas (1813-1899)12. A quite detailed survey of the contents of MJ can be found in Jackson (1987: 191-206)13, so I will just give a brief general outline here and 4 A brief biographical sketch of Sa-paI). based on the major indigenous sources can be found in Jackson (1987: 24-31), with a survey of the sources op. cit. p. 15-23; cf. also e.g. Tucci (1949: 101-102), Bosson (1969: 2-7), Khetsun Sangpo (1973-1980.10: 137ff.). 5 Cf. e.g. Dreyfus (2003: 23, 103, 139), Kapstein (2003: 776-782). 6 Cordial thanks are due to prof. Jackson for kindly providing me with a draft version of his annotated translation of the second chapter of MI. Its publication, although pro- jected, has not yet taken place at the moment of writing the present study. 7 Cf. Jackson (1987: 64-66). 8 Kapstein (2003: 776-782). 9 Tachikawa (1983: no. 1579), cf. Smith (2001: 209-210). 10 Cf. Smith (2001: 209-211). II Cf. Smith (2001: 210). 12 Cf. Smith (2001: 211,235-237,250-258), HSGLT 1: 166-178. 13 And, as mentioned supra, the publication of an annotated translation of chapter two by Jackson is also forthcoming. STUDIES IN INDO-TIBETAN BUDDIDST HERMENEUTICS (5) 185 focus in more detail only on these parts of the text that are specifically relevant to the present topic, in casu the first and especially the second chapter 14 . MJ constitutes an introduction to the theory and practice of the scholas- tic enterprise, covering the three aspects of composition (Tib. rtsom-pa), exposition ('chad-pa) and debate (rtsod-pa), which correspond to the three chapters of the text 15 . These three topics constitute a generally current triad in Tibetan scholastics, albeit not necessarily in this order 16 . (1) Composition (rtsom-pa): 163vl-190r1 (2) Exposition ('chad-pa): 190r2-205r1 (3) Debate 17 (rtsod-pa): 205rl-223v4 Postscript and colophon: 223v4-224r6 (2) Chapter 1: On Composition Preceded by a general introduction (I.1_6,18 163vl-165r6), the first chapter, under the heading 'introduction to composition' (rtsom-pa-la- 'jug-pa, 165r5-6, 190r1), is primarily devoted to linguistical topicS 19 . Mter a brief section on the required elements in the introductory parts of a scholastical treatise (1.7-12, 165r6-167r6), it deals with a wide range of topics in the fields of grammar (1.13-51, 167r6-173v2) and poetics (1.52- end, 173v2-189v6). Among the topics touched on in the section on grammar we find a number of typological categorizations, the first and most important of which is a classification of the basic units of language in a model of three levels: 'phoneme' (yi-ge), 'word' (ming) and 'phrase' (tshig) which Sa-pal), introduces sub 1.13-14. This schema corresponds of course to the 14 I am not including any detailed information on the third chapter of MJ for two rea- sons: its contents are not immediately relevant for the present investigation, and it is acces- sible through the excellent study and annotated translation of Jackson (1987). 15 For earlier general characterizations of MJ, cf. Jackson (1987: 39-42). 16 Cf. Jackson (1987: 192-193). 17 One is tempted to consider the alternative translation of the three topics as: (1) com- position, (2) exposition and (3) opposition. 18 Following Jackson (1987: 241-242), I have included the six introductory verses and the six concluding verses in the consecutive numbering of the fIrst and the third chapter respectively. 19 For a brief survey of the contents of the fIrst chapter, cf. Jackson (1987: 193-194). 186 PIETER C. VERHAGEN threefold categorization into the levels or, more literally, 'collectives' (Skt. kaya, Tib. tshogs) of language, sci!.: (1) vyaiijana-kiiya (Tib. yz-ge'i-tshogs), 'the collective of phonemes', (2) nama-kiiya (Tib. ming-gi-tshogs), 'the collective of words' (3) pada-kiiya (Tib. tshig-gi-tshogs), 'the collective of phrases' These are generally current among the ontological categories in the various Abhidharma traditions in Buddhism, locus classicus being Abhi- dharmakosa ll.47 20
Sa-pal). defines the three levels as follows: 'That which itself does not indicate a content one wishes to express, [but] which functions as the basis of all expression[s?], is tenned 'phoneme' (yi-ge)' [ ... ] '[i.e.] the vowels [and] the consonants' [ ... ] 'their subdivisions and combinations will not be discussed here.' (1.13)21 'That which consists of a combination of phonemes and indicates [lit. a sin- gularity of meaning, i.e.] one discrete meaning is a 'word' (ming)' (I.14a-c2)22 (for which he gives as examples: ka-ba 'pillar', bum-pa 'vase', 167v4) 'That which indicates a specification of that [scil. a semantic specification] is tenned a 'phrase' (tshig)' (I.14c3-d)23 (examples: ka-ba-ring-po 'the long pillar' or perhaps 'the pillar is long', bum-pa-bzang-po 'the excellent vase' or 'the vase is excellent', 167v5) Higher levels are added also: firstly that of 'sentence' (ngag, I.1S), then the levels of paragraph, chapter, etc. (U6), which are all, probably, within the scope of the three-level model subsumed under the third level of 'phrase' (tshig). This three-level Abhidharma model oflanguage does not correspond to the derivational model which the indigenous Sanskrit gram- marians used and which involved the verbal roots as primary bases from which free lexical word forms are derived on the second level, which in 20 Cf. HSGLT 2: 241-245 and Verhagen (2002: 154-155). 21 [I.l3:] dngos-su-brjod- 'dod-mi-ston-cing- / / brjod-pa-kun [?] gyi-gzhir-gyur-pa / / yi- ge-zhes-bshad, 167r6-167v1 ( ... ) [1.13c cont.:] dbyangs-gsal-byed, 167v1 ( ... ) [I.13d:] / de-yi-dbye-bsdu-'dir-ma-bshad, 167v3; on the splitting of the verse, cf. Jackson (1987: 241). Sub l.13d Sa-paJ). refers to Smra-sgo etc. for a more elaborate description of phonology (167v3). 22 [I.14:] / yi-ge- 'dus-pa'i-bdag-nyid-can / / don-gyi-ngo-bo-brda-sprod-pa / / ming-yin, 167v3. 23 [I.14 cont.:] / de-'i-khyad-par-dag (I) / ston-pas-tshig-ces-rab-tu-bshad, 167v5. STUDIES IN INDO-TIBETAN BUDDlllST HERMENEUTICS (5) 187 their turn form the basis for the derivation of the third level of the bound syntactic word forms 24 Sa-pal). seems to have been perfectly aware of this discrepancy, postponing his treatment of aspects of the grammarians' model until later in this chapter, in particular in his summary discussions of case grammar (1.38-39), of verbal formation (1.50) and of a definition of 'sentence' which is more in line with the grammarians' view (1.51). Further typological classifications are introduced in the distinction between 'arbitrary designations' (brda, identified with 'dod-rgyal-gyi-sgra) and 'conventionally established' or 'derivative designations' (tha-snyad = rjes-sgrub-kyi-sgra) (I.l7-I8) and the distinction between 'class-words' (rigs-kyi-sgra), i.e. nouns in general, and 'name-words' (ming-gi-sgra), i.e. proper nouns (1.30-33). Sa-pal). also used the former categorization in the second chapter of MI, in the autocommentary on II.I0 (cf. infra, sub 3.3). In his treatment of the latter categorization, Sa-pal). introduces a quote from Dignaga which has thus far unfortunately defied identifica- tion 25 . In fact, both of the latter two classifications may be associated with Dig- naga, in particular his commentary ad Pramii1)asamuccaya 1.3d, where we find a fivefold typology of words 26 : 1. yadrcchii-sabda, 'arbitrary words' i.e. proper nouns niimnii 'rtha ucyate Ijittha iti) 2. jiiti-sabda, 'genus-words' i.e. nouns jiityii gaur iti) 3. gUlJa-sabda, 'quality-words' i.e. adjectives gUl}ena sukla iti) 4. kriyii-sabda, 'action-words' i.e. verbs (kriyasabdqu kriyayii piicaka iti) 5. dravya-sabda, 'substance-words' i.e. [another type? of] nouns (dravya- dravyel}a dal}ljl In this section Sa-pal). summarily discusses some further details on various forms of metaphorical designations (1.23-26) and unusual types of words, inter alia onomatopoeiae (1.27-29), which is followed by a brief section on epistemological aspects of language (1.30-37) including 24 Cf. HSGLT 2: 240-251. 25 Sub I.30: don-brjod-pa 'i-sgra-thams-cad-rigs-kyi-sgra-dang-ming-gi-sgra-yin-n0- zhes-phyogs-kyi-glang-pos-gsungs-so, 169v5, which amounts in fact to the paraphrase of Sa-pru;t's verse 1.30: / don-la- 'jug-pa'i-sgra-ji-snyed / / de-kun-rigs-dang-ming-du- 'dus t. 169v4-169v5. 26 Hattori (1968: 25, 83-85), Franco (1984). Jackson (1987: 194). 188 C. VERHAGEN references to the apoha (Tib. gzhan-sel) theory of the mePIring of words (1.35-36) and to the twofold typology of negations (Skt. paryudiisa and Tib. m/n-dgag and med-dgag; 1.36)27. Other topics within the field of linguistics which pass under review here are: the main points of Sanskrit case grammar insofar as relevant for his Tibetan read- ership involving also some comparisons between Sanskrit and Tibetan case grammar (1.38-46)28; the role of the speaker's intention (Skt. vivabjii, Tib. brjod- 'dod; 1.47-48, cf. also 1.26) introducing a quotation from Dhar- makIrti's Pramiif}aviirttika 29 ; some extremely summary statements about the verb in Sanskrit (1.50) and, fmally, a defmition of a sentence accord- ing to the Sanskrit grammarians (1.51)30, different from his discussion of this subject earlier in this chapter in the context of the Abhidharma model of language (1.15, cf. supra). The final major section of this first chapter deals with poetics, basing its treatment primarily on DaI).qin's Kiivyiidada (seventh-early eighth century CE), in fact for a considerable part consisting of translations of portions of the first two chapters of Kiivyiidarsa. This classical Sanskrit work on the theory and practice of poetical composition, focusing in par- ticular on a great variety of poetical figures, came to occupy a central position as a manual for poetics in the Tibetan literary world as well. A later translation, by Shong-ston Rdo-rje-rgyal-mtshan and was included in the Bstan-'gyur, and throughout the history of Tibetan, 27 Referring to his own epistemological treatise, the Tshad-ma-rigs-pa'i-gter, for a more detailed treatment of the apoha theory (17Qvl) and the concepts of negation and affrrma- tion (170v5), and, in connection with the types of negation, referring generally to 'gram- matical treatises' for further information (170v4). . 28 Cf. SIBH 7, paragraph 2.1, 29 brjod-par-'dod-pa'i-gzhan-dbang-phyir II 172v5, i.e. PramalJil-varttika 2.16ab: vivalqa-paratantratvan na sabdal;z santi kutra va I. 30 In addition to the definition in the verse 1.51 proper, Sa-paJ;l also quotes a definition from Amarakosa in the auto-commentary: a-ma-ra-ko-sa-las I sup-dang-ti-nga'i-mtha'-can- ngag I ces-bshad-pa'i-phyir-ro, 173v2. Ultimately this definition can be traced to the basic treatise of Sanskrit indigenous grammar, Pfu;Iini's where sutra 1,4.14 introduces and defmes the technical term pada, in this context meaning 'bound, syntactic word form', as: sUP-tiN-antam padam, '[An element] ending in a nominal case-ending (sUP) or in a verbal personal ending (tiN) is [technically termed] a bound, syntactic word form (pada)'. Note that the Tibetan translation ngag for Sanskrit pada is not the standard rende- ring, which would be tshig. STUDIES IN INDO-TmETAN BUDDIDST HERMENEUTICS (5) 189 literature scholars have occupied themselves with this text 31 . This partial translation by Sa-pal.J. in MJ appears to be the earliest Tibetan version of Kiivyiidarsa, as such forming the first introduction of the Indic theories of kiivya 'poetry' or alafllkiira-siistra, 'the science of the poetical figures', in the Tibetan cultural sphere 32 . . In the section on grammar, Sa-pal.J. deals primarily with Sanskrit gram- mar 33 , basing his treatment - as he himself states at the beginning of this segment - on the models provided by the indigenous Indic traditions of grammar and related sciences. In the commentary ad 1.3, he stresses that his MJ does not involve' own fabrications or the products of mental obscu- ration'34, but that he has based this MJ compendium on his careful 'study and investigation'35 of the 'most famous and widespread'36 of the relevant Indian treatises, documenting this by an impressive enumeration of sources which he used for the composition of this work (164v2-165rl). The sources which he lists belong to the fields of grammar, poetics, lexicography etc., as well as a wide variety of non-language-related technical disciplines and, of course, the entire range of Buddhist canonical religious literature. He lists the following titles and genres 37 : (1) 'The grammars KaliJpa [Le. Kiitantra], Ciindra etc.'38 (2) 'The epistemological treatises (Pramii(w-) Samuccaya [by Dignaga] and the seven treatises [by DharmakIrti] etc. '39 31 Cf e.g. Ruegg (1995: 126), Van der Kuijp (1996). 32 Cf. Jackson (1987: 194), Van der Kuijp (1996: 395). 33 Now, in afterthought, having investigated the contents of MI in more detail than I had done at the time, it has become clear to me that it would have been proper to include this text also in my survey of the Tibetan literature on Sanskrit grammar in HSGLT 2, in par- ticular on account of the considerable intrinsic interest of the passages on Sanskrit grammar in MI. I will attempt to make up for this omission in part in the present article and SmH 7, although of course the priulary focus here is not on grammar per se. Perhaps there will be occasion in the future to document this and other addenda to HSGLT 2, a number of which have already come to my notice. 34 rang-bzo-dang-mun-sprul, 165r1. 35 mthong-zhing-thos-nas-' dris-par-byas-pa-yin, 165r 1. 36 yongs-su-grags-pa-phal-che-ba, 165r1. 37 This passage is also translated and discussed in Kapstein (2003: 778-780). 38 sgra'i-bstan-bcos-ka-lii-pa-dang- / tsandra-pa-la-sogs-pa, 164v2; for this literature, cf. HSGLT 1. 39 tshad-ma'i-bstan-bcos-kun-las-btus-dang- / rab-tu-byed-pa-sde-bdun-la-sogs-pa, 164v2; the seven works of Dharmaklrti, of course, beiIlg Pram{i!:zaviirttika, PramiilJavini.caya, 190 PIETER C. VERHAGEN (3) 'The poetical works lataka(-malii?), the three major and the three lesser [works?] etc.'40 ' (4) 'The treatises on metrics (Chando- )Ratnakara and Sdebsbyor-gyi_ tshoms etc. '41 (5) 'The treatise on the poetical figures [by] Dar;J.(;li[n] [i.e, KiivyiidarSa] and the Sarasvatfkiinthabharana etc. '42 (6) 'The lexicographicai 'works and Visvaprakasa etc. '43 (7) 'The dramaturgical works [lit. treatises] Nagananda and *Rupamaft- jar! etc,'44 Nyiiyabindu, Hetubindu, Vadanyiiya, Sal[lbandhaparikeii and Sal[ltiiniintarasiddhi; on Bud- dhist epistemology and its history in Tibet, cf. recently Dreyfus (1997) and Tillemans (1999). 40 snyan-ngag-gi-bstan-bcos-skyes-pa'i-rabs-dang- / chen-po-gsum-dang- / chung-ngu- gsum-Ia-sogs-pa, 164v2-164v3; Kapstein (2003: 780 n. 94) explicates: "As he explains elsewhere, "three great" refers to three of the major Sanskrit poets, beginning with Bhar- avi, while "three lesser" refers specifically to the works of Kilidasa, beginning with Kumii- rasal[lbhava". CL Ruegg (1995: 111-112, 124-125). Or does the phrase 'the three major and the three lesser' refer to the three major and three minor works of a specific author, perhaps the most renowned Sanskrit poet Kilidasa, who wrote three plays (Abhijfiiina- sakuntalii, Miilavikiignimitra and VikramorvaSf) and four poems (three being the most famous, sciL Kumiirasal[lbhava, Raghuval[lsa and Meghadilta)? 41 sdeb-sbyor-gyi-bstan-bcos-rin-chen- 'byung-gnas-dang- / sdeb-sbyor-gyi-tshoms-Ia- sogs-pa, 164v3. The former title is readily identifiable as the famous work on metrics by Ratnakarasanti which was later included in Bstan-' gyur. It is unclear which text is referred to under the latter title, lit. 'Bundle [or garland?] of metrics' or 'Chapter on metrics': perhaps Jiianasrimitra's Vrttamiiliistuti 'Praise in the form of a garland of meters', a thirteenth- century translation of which was included in Bstan- ' gyur as well; or perhaps the classical Sanskrit works Chandoviciti, 'Investigation of metrics', or Chandomafijari, 'Cluster of flowers of metrics', which do not seem to have been rendered into Tibetan? Cf. Ruegg (1995: 127), Kapstein (2003: 780 n. 94). 42 tshig-gi-rgyan-gyi-bstan-bcos-dalJffi-dang- / dbyangs-can-gyi-mgul-rgyan-Ia-sogs- pa, 164v3. On the former work, fIrst introduced in Tibetan scholastics by Sa-paJ.! in the present work, cf. supra. The latter is probably the well known treatise on poetics, attrib- uted to Bhoja(deva) (eleventh century), though a work on Sanskrit granunar with the same title and by the same author is also known, cf. Renou (1940: 44); I am not aware of a Tibetan translation of either work by Bhoja. 43 ming-gi-nges-brjod-a-ma-ra-ko-eii-dang- / sna-tshogs-gsal-ba-Ia-sogs-pa, 164v4; the second lexicon mentioned here can most likely be identified as the Visvaprakiisa by the twelfth-century author Mahesvara Kavi, cf. Vogel (1979: 329-331). A second, far less probable identification would be the ViSvalocana lexicon by Srldharasena, cf. Vogel (1976), (1979: 348-350), Ruegg (1995: 130), SIBH 7 ad MJ 11.23. 44 zlos-gar-gyi-bstan-bcos-glu [emend: klu] -rnams-rab-tu-dga'-ba-dang- / gzugs-kyi- snye-ma-Ia-sogs-pa, 164v4. For Niigiinanda, 'Joy of the Serpents', which is also contained in Bstan-'gyur, cf. Halm (1981), Halm, Steiner and (1991), Ruegg (1995: 128). Can the latter (Gzugs-kyi-snye-ma) be identified as the well-known play STUDIES IN INDO-TffiETAN BUDDIDST HERMENEUTICS (5) 191 (8) 'The medical [-hrdaya] and [other] medical traditions etc.'45 (9) '[Treatises] on arts and crafts, [on] the iconographical proportions, [on] the expertise regarding earth, water, etc.'46 (10) '[Treatises] on prognostication with regard to external [elements] such as the lunar mansions etc. and on prognostication with regard to inter- nal [elements] such as wind etc.'47 (11) '[Texts] that have Buddhist and non-Buddhist aspects, [such as] Kala- cakra (-tantra) and the treatise written by SrIdhara( -sena)'48 (12) 'Within Buddhism, the three Pi!akas of Sutra, Vinaya and Abhidharma, and the four Tantra classes of Kriya, Carya, Yoga and Yoga-niruttara, along with the commentaries and subcommentaries on these 49 , etc.'50 One should probably regard this statement of Sa-paI].'s sources of expert- ise - and similar passages elsewhere in his reuvre - as reflecting an ideal Gzugs-kyi-nyi-ma? Cf. Bacot (1957). Concerning the latter identification, Kapstein (2003: 780 n. 94) observes that its "known versions must postdate Sa-skya by several cen- turies". 45 sman-dpyad-kyi-bstan-bcos-yan-Iag-brgyad-pa-dang- / gso-ba-rig-pa-Ia-sogs-pa, 164v4-164v5; the work mentioned is of course the famous medical handbook by Vagbha!a, also contained in Bstan-'gyur; cf. Vogel (1965), Ruegg (1995: 110-111). 46 bzo-rig-pa-sku-gzugs-kyi-chag-tshad-dang- / sa-dang-chu-Ia-sogs-pa'i-brtag-pa, 164v5; cf. Ruegg (1995: 109-110). . 47 phyi-rol-gyi-rgyu-skar-la-sogs-pa'i-rtsis-dang- / nang-gi-rlung-Ia-sogs-pa'i-rtsis, 164v5; a possible alternative translation would be 'Non-Buddhist [treatises] on prognos- tication with regard to lunar mansions etc. and Buddhist [treatises] on prognostication with regard to the [elements] wind etc.'; cf. Ruegg (1995: 108-109). Kapstein (2003: 779) translates here: "The calculation of the constellations among external objects, . and of the inner vital energies [viiyu], and so on, ( ... )", for continuation of his translation, see the next note. 48 nang-pa-dang-phyi-rol-pa 'i-bye-brag-dus-kyi-' khor-lo-dang- / dpal-' dzin-gyis-byas- pa'i-bstan-bcos, 164v5-164v6. The Kiilacakratantra is well-known for containing refer- ences to other religions and their adherents, in particular to the Islam, cf. e.g. Newman (1998); Stidharasena was the Jain author of the lexicon Vi.fvalocana which found its way into the Buddhist literature as well, cf. SffiH 7 ad MJ II.23. Kapstein (2003: 779) com- bines this and the preceding category, translating the latter part: "( ... ), including the Wheel of Time [Kiilacakra], which is a speciality of both Buddhists and non-Buddhists, and the treatise by Stidhara", and suggests that "[t]he work of Stidhara here mentioned is probably the Trisatika". 49 I.e. on the three Pitakas and the four Tantra-c1asses; or, far less probably, on all the treatises mentioned above? 50 nang-rig-pa-Ia-mdo-sde-dang- / 'dul-ba-dang- / mngon-pa'i-sde-snod-gsum-dang- / bya-ba-dang-. / spyod-pa-dang- / rnal-'byor-dang- / mal-'byor-bla-na-med-pa'i-rgyud-sde- bzhi-dang- / de-dag-gi-'grel-pa-dang- / 'grel-bshad-la-sogs-pa, 164v6-165rl. 192 PIETER C. VERHAGEN of scholarship (Skt. piilJ4itya) derived from the classical lndic culture which he set forth with great self-confidence but also with full apprecia- tion of the demands it imposes, not, therefore, an expression of mere self- aggrandizement; but as an ideal which he himself has emulated and which other Tibetan scholastics should aspire for 51 . This type of testimonium of sources at the outset of a technical trea- tise in the Indo-Tibetan traditions is by no means unique. We have, for instance, comparable enumerations in the introductory sections of the Kiitantra commentary by Sa-bzang Mati Par:t-chen Blo-gros-rgyal-mtshan (1292-1376)52 and the Ciindra commentary by Si-tu Par:t-chen Chos-kyi- 'byung-gnas (1699?-1774)53. (3) Chapter 2: On Exposition The second chapter of MJ deals with the principles of expounding the doctrine, in particular in the form of explaining and commenting on doc- trinal scripture, involving the analysis and interpretation of such scripture, and the specific techniques required for communicating such matters to a Tibetan audience. This chapter is structured on the five hermeneutical categories as formulated in Vasubandhu's Vyiikhyiiyukti, which we have seen in article (4) in this series 54 . (1) 'Intention', 'purpose' (Skt. prayojana, Tib. dgos-pa): sub II.3, f. 191r5- 191r6 (2) 'Summarized meaning' (Skt. piJ:ujiirtha, Tib. bsdus-don): II.4-5, f. 191r6- 192v2 (3) 'Meaning of the words' (Skt. padiirtha, Tib. tshig-don): II.6-30, f. 192v2- 203r3 (4) 'Connection' (Skt. anusaf!1dhi, Tib. mtshams-sbyor): II.31-32, f. 203r3- 203v2 (5) 'Objections and rebuttals' (Skt. codya-parihiira, Tib. brgal-lan); II.33- 34, f. 203v2-204v5 51 Cf. Kapstein (2003: 777-780). 52 Cf. HSGLT 2: 93-94. 53 Cf. HSGLT 2: 172-179. 54 Scil. SIBH 4; for a brief survey of the contents of the second chapter of MI, cf. Jackson (1987; 195-196). STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS (5) 193 The body of the chapter, i.e. the treatment of the above five categories is preceded by brief discusssions of the required properties of the teacher (II.2a) , the student (II.2b) and the doctrine (ll.2c)55 and the interaction between these three (ll.3). (3.1) Chapter 2.1: 1ntention For the first category, 'purpose' or 'intention', Sa-paJ.l merely states that this point is well known and does not need any further expatiation 56 . He had indeed already spoken of this subject, albeit briefly, sub MI I.12, on the necessity of stating the purpose at the beginning of a treatise 57 . There he had introduced a quotation from Vasubandhu's Vyiikhytiyukti 58 : 'If he [i.e. the student] has heard the greatness [i.e. importance] of the Sutra and its meaillng [or: ... the greatness of the meaillng of the Sutra], it gene- rates respect in the student, so that he will study it and take it [to heart]; there- fore the intention [of the Sutra] must be stated at the outset [by the com- mentator].' He had also listed four aspects of 'purpose': (1) the 'subject matter' (brjod-bya), (2) the 'purpose' (dgos-pa), (3) the 'ulterior purpose' (dgos- pa'i-dgos-pa) and (4) their 'connection' ('breZ-pa) there (f. 167r5). This set ofterms, commonly known as dgos-'breZ (prob. '[the set of] purpose, connection [etc.] ') usually also contains a:fifth element, viz. the 'text' (rjod- byed), but as is the case here in MI, this is sometimes omitted, presumably - as Broido (1983: 7) suggested - "since it is taken for granted"59. 55 On the splitting of II.2a, -b and -c, cf. Jackson (1987: 241 & note 39). 56 thog-mar-dgos-pa'i-don-dgos- 'brel-gyi-ngag-yin-la I de-thams-cad-grags-pas-re- zhig-bzhag-go, f. 191r5-19lr6. 57 Jackson (1987: 195): "The first of these Sa-paI.1 had already touched on in his dis- cussion of the preliminary parts of the treatise (I 12). This topic in any case seems to have been already commonly understood by the Tibetans of his time."; Dreyfus (2003: 185): "(1) A commentary should explain the purpose of the text, whether through an homage or through an explicit statement of purpose at the beginning of the text.". 58 dang-po-dgos-pa-ni-rnam-bshad-rigs-pa-las I mdo-don-che-ba-nyid-thos-nas II nyan- dang-len-pa-la-sogs-la II nyan-pa-po-de-gus-'gyur-bas II thog-mar-dgos-pa-brjod-par-bya II zhes-g sungs-so, f. 167r3-167r4; corresponding to Vyiikhyiiyukti Peking Bstan- 'gyur f. 34r1- 34r2: mdo-don-che-ba-nyid-thos-na II nyan-pa-dang-ni-' dzin-pa-la II nyan-pa-po-ni-gus- byed-pas II thog-mar-dgos-pa-brjod-par-bya; cf. also SIBH 4 paragraph 3. 59 On dgos- 'brei in general, cf. e.g. Broido (1983). 194 PIETER C. VERHAGEN (3.2) Chapter 2.2: Summary. In the brief section on the second category, the 'summary' or 'sum- marized meaning', Sa-pal). distinguishes two types 60 , sub II.4: the general summary of a text 61 and the summary enumerating the individual topics dealt with in a text or in a portion of a text 62 Sa-pal). further elaborates somewhat (sub II.4 and in particular II.5) on the qualities which a proper summary should have and what defects should be avoided when com- posing one, stressing such qualities as brevity and clarity of phrasip.g, and comprehensiveness with regard to its subject matter. As regards the fIrst type, in the previous chapter (sub I.11), our author had already discussed the necessity of a summary presentation of, as he calls it, 'the body of the treatise' (bstan-bcos-lus, 166v4) at the beginning of a commentary, outlining the general contents of the text commented on 63
Here, in the second chapter, he adds that: 'When commenting on a basic text which is both difficult and extensive, at the outset one should make a summary [stating] "This is the topic of this basic treatise". [Such a summary statement] may actually be present in that basic treatise. But if [such a summary statement] is necessary, yet not actu- ally present in that [basic text], one should present [such] a statement sum- marizing the topic in such a manner that it is brief, easy to understand and easy to retain [in memory], basing [that summary] on other basic treatises on scripture and reasoning. '64 As for the second type of summary, Sa-pal). states 65 : 60 Jackson (1987: 195): "(2) summaries, of which he discerned lwo main types: (a) con- cise summaries of the general topic, and (b) more detailed topical outlines (il4-5). He explained the desired traits and possible defects of each."; Dreyfus (2003: 185): "(2) A commen- tary should summarize its subject, either concisely or in more detailed topical outlines." 61 ngag-don-bsdus (19lr6), spyi'i-bsdus-don (191v3). 62 gzhung-don-so-so'i-bsdus-don (191r6), gzhung-Iugs-so-so'i-bsdus-don (191v2), bye- brag-gi-bsdus-don (191 v3). 63 bshad-sla-ba-dang-gzung-bde-zhing- / / bstan-bcos-Ia-yang-rtsod-bral-phyir / / mkhas- pa-Ia-Ia-bstan-bcos-Ius 1/ bsdus-te-thog-mar-dgod-pa-mdzad, MJ 1.11, 166v4. 64 gzhung-dka' -zhing-rgya-che-ba-bshad-pa-na / thog-mar-gzhung-' di 'i-ngag-don-' di- yin-zhes-bsdus-te / gzhung-de-Ia-dngos-su-yod-kyang-rung- / de-Ia-nye-bar-mkho-na-dngos- su-med-kyang-Iung-dang-rigs-pa 'i-gzhung-gzhan-nas-blangs-te / nyung-zhing-' dus-Ia-go- bde-zhing-gzung-sla-ba' i-ngag-don-bsdus-te-thog-mar-bshad-do, 191r6-191 v 1. 65 gzhung-gi-tho g-mtha' -ma-Ius-pa-blo-yul-du-byas-te / brjod-bya-rigs-mthun-mi -mthun- blos-phye-nas-spyi 'i-sdom-chen-po-rnams-so-sor-bzhag / nang-gi-dbye-ba-rnams-mi-' gal- bar-phye, f. 191v2. STUDIES IN INDO-TmETAN BUDDIDST HERMENEUTICS (5) 195 'Taking into consideration the entire basic text, from the beginning to the end, one should establish the main general sections 66 [in the basic text] each separately on the basis of an analysis of the various topics discussed [in that text] that are categorically similar or dissimilar. [Doing this] one should parse [the text] in such a manner that the internal subdivisions are consis- tent [with one another].' It should be mentioned at this point that by the time of Sa-paJ.? the sum- mary had actually even developed into a separate genre of commentary, starting from the numerous 'Summary' (bsdus-don) type of commentaries written by Rngog-Io-tsa-ba Blo-Idan-shes-rab (1059-1109)67. Elsewhere 68 I have looked at the possibility that the second type of sum- mary which Sa-paJ.? discusses here can be identified as the well-known sa- bead or 'topical outline' device, which is widely used throughout the Tibetan commentary literature. The origin of this sa-bead form of analysis is unknown. Thus far no unmistakable models for it have come to light in Indian literature. It may then be a Tibetan innovation. It is however also quite conceivable that it stems from antecedents in Chinese scholastics. In the lat- ter scenario this would imply that, at least at his point, Sa-paJ.? is not reflect- ing merely Indian models and ideals of scholastics, but also Chinese. (3.3) Chapter 2.3: Meaning of Words. The third section, on the 'meaning of words', is by far the most elabo- rate section of the second chapter (II.6-30). Initially the author distinguishes two aspects of the explanation of words (ngag-gi-don-bshad, 192v2)69: 66 Tentative translation for spyi'i-sdom = Skt. pilJrj.oddiina "abridged summary or state- ment of contents", Edgerton (1953-2: 345). The usual Tibetan translation is bsdus-pa'i- sdom; but one also fmds spyi'i-sdom, cf. Eimer (1983-1: 25). 67 Cf. e.g. Dreyfus (2003: 137). 68 SmH 7, paragraph 3. 69 Cf. Jackson (1987: 195): "when explaining (3) how to expound the sense of the words, he likewise distinguished two methods: (a) the explaining of compound words, and (b) the method of commenting word-by-word. The fIrst mainly applies to Sanskrit, so he did not develop it in much detail (II 6-7)" and Dreyfus (2003: 185): "(3) It [Verhagen: a com- mentary 1 should explain the meaning of the text by glossing each word, explaining rele- vant grammatical notions, and providing the literary background of the discussion. It should analyze compound words - a function far more important in the Indian tradition than the Tibetan, as such words do not exist in the Tibetan language". 196 I'IETER C. VERHAGEN (1) Explanation regarding the 'compounding [or, more literally, joining together] of words' (tshig-gi-sbyor-ba, 192v2)1 (2) 'Explanation of words' proper (perhaps rather 'the individual explanation of words' (?), tshig-rnam-par-bshad-pa'i-tshul, 192v3)1! The former is limited to an extremely terse introduction to the topic, in fact barely more than a mere enumeration of the six types of nominal compounds in Sanskrit (II.7; 192v3-192v5), referring the reader who wishes to know more about the subject to 'other grammatical by himseJf72 and to Smra-sgo-mtshon-cha by SmrtijfianakIrti, etc 73 . The latter, far broader topic is elaborated on in the remainder of this section (II.8-30; 192v5-203r3). First Sa-pal! addresses elementary sentence analysis, offering a brief partial treatment of the kiirakas, the system of syntactic-semantic relations in indigenous Sanskrit grammar 74 (II.8-9), this only 'as far as required for Tibetans'75. He then applies this to three sam- ple passages, viz. from Nagarjuna's Miila-madhyamaka-kiirikii (193r3- 193v3), from Haribhadra's Abhisamayiilarrzkiiriilokii (193v3-193v6), and from the Vajra-vidiiralJ.a-dhiiralJ.f (193v6-194r4). Note that earlier in the text, Sa-pal! had already touched on the topic of the kiirakas in connection with case-grammar (sub 1.39). In this section, sub II.9, we also find quotation from a 'grammatical trea- tise' (sgra'i-bstan-bcos) which has thus far - tantalizingly - defied exact identification. Speaking of 'the methods of expounding the extensive and difficult scriptural traditions', he offers the following citation 76 : 70 Note that a possible translation for tshig-gi-sbyor-ba would be 'formation of words'; taking into consideration that Sa-paJ) only speaks of nominal compound forms here, and that word-formation in Sanskrit in general would involve many other types of formation as well, I have not opted for this interpretation here. 71 Cf. Jackson (1987: 195): "the method of commenting word-by-word". 72 kho-bos-byas-pa'i-sgra'i-bstan-bcos-gzhan, 192v4-192v5; Sa-paJ) gives a more elabo- rate expose on compound formation in Sgra-Ia-'jug-pa (228vl-232v2); cf. also Yi-ge'i- sbyor-ba 212-215 (249v3-4); on the former text, cf. HSGLT 2: 64-65, on the latter, cf. Miller (1993: 130-153), HSGLT 2: 70. 73 smra-sgo-Ia-sogs-par-blta-bar-bya'o, 192v5; Smra-sgo deals with samiisa in verses 235-315; on Smra-sgo in general, cf. HSGLT 2: 37-53. 74 On this system, cf. e.g. HSGLT 2: 278-284. 75 'dir-bod-Ia-nye-bar-mkho-ba 'i-bshad-tshul-cung-zad-brjod-par-bya, 193r1. 76 'di-Ia-sgra'i-bstan-bcos-Ias / seng-ge 'i-Ita-stangs-kyis-khyad-par-gyi-gzhi-blang- / sbal- pa 'i- 'phar-bas-skabs-don-so-sor-dbye / rus-sbal-gyi-' gros-kyis-tshig-don- 'jebs -par-bshad STUDIES IN INDO-TIBETAN BUDDIllST HERMENEUTICS (5) 197 "One should identify the specific topic with the gaze of the lion. One should distinguish the subjects of the [various] sections with the leap of the frog. . One should explain the meaning of the words in an elegant manner with the gait of the tortoise. " . The bearing of the stanza seems to be that the commentator should pick out the main topic of a text or passage with the far-reaching all-see- ing gaze of the lion, surveying the entirety of the text; that he should bring out the topics of the different segments in a text, dexterously jump- ing from one to the next like a frog; and, finally, that he should go through the entire text, commenting on each relevant passage or word as if with the slow, careful and precise gait of the tortoise. The terms 'gaze of the lion' and 'leap of the frog' may be traceable to the technical idiom of Sanskrit indigenous grammar 77 , although the use of these terms in that context does not correspond precisely to what we find here. The 'gaze of the lion' (seng-ge'i-lta-stangs) can be likened to the sirrzhiivalokita- or sirrzhiivalokana-nyiiya, the 'maxim of the lion's backward glance'78 which is used, e.g. in the Kiisikiivrtti commentary on 3.3.49, to indicate the 'transportation' of a term 'into' a rule from a later rule in a phenomenon technically called 'drawing back'79. "It is used when one casts a retrospective glance at what [one] has left behind, while at the same time [one] is proceeding, just as the lion, while going onward in search of prey, now and then bends his neck backwards to see if any thing be within the reach"80, the rule which occurs later in the text as it were 'glancing backwards' to the pre- ceding rule to which the term in question is 'transported'. This is a very rare procedure, being a subtype of the generally applied grammarians' device of anuvrtti; the 'transporting' of a term or terms from a preceding rule to a later one 8l . / ces- 'byung-bas-de-dag-gi-tshul-dang-bstun-te / ghzung-lugs-rgya-che-zhing-dka' -ba- rnams-bshad-par-bya'o, 194r5-194r6. 77 In his draft translation of this chapter Jackson had already identified the two possible antecedents in Sanskrit vyiikaralJa terminology. 78 Cf. Renou (1942-2: 339), Abhyankar (1977: 428). 79 Cf. Renou (1942-1: 46-47), Abhyankar (1977: 32, s.v. (li. 80 Vasu (1891-1: 503). 81 Cf. Renou (1942-1: 33), Abhyankar (1977: 26), HSGLT 2: 225,227,229-230. 198 PlETBR C. VERHAGEN The vyakaraIJ-a parallel to MJ's 'leap of the frog' (sbal-pa'i- 'phar-ba) is also a subtype of anuvrtti, of far more common occurrence than the former, termed mm:uj.ukagati, 'gait of the frog' or maIJ-qukapluti, 'leap ofthe frog'82. This refers to the 'transportation' of a term from a rule, not to the rule(s) immediately subsequent to it, but to a (group of) rule(s) that occurs some- what later in the text, skipping the intermediate rules with the 'leap of a frog'. Regrettably I have not been able to identify any such parallel for the third metaphor in this quotation in MI, 'the gait of the tortoise' (r.us-sbal- gyi-'gros). One might consider Sanskrit antecedents such as *kurmakranti or *kurmagati 83 ; I did not find these (or comparable) terms in the vyakaraIJ-a idiom. Although obviously the procedures which Sa-p3.I). seems to intend here (one might say, three manners of the commentator's 'look- ing at' the basic text) are not identical to the types of 'transportation' of terms from one rule to another which I have pointed out as possible par- allels in vyakaraIJ-a, the similarities are too striking as to be coincidental. Note also in this connection that Sa-p3.I). atmounces the stanza as a quota- tion 'from a grammatical treatise' (sgra'i-bstan-bcos-Ias), so there is every reason to assume that this terminology may in fact stem from a gramma- tical background. One might also recognize echos (albeit faint) of two of the character- istic marks of a Buddha here: the eleventh of the secondary characteris- tics (Skt. anuvyafijana), namely sifJ1ha-vikranta-gamin = seng-ge'i-stabs- su-gshegs-pa, 'having a lion's [only Skt.: valiant] gait'84, and the thirtieth of the primary characteristics, i.e. = zhabs-shin- tu-gnas-pa, 'having the feet well [and equally] placed'8s, which is often 82 Cf. Renou (1942-2: 249), Abhyankar (1977: 298). 83 Cf. Mahavyutpatti ed. Sakaki (1916-1925: no. 4837): karma = rus-sbal; the other two animals referred to here in MJ are listed nearby in Mahiivyutpatti as well, no. 4776: si1!lha = seng-ge and no. 4854: malyjaka = sbal-ba (all three sub dud-' gro'i-skye-gnas-su- gtogs-pa'i-ming); cf. also no. 9349: kUrmakrti-khara = rus-sbal-gyi-rgyab-'dra-ba-rtsub-pa. 84 Mahiivyutpatti, ed. Sakaki (1916-1925: no. 279). Cf. Bod-rgya-tshig-mdzod-chen-mo: Seng-ge 'i-stabs-su-gshegs-pa 'i,dpe-byad = sang s-rgyas-kyi-dpe-byad-bzang-po-brgyad- cu 'i-nang-gses-shig-ste / mi-zil-gyis-gnon-pa-Ia-mkhas-pa-nyid-kyis-seng-ge 'i-stabs-su- gshegs-pa. Note also Mahiivyutpatti no. 280: naga-vikninta-gamin = glang-po-che'i-stabs- su-gshegs-pa, no. 281: hal!lSa-vikranta-gamin = nang-pa'i-stabs-su-gshegs-pa and no. 282: vNabha-vikranta-gamin = khyu-mchog-gi-stabs-su-gshegs-pa. 85 Mahiivyutpatti, ed. Sakaki (1916-1925: no. 265). STUDIES IN INDO-TIBETAN BUDDIDST HERMENEUTICS (5) 199 compared to the 'firm footing of the tortoise'86. This, however, seems far less probable than the correlation with the above-mentioned grammatical terminology. Sub IUD a classification into three types of words is introduced (194vl- 194v5): (1) 'Words [generally] current in the world' (,jig-rten-la-grags-pa{'i-sgra)) (2) 'Words [specifically] currrent in technical treatises' (bstan-bcos-la- grags-pa( 'i-sgra)) (3) 'Words [specifically] current in extraordinary [forms of verbal com- munication]' (thun-mong-ma-yin-pa-Ia-grags-pa'i-sgra) In the auto-commentary Sa-paIf explains the three categories as follows 87 : 'The fIrst [category] are [words] that are commonly current everywhere [lit.: in all the world / among all men], such as ka-ba 'pillar' and bum-pa 'vase', The second [category] are [words] that are current among grammarians, such as rnam-par-dbye-ba 'case-suffIX' (Skt. vibhakti) and byed-pa'i-tshig 'syn- tactic-semantic relation' (Skt. karaka). Therefore [this second category of words can] be comprehended [only?] by established 88 scholars 89 , The third [category] are [words] that are not current in the world or in tech- nical treatises. The basis for [their] occurrence as words [and] the etymologies [for this third category of words] are difficult to expound. 86 Bod-rgya-tshig-mdzod-chen-mo: Rus-sbal-zhabs-kyi-mtshan-bzang = sangs-rgyas- kyi-mtshan-bzang-so-gnyis-kyi-nang-gses-shig-ste / sdom-pa-yang-dag-par-blangs-pa-la- brten-pa-nyid-kyis-rus-sbal-bzhin-du-zhabs-shin-tu-gnas-pa. 87 dang-po-ni- 'jig-rten-thams-cad-la-thun-mong-du-grags-pa-ka-ba-dang-bum-pa-la- sogs-pa' 0 II gnyis-pa-ni-sgra-pa-dag-la-grags-pa-rnam-par-dbye-ba-dang-byed-pa 'i-tshig- la-sogs-pas-bsgrubs-pa-mkhas-pa-rnams-kyis-go-ba'i-brda '0/ I gsum-pa-ni- 'jig-rten-dang- bstan-bcos-la-ma-grags-pa / sgra- 'jug-pa 'i-rgyu-mtshan-nges-pa 'i-tshig-bshad-dka' -zhing- I 'phags-pa 'i-gang-zag-la-dgos-pa-shin-tu-che-ba I mdo-sde-dag-las-kyang-cung-zad- bshad-mod / rgyud-sde-rnams-las-mang-du-bshad-pa I de-bzhin-gshegs-pa'i-brda-zhes- grags-pa' 0 II 'di-rgyud-sde-bshad-pa-na-dgos-kyi-' dir-skabs-ma-yin-pas-re-zhig-bzhag- go 1/ 'dir-skabs-su-nye-bar-dgos-pa- 'jig-rten-dang-bstan-bcos-la-grags-pa 'i-sgra / mkhas-pa-rnams-kyis-shes-par-bya-ba'i-tshul-cung-zad-bshad-do II de-la- 'jig-rten-la- grags-pa'i-sgra-la I 'dod-rgyal-dang-rjes- 'jug [sic; = (s)grub?] -gi-sgra-gnyis-sngar- bshad-pa-bzhin-shes-par-bya, 194v2-194v5. 88 I take bsgrubs-pa to be an adjective with mkhas-pa. 89 Sa-paI). mentions only' grammarians' and gramniatical teclmical terms here. It seems plausible that the teclmical terminology or jargon of other disciplines might be implied as well. 200 P,IETER C. VERHAGEN [These words] are ofthe utmost importance for the noble individuals [i.e. Buddhas and Bodhisattvas]; they are used on a small scale in the SiUras, but they occur frequently in the Tamras; they are known as the vocabulary of the Tathiigata [i.e. Buddha]. Although it is necessary [to explain] these [words] when explaining a Tantra, it is not appropriate [to elaborate on this topic] here, so I will leave it for the moment. At this point I will [only] briefly explain what is necessary in the present context, namely how scholars should understand the words that are current in the world and in the technical treatises. In this connection one should understand the words current in the world in terms of the two [types of] word, namely the arbitrary designations (' dod-rgyal- gyi-sgra) and derivative designations (rjes-sgrub-kyi-sgra; occasionally, probably erroneously, rjes- 'jug-gi-sgra), which I have discussed earlier [namely sub 1.17-19].' It is noteworthy that this passage is quite reminiscent of a passage from a Guhyasamiija commentary, in fact a set of short notes on CandrakIrti's Pradfpaddyatanii, by Kumara entitled Pradfpa-dfpa-[ippal)f-hrdayiidarsa90. As for the former two categories, the opposition [aka lit. 'world' i.e. 'common usage in the world' vs. siistra lit. 'treatise' i.e. 'usage in a tech- nical treatise' was also well-known in indigenous Sanskrit grammar from M a h i i b h i i ~ y a onwards. In these contexts also siistra is often equated with vyiikaral)a, the technical discipline of 'grammar'. Another frequent con- trastation was made between laka and the 'usage in the sacred scripture' in casu the Veda 91 . The typological classification of 'arbitrary designations' and 'derivative designations' can be found in several Indo-Tibetan linguistic sources, the earliest of which was Smra-sga-mtshon-cha, the eleventh-century treatise by Smp:ijfianakIrti 92 Sa-pal). used it also in his Sgra-la- 'jug_pa 93 which is for the most part based on Smra-sgo, and he spoke of it earlier in the pres- ent work, sub L17-19, inter alia involving the identifications brda = 'dod- rgyal-gyi-sgra and tha-snyad = rjes-sgrub-kyi-sgra (sub L18, 168r4-168r5). 90 The passage is translated and studied by Broido (1988: 97). 91 Cf. Renou (1942-2: 266-267), Abhyankar (1977: 336). 92 Smra-sgo-mtshon-cha,11. 177-198, and vrtti ad idem; on these texts, cf. HSGLT 2: 37-57. 93 Sa-skya-bka'-'bum, tha f. 227r2-228r3; on this text, cf. HSGLT 2: 64-65. STUDlES IN INDO-TIBETAN BUDDIDST HERMEl\'EUTICS (5) 201 We find it in works by the eighteenth-century Si-tu Par:t-chen Chos-kyi- 'byung-gnas as well 94 . The 'arbitrary desIgnations' or 'random words' Cdod-rgyal-gyi-sgra), as I have stated earlier 95 ; amount to terms which are not grammatically analyzable, but which have an ultimately arbitrary form and are purely conventionally associated with a specific meaning. The second type of the 'derivative designation' (rjes-sgrub-kyi-sgra) corresponds to these terms which through linguistic analysis can be shown to derive from other lex- emes or grammatical elements. As for possible Indic antecedents for this dichotomy, the former cate- gory of the 'arbitrary designation', might be associated with the Sanskrit yad-rcchii-sabda also referring to an arbitrary term for which no analysis or etymology can be provided, usually in the sense of 'proper name' in Indic linguistics, but also in Buddhist contexts, for instance in Dignaga's PramiilJa-samuccaya-vrtti96. Sa-pm). then introduces three main techniques for word-interpretation (sub IUO, f. 194v5-196v2)97: (1) 'Straightforward word-explanation' (sgra-drang-por-bshad-pa, 194v6- 195r3) (2) 'Explanation by means of derivation [or: etymology], sgra'i-khams-so- sor) drangs-nas-bshad-pa, 195r3-195v1) (3) 'Explanation involving permutation' (phan-tshun-bsgyur-te-bshad-pa, 195vl-196v2) Two subtypes (195v1): (3.1) 'permutation by means of synonyms' (rnam-grangs-bsgyur-ba, 195vl-195v3) (3.2) 'permutation of phonemes' (yi-ge-bsgyur-ba, 195v3-196v2) Strictly speaking he associates these only with the second category of words, the terminology current in technical treatises 98 . However, from his examples it would appear that they can - at least also - be applied to commonly current words. 94 E.g. in one of his dris-Ian collections; cf. SIBH 1: 65-67. 95 Cf. SIBH 1: 65-66. 96 Cf. SIBH 1: 65-66 n. 33, and supra in paragraph (2). 97 Cf. Jackson (1987: 195). 98 bstan-bcos-la-grags-pa'i-sgra-la / sgra-drang-por-bshad-pa / drangs-nas-bshad-pa / phan-tshun-bsgyur-te-bshad-pa' 0, 194v5-194v6. 202 l'IETER C. VERHAGEN As one example of (1) 'straightforward explanation', he quotes a(n uniden- tified) sutra: 'If one summarizes the entire Dharma, it is: If one is connected, one is bound, and if one is separated, one is wholly liberated.'99 and offers the following - indeed straightforward - explanation of the passage: 'This statement is a reference to the four [Noble] Truths, namely: If one is connected with the cause [of suffering], one is bound by suffering,' [and] if one is separated [from the cause of suffering] by the Path, one is wholly lib- erated on account of the cessation [of suffering].'IOO Sa-paIJ. offers a number of examples under the heading (2) 'explanation by means of etymology', one of them for the Sanskrit term kiiya. Its ety- mology is traced to a verbal root kai, for which S a - p a ~ cites the phrase kai gai rai sabde, '[The roots] kai, gai and rai [occur] in [the meaning] "sound".' This can be identified as a so-called dhiitupiitha-entry, i.e. an entry from a lexicon of verbal roots which forms an integral part of the indigenous Sanskrit grammatical systems, in this case Ciindra Dhiitupiitha 1.266 or Kiitantra Dhiitupiitha 1.256 101
Here also the case of the Sanskrit term arhat is briefly referred to, implicitly distinguishing between a grammatically formally correct etymo- logy leading to the translation 'worthy of veneration' (mchod-' os-pa) and what has been termed a hermeneutical etymology, which is the basis for the rendering 'he who has defeated his enemies' (dgra-bcom-pa)liJ2. This dichotomy in the interpretation of the term is also expressed in the eighth- century Indo-Tibetan lexicographical commentary Sgra-sbyor-bam- po-gnyis-pa in its comments on the term arhat 103 The Tibetan scholas- 99 mdo-las / chos-thams-cad-bsdu-na / 'brel-na-'ching-zhing-bral-na-rnam-par-grol, 194v6. 100 zhes-gsungs-pa 'i-don-bden-pa-bzhi-ston-pa 'i-tshig-ste / kun- 'byung-gis- 'brel-na / sdug-bsngal-gyis-'ching- / lam-gyis-bral-na / 'gog-pas-rnam-par-grol-zhes-bya-ba'i-don-to, 194v6-195rl. 101 Note that S a - p ~ does not cite the Pfu.rinian Dhiitupiitha here, which reads kai gai sabde (1.965), and which, for instance, is cited in Sgra-sbyor-bam-po-gnyis-pa in its com- ments on the term geya, cf. HSGLT 1: 39, HSGLT 2: 410. 102 arha-ta'i-sgra / dgra-bcom-pa-dang- / mchod-par-' os-pa-gnyis-ka-Ia-bshad-du-rung, 195r4-195r5. 103 Ed. Ishikawa (1990: 7-8), HSGLT 1: 21-22, SIBH 1: 69,75. STUDIES IN INDO-TIBETAN BUDDlllST HERMENEUTICS (5) 203 tics refer to these two types of translation as sgra-' gyur, 'translation [according to] the word' and don-'gyur, 'translation [according to] the meaning', respectively. Elsewhere I have proposed to interpret this typology of translations as distinguishing 'convention-based translation' or 'sense- based translation' , as opposed to 'intention-based translation' or 'reference- based translation' 104, As for (3), the technique for word-interpretation involving permu- tation, its first subtype, 'permutation by means of synonyms', is exem- plified inter alia by a very common glossing of Skt. gata, 'having gone' (Tib. gshegs-pa) as 'having understood' (Tib. rtogs-pa) , here specifically applied to the term Sugata, lit. 'he who has gone well', a famous epithet of the Buddha lO5 Compare, for instance, again Sgra-sbyor- bam-po-gnyis-pa which glosses gata (in Tathagata, another epithet of the Buddha) as 'having gone', or 'having come', or 'knowing', or 'having said' 106. Under the heading of the second subtype, 'permutation of phonemes', Sa-pm;t offers the following observation 107 : 'Moreover, we find some instances where language-specialists use words in a particular manner involving the mutual exchanging of phonemes, the sep- aration of phonemes [from one another] and the hiding [or elision] of phonemes, when they see a specific purpose [is served by this] such as for instance the countering of erroneous opinions.'. Under this subtype Sa-pm;t appears to subsume a wide range of lin- guistic phenomena and forms of interpretative manipulation, all of which involve some kind of changing of phonemes or syllables within the terms at hand. As one example of such manipulation - which in this case clearly transgresses the bounds of grammatical convention - Sa-pm;t 104 SIBH 7, paragraph 2.2. 105 su-ga-ta'i-sgra I su-ni-legs-pa'am I bde-ba'am I bzang-po'am I shin-tu-la-sogs-pa- la- 'jug (/) I ga-ta 'i-sgra-gshegs-pa' am I rtogs-pa-la- 'jug (/) I rnam-' grel-las / rgyu-spangs- yon-tan-gsum-bde-gshegs /1 gshegs-pa-rtogs-pa'i-don-phyir-te /1 des-ni-phyi-rol-pa-dang- slob // mi-slob-pas-lhag-de-yi-phyir 1/ zhes-gsungs-pa-Ita-bu'o, 195v1-195v3. 106 gata-ni-gshegs-pa'am-byon-pa'am-mkhyen-pa'am-gsungs-pa-la-bya, ed. Ishikawa (1990: 7). 107 yang-skabs-' gar-Io g-rto g-bzlo g-pa-la-so gs-pa-dgos-pa-khyad-par -can-mthong-ba' i- tshe / sgra-pa-dag-gis-yi-ge-phan-tshun-brje-ba-dang- I yi-ge-kha-phral-ba-dang- I yi-ge- mi-mngon-par-bya-ba 'i-sgra 'i-sbyor-ba-yod-de, 196r1-196r2. 204 PIETER C. VERHAGEN refers to a passage in a work 108 by Ratnakarasanti. Here ,some form of identification is established between the terms buddha and bhiitartha, apparently as some form of comment aria 1 device 109 : 'According to the master Ratnakarasanti, the term bhiitartha means 'per- fect meaning' [?] (yang-dag-pa'i-don) and he established that [term bhii- tartha] as a word for Buddha [or: the word "Buddha"]' By positing bud instead of bhiita, and by positing dhainstead of artha, he established [the term bhiitartha] as [a word for] Buddha [or: the word "Buddha"]' Another example of the 'permutation of phonemes' method, yet of a different order entirely, remaining clearly within the boundaries of gram- matical convention, is the reference to the phenomenon of semantical variation in Sanskrit verbs due to the combination with various verbal prepositions (Skt. upasarga)llo: 'Moreover, different words are formed when a single verbal root is combined with various verbal prepositions. For instance, if the single basis mana lll is combined with the verbal preposition pra-, [the term] pramalJa [meaning] 'means of valid knowledge' is formed; if combined with [the verbal prepo- sition] anu-, [the term] anumana [meaning] 'inference' is formed; if combined with [the verbal preposition] upa-, [the term upamana meaning] 'analogy' is formed; if combined with [the verbal preposition] abhi-, [the term abhi- mana meaning] 'self-conceit' [is formed], etc.; one should know the appli- cation [of such formations] in [their] context. 108 Source thus far unidentified. 109 slob-dpon-rin-chen- 'byung-gnas-zhi-bas-bhUta-artha-zhes-bya-ba-yang-dag-pa 'i- don-yin / de-sangs-rgyas-kyi-sgrar-sgrub-pa-Ia / bhi1ta'i-gnas-su-bud-bzhag / artha'i-gnas- su-dha-bzhag-nas-sangs-rgyas-su-sgrub-pa, 196r2-196r3. 110 yang -sgra 'i -khams-gcig -la-nyer -bs gyur-gyi-rkyen-tha-dad-dang -p hrad-na-s gra-du- mar-' gyur-te / mii-na-zhes-bya-ba'i-khams-gcig-la / nye-bar-sgyur-ba'i-yi-ge-pra-dang- phrad-na / pra-mii-na-tshad-mar-' gyur / a-nu-dang-phrad-na / a-nu-mii-na-rjes-dpag-tu- 'gyur / u-pa-dang-phrad-na-dpe-ru-' gyur / a-bhi-dang-phrad-na-mngon-pa'i-rgyal-la- sogs-pa-skabs-dang-sbyar-shes-par-bya' a / / sgra'i-bstan-bcos-las / nye-bar-bsgyur-ba'i- dbang-gis-ni / / skad-byings-don-ni-rab-'gyur-te / / gangii'i-chu-ni-mar-mod-kyi / / rgya- mtsho'i-chu-yis-' gyur-ba-bzhin / / zhes-bshad-pa-ltar-ro, 196r6-196v2. 111 Note that when Sa-pru;t claims that a 'single basis miina' underlies the four forms pramiiIJa up to abhimiina this is in fact incorrect, or at least an oversimplification of the facts. The first three forms (pramiiIJa, anumiina and upamiina) are derived from the ver- bal root mii, 'to measure', with a verbal preposition (pra-, anu- and upa- respectively) and a primary nominal suffix -na, whereas abhimiina derives from root man, 'to think', with the verbal preposition abhi- and a primary nominal suffix -a. STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS (5) 205 As it is stated in a [Sanskrit] grammatical treatise: The meaning of the verbal root can be changed by the force of the verbal preposition. [Similarly,] although the water of the Gailga [river] is sweet, [its taste] is changed by the water of the ocean.' The verse cited at the end of the above passage is a well-known mnemotechnical stanza from the indigenous Sanskrit traditions of gram- mar, frequently quoted, but of unknown ultimate origin: upasargelJa dhiitvartho baliid anyatra niyate I gmigiisalilamiidhuryam siigarelJa yathiimbhasii II This didactic verse was also current in Mahayana scholastics, as shown e.g. by its citation by CandrakIrti in the beginning of his Prasannapada, specifically in his explanation of the element pratltya (derived from ver- bal root i with verbal preposition prati) in the technical term pratftya- samutpada ll2 . Finally, a third example which Sa-paI.1 offers here is a set of two par- allel verses with opposite meanings, one attributed to the evil deity Mara which begins 'The life of men is long' and a counterpoint verse, 'The life of men is not long', etc., which was spoken by the Buddha (195v4-196r1). In fact, Sa-paI.1 describes the two verses as different interpretations of one and the same verse which are apparently based on the presence of a num- ber of covert negations, i.e. instances where the Sanskrit negative prefix a- is indiscernible on account of a sandhi-combination with a preceding phoneme. I have discussed this passage elsewhere, so I will not repeat the details here!l3. Elsewhere I have pointed out the partial similarities between the three types of explanation introduced here and items in the third chapter (dealing with a set of hermeneutical issues) of the early, probably ninth- century, grammatical treatise Gnas-brgyad-chen-mo 1l4 . Moreover, com- parable in particular to the third type of interpretation, involving the 112 Cf. Verhagen (1988 [1996]: 42 note 115, 44-45 note 129). 113 SIBH 4 paragraph 3. 114 Cf. HSGLT 2: 10-11. 206 PIETER C. VERHAGEN manipulation of phonemes, is a typology by Padma Dkar-po, (1527-l592)115 who, when discussing the interpretation of non-literal statements (sgra- ji-bzhin-ma-yin-pa), distinguishes three types of interpretation which involve (1) 'adding (or combining) phonemes' (yi-ge-bsnan-pa), (2) 'di.viding phonemes' (yi-ge-phyes-pa) and (3) 'altering [phonemes] into different [phonemes]' (gzhan-du-bsgyur-ba)116. Two more or less isolated verses on anaphoric reference of pronouns (II.l2) and the recognition of the vocative case (II.13) are followed by a section on general principles for, and various defects and problems which can occur in the transmission of teachings from teacher to pupil, in par- ticular, of course, with regard to the interpretation of scriptural sources (II.l4-2l). At this point, Sa-paI.J. returns to the topic of word-interpretation proper. After a verse emphasizing the necessity of not merely comprehending the general sense of a text, but also of taking effort to understand the individual terms (II.22), the remainder of this elaborate section is for the most part concerned with the various aspects of such explication which are specifically relevant for the Tibetan scholars (II.23-30). He touches on topics such as lexicography (II.23), defects in Tibetan translations of Sanskrit terms (II.24-27), types of repetition (11.28-29), and standing expressions and aphorisms (II.30)1l7. (3.4) Chapter 2.4: Connection ill the fourth section of this chapter, on 'connection' (II.3l-32), Sa-pal). distinguishes two types of connection which the commentator should bring out llS : 115 In his Dbu-ma-gzhung-Iugs-gsum-gsal-bar-byed-pa-nges-don-grub-pa'i-shing-rta and Brjod-byed-tshig-gi-rgyud-bshad-pa-mkhas-pa'i-kha-rgyan; cf. Broido (1984: 16,29). 116 Cf. Broido (1984: 16). 117 1 discuss some specific items from these sections in a separate article in the pres- ent series, viz. SIBH 7. 118 I sgra-dang-don-gyi-dbye-ba-yis II mtshams-sbyar-ba-ni-rnam-pa-gnyis I, MJ 11.31, 203r3. Jackson (1987: 196): "The fourth main topic was the method of explanation by link- ing together previous and subsequent words and topics. He explains how to do this whether the linking topics or concepts are explicitly mentioned in the basic text or not (II 31-32)."; Dreyfus (2003: 185): "(4) A commentary should also pay attention to the connection between words and topics as well as that between the different elements of the text.". STUDIES IN INDO-TmETAN BUDDHIST HERMENEUTICS (5) 207 As for the [statement of] connection, there are two types, on account of the dis- tinction between [connection of] words and [connection of] topics. (MI II.31) In his commentary he identifies the two types of connection as 'the connection of preceding and subsequent words' (sgra-snga-phyi-mtshams- sbyar-ba, 203r4) and 'the mutual connection of topics' (don-phan-tshun- mtshams-sbyar-ba, 203r4). Sa-pat;l's treatment of these two types is quite brief. Sa-pat;l explains the first type (203r5-203r6) as 'the statement: "The meanings of the preceding and following words are connected as fol- lows: ( ... )" when this [connection] cannot be readily elicited from the force of what was previously stated, namely the meanings of the words of the basic text, or, when, even if it can [be elicited from that], [the connection] is not entirely clear, or when there is a particularly difficult syntactical construction'119. He then quotes Dharmakirti 120 to the effect that communication can take place on the basis of the explicit as well as the implicit l21 . The second type of connection, the statement of the connection between topics, is again subdivided into two SUbtypes (Mf II.32)122. The first, connection between 'brief expose and elaborate explanation'123 consists of 'the type of statement "Mter [the author of the basic text] has thus expounded [this] in a brief form, he 124 will now explain that same [topic] elaborately"'125. Sa-pat;l terms the second subtype the statement of 'con- nection by means of logical incompatibility and relation' 126. This amounts 119 gzhung-gi-tshig-gi-don-sngar-brjod-pa 'i-nus-pa-la-brten-nas-' dren-mi-nus-pa' am I gal-te-nus-kyang-dngos-su-mi-gsal-ba' am I tshig-sbyar-ba 'i-tshul-dka' -ba- 'ga' -zhig-tshig- snga-phyi'i-don- 'di-ltar- 'brel-te-zhes-brjod-pa, 203r4-203r5. 120 dper-na I de-sbyar-med-kyang-brjod- 'dod-las I I de-yi-don-ni-rtogs-par- 'gyur I I zhes- gsungs-pa-ltar, 203r5. The quote could be PramiilJa-varttika 4.191 :vivakeato 'prayoge 'pi tasyartho 'yarn pratfyate, or PramaIJa-vini.caya 2.10cd. 121 tshig-dngos-su-ma-sbyar-yang-' ga' -zhig-brjod- 'dod-kyi-stobs-kyis-rto gs-pa-yang- yod I 'ga' - zhig-dngos-shugs-kyi-sgo-nas-rtogs-pa' ang-yod I 'ga' -zhig-dgos-pa 'i-sgo-nas- rtogs-pa-yod-do, 203r5-203r6. 122 I don-ni-mdor-bstan-rgyas-bshad-dam I I 'gal-'brel-sgo-nas-mtshams-sbyar-byed I, M] II.32, 203r6. 123 mdor-bstan-rgyas-bshad, in II.32, 203r6. 124 Or I, viz. the commentator? 125 de-ltar-mdor-bstan-nas-de-nyid-rgyas-par-' chad-ces-pa-Ita-bu, 203r6. 126 'gal- 'brel-sgo-nas-mtshams-sbyar, in II.32, 203r6. 208 PIETER C. VERHAGEN to 'statements of the type "After [the author of the basic text] has thus expounded the negative factor [lit. that which is to be eliminated], he will now expound the antidote" or "After [the author of the basic text] has expounded the cause, he will now expound the result", irrespectively whether or not [these connections] are made explicit in the basic text'127. The categorical distinction which Sa-par;t makes here between the two types of connection as pertaining to 'words' (sgra) and 'meanings' (or 'topics', 'content'; don) is of course by no means so c1ear,-cut 128
Obviously matters of meaning and content come into play in the first type also, but equally obviously there is more emphasis on this aspect in the second type. Perhaps the two types of 'connection' can roughly be identified as corresponding to sentence-structure, or syntactic structure, and textual structure respectively. The former appears to be restricted primarily to the correlations existing between terms within a sentence or at least within smaller textual portions (paragraphs etc.), whereas the latter seems to per- tain to the identification of the topics discussed in larger segments of a text or even an entire text, and the interrelations that exist between them. A question which indubitably merits further investigation, but which can only be briefly hinted at here, is the possible correlation between the hermeneutical methods set forth in the Mahayana literature, primarily in Vasubandhu's Vyakhyayukti which is - of course in an adapted form- continued here in Sa-par;t's MI, and that of the early Buddhist traditions, specifically the Theravada 129 which are primarily laid down in the para- canonical treatises Netti-ppakaral}a and Petakopadesa. Here, in Sa-par;t's treatment of 'connection', in certain respects the expbse on 'consecutive connection' in Netti-ppakaral}a comes to mind. 127 dper-na / de-ltar-spang-bya-bshad-nas-gnyen-po-' chad-ces-bya-ba' am / rgyu-bshad-nas- 'bras-bu-' chad-ces-bya-ba-lta-bu-dngos-su-bkod-pa' am / gzhung-dngos- su-ma-bkod-kyang-rung, 203vl-203v2. 128 The identification of the sgra / don (Skt. sabda / artha) dichotomy with the 'con- vention' / 'intention' or 'sense' / 'reference' opposition of modem linguistics, as proposed by Broido in the eighties, which I have in tum connected with the sgra-'gyur / don-'gyur categorization in the context of Indo-Tibetan translations in another article on MJ in this series (SIBH 7), does not appear to apply here. 129 Although some connection with the Mulasarvastivada tradition may be supposed also, cf. Von Hiniiber (1996: 80 par. 165). STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS (5) 209 This is discussed under the heading of the 'fouifold array' (pili catubyaha), the fourth of which is 'consecutive connection' (paJi pubbiiparasandhi). It is itself subdivided into four types 130 : (1) 'connection of meaning[s]' (pili atthasandhz)l31 . (2) 'connection of word[ing], (PaIi byaiijanasandhi)132 (3) 'connection of expounding' (pili desanasandhi)133 (4) 'connection of instruction' (pili niddesasandhz)134 This fourfold typology of 'connection' . is reminiscent - up to a point - of the four types of 'connection' which Sa-pal). discusses here: atthasandhi corresponding to don-phan-tshun-mtshams-sbyar-ba (sub II.31), byaii- janasandhi to (sub II.31); less evident, but nonetheless possibly desaniisandhi corresponding to the first subtype sub don, viz. mdor-qstan-rgyas-bshad (sub II.32) and niddesasandhi to the second subtype 'gal-'brel-sgo-nas-mtshams-sbyar (sub II.32). (3.5) Chapter 2.5: Objections and Rebuttals. The fifth, final section of the second chapter of MI, still following the basic structure provided by Vyiikhyiiyukti, is devoted to the method or perhaps rather the aspect of the commentary consisting in discourse in the form of a debate, or as both Vasubandhu and Sa-pal). term it, 'the objec- tions and [their] rebuttals' (Skt. codya-parihiira, Tib. brgal-lan). It is indeed extremely common in classical Indic commentaries, both Bud- dhist and non-Buddhist, to find the form of a debate or discussion between parties, usually a beginner or pupil representing the so-called 130 Hardy (ed.) (1902: 3, 38-39), (1962: xxxviii, 9, 55-64); cf. also Peta- kopadesa, (1964: 123-124). Cf. also commentary ad Nettippakara1;la, ed. Hardy (1902: 202): Pubbiiparanusandhi ti pubbena ca aparena ca anusandhi. Pubbiiparena san- dhi ti pi patho. Suttassa pubbabhiigena aparabhiigaT[l saT[lsandetva kathanan ti attho. SaT[lgitivasena va pubbiiparabhutehi suttantarehi saT[lva1;l1;liyamanassa suttassa saTflSan- danaT[l pubbiiparanusandhi. YaT[l pubbapadena parapadassa sambandhanaT[l, ayaT[l pi pubbiiparasandhi. 13l (1962: xxxviii, 62): "meaning-sequence". 132 (1962: xxxviii, 62): "phrasing-sequence". 133 (1962: xxxviii, 62-63): "teaching-sequence". 134 (1962: xxxviii, 63-64): "demonstration-sequence". 210 pmTER C. VERHAGEN 'preliminary position', and the teacher, or author of the com- mentary, representing the siddhiinta, 'established conclusion'135. This fifth section is, again, very brief and does not give any compre- hensive treatment or general survey of the topic it addresses; perhaps because the subject is treated at length in the next, third chapter of MI, which is devoted to the theory and practice of debating 136 . It opens with a brief introduction on the importance of basing one's arguments both on 'scripture' (Skt. agama, Tib. lung) as well as on 'logical reasoning' (Skt. yukti, Tib. rigs-pa), regardless whether one-is facing non-Buddhist objec- tions or critique stemming from fellow Buddhists belonging to the various early, Mahiiyana, or Tantric traditions 137 For the most part the section con- sists of a slightly more elaborate expose of the 'six alternatives' (Skt. Tib. mtha' -drug, lit. 'six extremes' or 'six limits')138, a set of three alter- native pairs of properties that playa role in scriptural interpretation 139. In his commentary ad II.34 Sa-pat;llists the six as follows: (1) dgongs-pa(-bshad-pa), '(communicated) with [particular] intention' (Mf 203v6-204r2) 135 Jackson (1987: 196): "Then he treated the fifth main topic, the method of com- menting on a thorny doctrinal question by means of objections and replies, i.e. through a presentation that mirrors the exchange of views of participants in a discussion."; Dreyfus (2003: 185): "(5) Finally, it [Verhagen: a commentary] should examine possible objec- tions and articulate answers in a way that reflects the actual practice of debate.". 136 Text and annotated translation of this third chapter is, as mentioned supra, available in Jackson (1987)_ 137 Sub II.33: I brgal-lan-sgo-nas-gzhung-gi-don IIlung-dang-rigs-pas-gtan-la-dbab I, 203v2. translations for the term mtha'-drug: Thurman (1988: 137,147 n. 24): "the six parameters", Arenes (2002B: passim): "Six extremes (ou possibilires alternatives)". 139 Sub II.34: I mtha' -drug-gang-gis-shes-pa-de II gzhung-bshad-pa-la-shin-tu-mkhas I, 203v5-203v6. In the topical outline (sa-bead) of MJ based on Olo-bo Mkhan-chen's com- mentary reproduced in Jackson (1987) appendix I, this expose of the 'six alternatives' is not identified as part of the section on 'objections and rebuttals', but as a second main sec- tion of the second chapter, dealing with a second major method of scriptural interpretation ((B) mtha'-drug-gi-bshad-pa) next to the fivefold system based on Vasubandhu's Vyakhyayukti ((A) rnam-bshad-rigs-pa-las-gsungs-pa-ltar-'ehad-thabs-lngas-bshad-pa)_ However, this passage which/allows the treatment of the mtha' -drug in MJ seems to indicate that it does form part of the brgal-lan section: mtha' -drug-gi-tshul-rgyas-par-gzhan-du-shes-par-bya' 0 II 'di-lta-bu'i-bshad-pa'i-tshul-legs-par-shes-na I mdo-rgyud-kyi-dgos-pa-legs-par-shes- shing- I brgal-lan-gyis-gtan-la-'debs-pa-mkhas-par- 'gyur-ro 1/ brgal-lan-gyi-tshul-' di- legs-par-shes-par- 'dod-na I rigs-pa'i-gter-du-blta-bar-bya' 0, 204v4-204v5. STUDIES IN INDO-TffiETAN BUDDIDST HERMENEUTICS (5) 211 (2) dgongs-pa-ma-yin-pa(-bshad-pa), '(cominunicated) without [particular] intention' (Mf 204r2)140 (3) drang-ba'i-don, 'provisional meaning' (Mf 204r3) (4) nges-pa'i-don, 'definitive meaning' (Mf 204r3-204vl) (5) sgra-ji-bzhin-pa, 'literal [statement], (Mf 204vl-204v2) (6) sgra-ji-bzhin-ma-yin-pa, 'non-literal [statement], (Mf 204v2-204v3) This set of six 'alternatives' is usually found in Tantric contexts. It should be noted that this ~ a t k o t i in Tantric hermeneutics is often incorporated into larger complexes of exegetical categories, most notably the system of the so-called 'seven ornaments' (Skt. saptiilaT(!kara, Tib. rgyan-bdun)141. It would take us too far afield to go into more detail at this point. Within the Sanskrit traditions the set of 'six alternatives' appears to be attested only in Tantric literature l42 In the Tibetan context it is also pre- dominantly represented in Tantric exegesis l4 3, but in Tibetan Buddhism their application sometimes is extended to exoteric, SiUra, scripture also. The earliest Tibetan scholastic to do so appears to have been Sa-pal).. Here, in the second chapter of MJ as well as in the third chapter, sub verse 23 144 , he applies this set to non-Tantric Buddha-Word as well l45 A later example is the famous 'Brug-pa Bka'-brgyud-pa scholar Padma-dkar-po (1527-1592), who did the same in his Dbu-ma-gzhung-lugs-gsum-gsal-bar- byed-pa-nges-don-grub-pa 'i-shing-rta I46 . 140 Here in MJ as well as in Padma-dkar-po's Dbu-ma-gzhung-lugs-gsum-gsal-bar-byed- pa-nges-don-grub-pa'i-shing-rta (cf. infra) there is a slight difference in tenns with Tantric usage for the fust two: dgongs-bshad and dgongs-min in Tantric context = dgongs-pa-can and dgons-pa-can-ma-yin-pa here, cf. Ruegg (1985: 322 n. 10). 141 Cf. e.g. Steinkellner (1978: 449-453), Broido (1983: 34-44), Arenes (2002A), (2002B: 5-12), (2003). 142 Important Indic sources are e.g. CandrakIrti's Pradfpoddyotanii commentary on Guhyasamiijatantra, cf. Steinkellner (1978: 450-453), and Sraddhiikaravarman's *JiiiinfIVa- jrasamuccaya-niimatantrodbhfIVa-saptiilal[lkiiravimocana preserved in Tibetan translation under the title Ye-shes-rdo-rje-kun-las-btus-pa'i-rgyud-las- 'byung-ba'i-rgyan-bdun-rnam- par-dgrol-ba, cf. Arenes (2002A: 170-171, 181). 143 The set of six 'alternatives' as discussed by various Tibetan Tantric exegetes follow- ing Pradfpoddyotanii is studied by Broido (1983B: 21-23, 33-40) and (1984: 9-21, 25-26); for the treatment of this set in Dbal-mang Dkon-mchog-rgyal-mtshan's Rgyud-sde-bzhi'i- don-rnam-par-bzhag-pa-sngags-pa'i-'jug-pa'i-sgo, cf. Arenes (2003: 22-25, 37, 39-42) and in Bdud-'joms 'Jigs-'bral-ye-shes-rdo-rje' s Snga-' gyur-rnying-ma-pa 'i-rnam-gzhag-legs- bshad-snang-ba'i-dga'-ston, cf. Arenes (20D2B: 6-29). 144 Cf. Jackson (1987: 335, 385 n. 56). 145 Cf. Ruegg (1985: 310), Arenes (20D2B: 8). 146 Cf. Broido (1984: 11-21,25-26), Ruegg (1985: 310,322 n. 10). 212 PIETER C. VERHAGEN It is certainly conceivable that (elements in) this set of 'six alternatives' and. other hermeneutical categories with which they are often associated may have circulated in Indic non-Tantric milieus contemporaneous with or prior to their appearance in Tantristic exegetical practice, as Arenes has speculated recentlyl47. This applies in particular to the three sets of oppo- sites brought together in the which are known as separate dicho- tomies (i.e. not integrated as a set of six) in non-Tantric Buddhism, albeit not per se with the same function or meaning l48 . Most notably t1s is the case for the nitiirtha / neyiirtha (Tib. nges-pa'i-don / drang-ba'i-don) pair which is attested in early Buddhism as well as in (relatively early) yiina sources as a pivotal set of hermeneutical criteria 149. It is significant, in any case, that influential Tibetan scholastic authorities such as Sa-paI). and Padma-dkar-po did not hesitate to use the system of the 'six alterna- tives' in their interpretation of Siitra scripture. In his comments Sa-paI). associates the first 'alternative' in his list with the four types of 'intention' (Skt. abhipriiya, Tib. dgongs-pa) and the four types of 'allusion' (Skt. abhisarrzdhi, Tib. Idem-dgongs)150 and he refers to Mahiiyiinasiitriilarrzkiira as a source for further information on this topic l51 . In his treatment of the fourth 'alternative' the author refers to Sarrzdhinir- mocanasiitra for the same purpose l52 . Sa-paI). concludes the section on the 'six alternatives' with a statement which again shows that our author indeed applies these hermeneutical categories to Siitras and Tantras alike, adding a quotation from the Pradipoddyotanii by (the Tantristic author) Candrakirti l53 : 147 Arenes (2002B: 29-37); cf. also Steinkeilner (1978: 449,451-452). 148 Cf. Steinkeilner (1978: 451-452), Arenes (2002B: 8). Cf. Lamotte (1949: 349-359) = (1988: 16-23), Broido (1983B: 21), (1988: 72), SIBH 2: 123-130. ISO On abhipriiya and abhisaTJ1.dhi, cf. e.g. Broido (1984), (1985), Ruegg (1985), (1989). lSI 'di-dag-rgyas-par-yi-ge-mangs-kyis-dgos-pas-ma-bris-te / mdo-sde-rgyan-Ia-sogs- par-blta-bar-l7ya' 0, 204r 1-204r2. A locus classicus for these categories is indeed Mahiiyiina- sutriilaTJ1.kiira which at 12.16-18 introduces the four types of abhisaTJ1.dhi (16-17) and the four types of abhipraya (18), ed. Bagchi (1970: 80), cf. e.g. Broido (1984: I, 23-24), Ruegg (1985: 310). 152 'di-dag-rgyas-par-dgongs-' grel-Ia-sogs-par-shes-par-bya' 0, 204r4; the SafJ1.dhinir- mocana indeed being a classical source for the categorization at hand here, vi2. the nitiirtha / neyiirtha opposition, which it discusses e.g. in 7.30 and 7.32 (also abhipraya in 10.11 and [abhHsaTJ1.dhi in 7.29, 8.24 and 10.8). 153 mtha' -drug-mi-shes-na-mdo-rgyud-gang-bshad-kyang-nor-bar-' gyur-te / slob-dpon- zla-ba-grags-pas / mtha' -drug-bral-bas-nges-par-rtogs-zhes-gang-smra-ba / / zla-ba-lta- STUDIES IN INDO-TffiETAN BUDDHIST HERMENEUTICS (5) 213 , If one does not know the 'six alternatives', whatever Sutra or Tantra one is explaining, errors will occur, as is stated by master Candraldrti: "One who claims to have an unerring understanding [of the scripture] without [applying] the 'six alternatives', is like one who desires to look at the moon, [but] looks [only] Oat the fmgertip [pointing to the moon]." The simile of looking solely at the pointing finger and not at that which the fmger points at, especially in the context of the henneneutical discourse we have here, is of course reminiscent of the well-known passage in the Laftkiivatarasiitra, where the Buddha speaks about the distinction between word and meaning, comparing a word to a pointing finger and its mean- ing to what the finger points out, warning his disciples not to stare only at the finger (i.e. the word) and thereby fail to see that which it is point- ing at (i.e. its meaning) and, so to speak, miss the point 154
Finally, at the very end of the section on 'objections and rebuttals' Sa- pal). also refers to his own major work on logic, the Tshad-ma-rigs-pa'i- gter for further reading on this topic 155 . (4) Concluding Observations Sa-pal).'s MI has proven to be an eminently important source of infor- mation on the early foundations of Tibetan scholasticism, a feature inex- tricably linked with the monastically organized fonns of Buddhism which were to become dominant in Tibet from the twelfth century onwards. Its three chapters are devoted to a triad later to become classical in Tibetan scholastics, namely 'composition', 'exposition' and 'debate' respectively. The ideal of palJrjitya, of scholarly excellence based on the classical Indian models, which Sa-pal). sets forth in MI and elsewhere in his (uvre, involves a wide range of scholastical disciplines. This is particularly highlighted by the truly impressive listing of classical Indian sources for his work, enu- merated under twelve gemes, which Sa-pal). offers at the outset of MI. 'dod-sor-rno 'i-rtse-la-lta-dang-rntshungs II zhes-gsungs-pa-ltar-ro, 204v3-204v4; cf. Arlmes (2003: 16). 154 Ed. Nanjio (1956: 196), cf. Lamotte (1949: 347-348) = (1988: 15). 155 brgal-lan-gyi-tshul- 'di-legs-par-shes-par- 'dod-na I rigs-pa 'i-gter-du-blta-bar-bya' 0, 204v5. 214 PIETER C. VERHAGEN In the present article I have focussed in particular on matters of hermeneu- tics in the fIrst two chapters. There we find notions on language and scrip- tural interpretation stemming from Abhidharma and Mahayana literature, from Buddhist epistemology (Dignaga and DharmakIrti being referred to explicitly) and from Sanskrit indigenous grammar. The second chapter of MJ was based on the structural scheme of Vasubandhu's Vyiikhyiiyukti, which distinguishes five exegetical categories, viz. 'intention', 'summary', 'meaning of the words', 'connection' and 'objections and MJ does not follow Vyakhyayukti all too closely; Sa-paI). often deals with the fIve categories more or less in his own way, in part no doubt due to the fact that Sa-paI). was introducing a Tibetan readership to a non-indige- nous originally Indian literature, whereas Vasubandhu was addressing an Indian audience. We have seen that a considerable variety of grammatical and interpretational notions and devices pass under review here, involving forms of exegesis which are particular to Slitric as well as Tantric liter- atures. ABBREVIATIONS Bod-rgya-tshig-mdzod-chen-mo HSGLT 1 HSGLT 2 = MJ Sa-paI.1 SIBH 1 SIBH 2 SIBH3 SIBH4 SIBH7 Zhang Yisun (1985). Verhagen (1994) Verhagen (2001A) Mkhas-pa- 'jug-pa 'i-sgo Sa-skya PaI.1Qita Kun-dga' -rgyal-mtshan (1182-1251) Verhagen (200lB) Verhagen (2001C) Verhagen (2002) Verhagen (forthcoming A) Verhagen (forthcoming B) BffiLIOGRAPHY Abhyankar, K.V. (& Shukla, 1M.) (1977). A Dictionary of Sanskrit Grammar, sec- ond revised edition (1: 1961), Baroda. (= Gaekwad's Oriental Series 134) Arenes, P. (2002A). 'Henneneutique des Tantra: Le Ye shes rdo rje kun las btus pa'i rgyud las 'byung ba'i rgyan bdun rnam par dgrol ba de Sraddha- karavarman', in: H. Blezer (ed.), Religion and Secular Culture. Tibetan STUDIES IN INDO-TIBETAN BUDDIDST HERMENEUTICS (5) 215 Studies II. PlATS 2000: Tibetan Studies: Proceedings of the Ninth Seminar of the International Association for Tibetan Studies, Leiden 2000, Leiden- Boston-Koln: Brill, 2002, (= Brill's Tibetan Studies Library 2/2), 163- 183. Arenes, P. (2002B). 'Henneneutique des Tantra: les "Six extremes (ou possibilites alternatives)" mtha' drug). A propos d'un exemple de pregnance des modeles exegetiques des satra', Revue d'Etudes Tibetaines 1,4-43. Arenes, P. (2003). 'De l'utilite de l'henneneutique des Tantra Bouddhiques a propos d'un expose de l'appareil des "Sept Ornements" par un doxologue erudit Dge lugs pa Dbal mang Dkon mchog rgyal mtshan (1764-1863)', Revue d'Etudes Tibetaines 4, 4-60. Bacot, I. (1957). Zugiiiima, Texte et Traduction, 2 vols., Paris, Bagchi, S. (ed.) (1970). MaMyiina-satriilaT(lkiira of Asailga, Darbhanga. (= Bud- dhist Sanskrit Texts 1.3) Bosson, I.E. (1969). A Treasury of Aphoristic Jewels. The of Sa Skya Pa1J4ita in Tibetan and Mongolian, Bloomington The Hague. (= Indiana University Publications, Uralic and Altaic Series, 92) Broido, M. (1983A). 'A note on dgos-'brel', Journal of the Tibet Society 3, 5- 19. Broido, M. (1983B). 'Bshad thabs: Some Tibetan Methods of Explaining the Tantras', in: Steinkellner, E. & Tauscher, H. (eds.) (1983). Contributions on Tibetan and Buddhist Religion and Philosophy. Proceedings of the Csoma de Karas Symposium held at Velm-Vienna, Austria, 13-19 September 1981, vol. 2, Wien (= Wiener Studien zur Tibetologie und Buddhismuskunde 11), 15-45. Broido, M. (1984). 'Abhipriiya and Implication in Tibetan Linguistics', Journal of Indian Philosophy, 12, 1-33. Broido, M. (1985). 'Intention and Suggestion in the Abhidharmakosa: Sandhii- Revisited', Journal of Indian Philosophy, 13, 327-381. Broido, M. (1988). 'Killing, Lying, Stealing and Adultery: A Problem of Inter- pretation in the Tantras', in: Lopez, D.S., jr. (ed.) (1988). Buddhist Hermeneu- tics, Honolulu: University of Hawaii Press, 71-118. Bsod-nams-rgya-mtsho (ed.) (1968). Sa-skya-pa 'i-bka '-'bum. The complete works of the great masters of the Sa skya sect of the Tibetan Buddhism, 15 vols, Tokyo (= Bibliotheca Tibetica I, 1-15). Dreyfus, G.B.I. (1997). Recognizing Reality. Dharmakrrti's Philosophy and Its Tibetan Interpretations, Albany: State University of New York Press. (= SUNY Series in Buddhist Studies) Dreyfus, G.B.I.(2003). The Sound of Two Hands Clapping. The Education of a Tibetan Buddhist Monk, Bekeley-Los Angeles-London: University of Cali- fornia Press. Edgerton, F. (1953). Buddhist hybrid Sanskrit grammar and dictionary. 2: Dic- tionary, New Haven. 216 PIETER C. VERHAGEN Eimer, H. (1983) [C]. Rab tu 'byun ba'i gzhi. Die tibetische Ubersetzung des Pravrajyiivastu im Vinaya der Mfllasarviistiviidins, 2 vols., Wiesbaden. (= Asiatische Forschungen 82) Franco, E. (1984). 'On the interpretation of Pramfu).asamuccaya(vpti) I, 3d', J our- nal of Indian Philosophy 12, 389-400. HahD, M. (1981). 'Zu einer Neuedition von Nagananda', Wiener ZeitschriJt fiir die Kunde Siidasiens 25, 131-137. Hahn, M., Steiner, R & M.C. (1991). The Recensions of the Niigiinanda by Vol. 1: The North Indian Recension, Edited by Madhava Candra assisted by Kamala Bhattaciirya. With a general intro- duction by M. Hahn, and a preface and a bibliography of the editions and translations of the Nagananda by R Steiner, New Delhi. Hardy, E. (ed.) (1902). The Netti-pakaralJa with Extracts from Dhammapiila's Commentary, London: Pali Text Society. Hattori, M. (1968). Digniiga, On Perception, being the of Digniiga's PramiilJasamuccaya,from the Sanskrit fragments and the Tibetan versions, translated and annotated, Cambridge, Mass.: Harvard University Press. (= Harvard Oriental Series 47) Hiniiber, O. von (1996). A Handbook of Piili Literature, Berlin - New York: De Gruyter. (= Indian Philology and South Asian Studies 2) Ishikawa, M. (ed.) (1990). A Critical Edition of the Sgra sbyor bam po gnyis pa. An Old and Basic Commentary on the Mahiivyutpatti, Tokyo (= Studia Tibe- tica 18, Materials for Tibetan-Mongolian Dictionaries vol. 2). Jackson, D.P. (1987). The Entrance Gate for the Wise (Section III). Sa-skya Pm:z4ita on Indian and Tibetan Traditions for PramiilJa and Philosophical Debate, 2 vols., Wien (= Wiener Studien zur Tibetologie und Buddhismus- kunde 17). Kanno, H. (2003). 'Chinese Buddhist Siitra Commentaries of the Early Period', Annual Report of The International Research Institute for Advanced Bud- dhology at Soka University [Academic Year 2002] 6,301-320. Kapstein, M. (2003). 'The Indian Literary Identity in Tibet', in: S. Pollock (ed.), Literary Cultures in History. Reconstructions from South Asia, Berkeley-Los Angeles-London: University of California Press, 747-802. Khetsun Sangpo [Mkhas-btsun-bzang-po] (1973-1980). Biographical Dictionary of Tibet and Tibetan Buddhism, 11 vols, Dharamsala. Kuijp, L.W.J. van der (1996). 'Tibetan Belles-Lettres: The Influence of Dar;t- qin and in: Cabez6n, J.I. & Jackson, RR (eds.) (1996). Tibetan Literature. Studies in Genre. Essays in Honor of Geshe Lhundup Sopa, Ithaca, New York: Snow Lion (Studies in Indo-Tibetan Buddhism), 393-410. Lamotte, E. (1949). 'La critique d'interpretation dans Ie bouddhisme', Annuaire de /'Institut de Philologie et d'Histoire Orientales et Slaves, 9, Melanges Gregoire, (Bruxelles), 341-361. English translation of Lamotte (1949): STUDIES IN INDO-TffiETAN BUDDIDST HERMENEUTICS (5) 217 [Boin-Webb, S. (tr.)] 'The Assessment of TextUal Interpretation in Buddhism', m: Lopez, D.S., jr. (ed.) (1988). Buddhist Hermeneutics, Honolulu: Univer- sity of Hawaii Press, 11-27. Miller, R.A. (1993). Prolegomena to the first two Tibetan grammatical treatises, Wien. (= Wiener Studien zur Tibetologie und Buddhismuskunde 30) .. Nlll:lamoli (trl.) (1962). The Guide (Netti-ppakaral)al'{l) According to Kacciina Thera Translatedfrom the Pali by Bhikkhu Nal)amoli, London (= Pali Text Society, Translation Series 33). Nlll:lamoli (trl.) (1964). The Pi{aka-Disclosure (Pe{akopadesa) According to Kac- cana Thera Translatedfrom the Pali by Bhikkhu Nal)amoli, London (= Pali Text Society, Translation Series 35). Nanjio, B. (ed.) (1923; repr. 1956). The Lankavatara Sutra, Kyoto Nattier, J. (2003). 'The Ten Epithets of the Buddha in the Translations of Zhi Qian', Annual Report of The International Research Institute for Advanced Buddhology at Soka University [Academic Year 2002] 6,207-250. Newman, J. (1998). 'Islam in the Kalacakra Tantra' , Journal of the International Association of Buddhist Studies 21.2. Renou, L. (1940). La Durgha{avrtti de Saral)adeva, traite grammatical en sanskrit du xiie siecle, edite et traduit. Volume I,fascicule I: Introduction, Paris. (Collection Emile Senart 6) Renou, L. (1942). Terminologie grammaticale du Sanskrit, 3 vols., Paris. (= Bib- liotheque de l'Ecole des Hautes Etudes, Sciences Historiques et Philologiques 280-282) [Reprint in 1 vol.: Paris, 1957] Ruegg, D.S. (1985) & (1988). 'Purport, implicature and presupposition: Sanskrit abhipraya and Tibetan dgons pa/dgons gzhi as hermeneutical concepts', Journal of Indian Philosophy, 13, 309-325 & Journal of Indian Philosophy, 16, 1-4. Ruegg, D.S. (1989). 'Allusiveness and Obliqueness in Buddhist Texts: sG/'(ldha, sal'{ldhi, sal'{ldhyii and abhisarrzdhi', in: C. Caillat (ed.), Dialectes dans les litteratures indo-aryennes, Paris, 295-328. Ruegg, D.S. (1995). Ordre spirituel et ordre temporel dans la pensee Bouddhique de I'Inde et du Tibet. Quatre conferences au College de France, Paris: Boccard. (= Publications de l'Institut de Civilisation Indienne, Serie in-8o, Fasc.64). Sakaki, R. (ed.) (1916-1925). Mahavyutpatti, part 1 & 2, Kyoto (= Kyoto Imperial University Series 3). Smith, E.G. (2001). Among Tibetan Texts. History and Literature of the Hima- layan Plateau, Boston: Wisdom Publications (Studies in Indian and Tibetan Buddhism). Steinkellner, E. (1978). 'Remarks on Tantristic Hermeneutics', in: Ligeti, L. (ed.) (1978), Proceedings of the Csoma de Karas Memorial Symposium held at Matrafored, Hungary 24-30 September 1976, Budapest: Akaderniai Kiado, 445-458. 218 PIETER C. VERHAGEN Tachikawa, M. (1983). A Catalogue of the United States Library of Congress Col- lection of Tibetan Literature in Microfiche, Tokyo. (= Bibliographia Phi1o- logica Buddhica, Series Maior Ill) Thurman, R.A.F. (1988). 'VajraOHermeneutics', in: Lopez, D.S., jr. (ed.) (1988). Buddhist Hermeneutics, Honolulu: University of Hawaii Press, 119-148. Tillemans, T.J.F. (1999). Scripture, Logic, Language. Essays on Dharmak'irti and his Tibetan Successors, Boston: Wisdom Publications. (= Studies in Indian and Tibetan Buddhism) Tucci, G. (1949). Tibetan Painted Scrolls, 3 vols., Roma. Vasu, S.C. (ed., trl.) (1891). The A ~ t i i d h y i i y i of PiilJini, edited and translated into English, 2 vols., Allahabad. (repr. Delhi 1962) Verhagen, P.e. (1988). 'Tibetan Expertise in Sanskrit Grammar - a Case Study: Grammatical Analysis of the Term Pratitya-samutpiida', lournal of the Tibet Society, 8, 1988 [1996],21-48. Verhagen, P.C. (1994), A History of Sanskrit Grammatical Literature in Tibet. Volume I: Transmission of the Canonical Literature, Leiden - New York - Koln: E.J. Brill (= Handbuch der Orientalistik Abt. 2 Bd. 8). Verhagen, P.C. (2001A). A History of Sanskrit Grammatical Literature in Tibet. Volume 2: Assimilation into Indigenous Scholarship, Leiden - Boston - Koln: E.J. Brill (= Handbuch der Orientalistik Abt. 2 Bd. 8.2). Verhagen, P.C. (200lB). 'Studies in Indo-Tibetan Buddhist Hermeneutics (1): Issues of Interpretation and Translation in the Minor Works of Si-tu Pru;t-chen Chos-kyi-'byung-gnas (1699?-1774)', lournal of the International Associa- tion of Buddhist Studies, 24.1 (2001), 61-88. Verhagen, P.C. (2001C) 'Studies in Indo-Tibetan Buddhist Hermeneutics (2): Notes Apropos to the Role of Hermeneutics in Buddhist Sectarianism in India and Tibet', The Indian International Journal of Buddhist Studies 2 (Special Issue including Proceedings of the Colloquium on "Buddhism: Schoqls and Sects" held at the Catholic University of Leuven (Belgium) on May 26-27, 2000), 121-134. Verhagen, P.C. (2002). 'Studies in Indo-Tibetan Buddhist Hermeneutics (3): ; Grammatical Models in Buddhist Formulas', in: H. Blezer (ed.), Religion and Secular Culture. Tibetan Studies II. PlATS 2000: Tibetan Studies: Pro- ceedings of the Ninth Seminar of the International Association for Tibetan Studies, Leiden 2000, Leiden-Boston-Koln: Brill (= Brill's Tibetan Studies Library 2/2), 143-161. Verhagen, P.C. (forthcoming A). 'Studies in Indo-Tibetan Buddhist Hermeneu- tics (4): The Vyiikhyiiyukti by Vasubandhu', in: lournai Asiatique. Verhagen, P.C. (forthcoming B). 'Studies in Indo-Tibetan Buddhist Herme- neutics (7): Sa-skya Pru;tQita's Mkhas-'jug on the Sanskrit-Tibetan Inter- face: Synthesis, Comparison and Translation', in: Proceedings of the 10 th Seminar of the International Association of Tibetan Studies (Oxford 2003). STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS (5) 219 Vogel, C. (1965). Vtigbhata's The first five chapters of its Tibetan version. Edited and rendered into English with the original San- skrit. Accompanied by a literary introduction and a running commentary on the Tibetan translating-technique, Wiesbaden. (= Abhandlungen fiir die Kunde des Morgeulandes XXXVII,2) . Vogel, C. (1976). Srfdharasenas ViSvalocana. Ein laina-Worterbuch des Sanskrit im lamaistischen Kanon, Giittingen. (= Nachrichten der Akademie der Wis- senschaften in Giittingen, Philologisch-Historische Klasse, Jhg. 1976, Nr. 8) Vogel, C. (1979). Indian Lexicography, Wiesbaden. (= A History of Indian Lite- rature, ed. J. Gonda, vol. V Fasc. 4) Zhang Yisun (1985). Bod-rgya-tshig-mdzod-chen-mo (Zang Han Da Cidian) , Beijing: Renmin Chubanshe. INDEX TO ]JABS 22-26 BY n::Ri HOLBA The present index covers the issues of the Journal of the International Association of Buddhist Studies from 1999 (nABS 22.1) until 2003 (nABS 26.2). We have by and large taken as our model the index com- piled by Bruce Cameron HALL in nABS 10.2 (1987), Le., titles are given as the main entries for all items. Also following HALL, the titles of books being reviewed have been placed in italics. The reader can consult the explanations to be found in HALL 1987 (pp. 181-2) for more information on the organizational principles which we have adopted. ABEYSEKARA, Ananda see: Politics of Higher Ordination, Buddhist Monastic Identity, and Leadership at the Dambulla Temple in Sri Lanka. AGOSTINI, Giulio see: On the Nikaya Affiliation of the Snghanacarasailgraha and the Sphutartha Snghanacarasailgraha!Ika. . ARNOLD, Dan see: CandrakIrti on Dignaga on (The) Bangkok Conference on Buddhist Studies: Introduction. Donald K. SWEA- RER. 22/2 (1999): 397-399. Buddhist Studies in Germany and Austria 1971-1996 with a Contribution on East Asian Buddhism by Michael Friedrich. Eli FRANCO. 22/2 (1999): 401- 456. BECHERT, Heinz [et al.] see: Der Buddhismus I: Der Indische Buddhismus und seine Verzweigungen. Bhadanta Rama: A Sautr1lntika before Vasubandhu. Takurni FUKUDA. 26/2 (2003): 255-286. BLACKBURN, Anne M. see: Looking for the Vinaya: Monastic Disciple in the Practical Canons of the Theravada. Blood Writing in Chinese Buddhism. John KIEsCHNICK. 23/2 (2000): 177-194. Journal of the International Association of Buddhist Studies Volume 28 Number 1 2005 222 rrRiHOLBA BOUCHER, Daniel see: On Hu and Fan Again: the Transmission of "Barbarian" Manuscripts to China. BUCKNELL, Roderick S. see: Conditioned Arising Evolves: Variation and Change in Textual Accounts of the Paticca-samuppiida Doctrine. (The) Buddha's Remains: mantra in MaftjuSrimulakalpa. Glenn WALLIS. 24/1 (2001): 89-125. (Der) Buddhismus I: Der Indische Buddhismus und seine Verzweigungen: Heinz BECHERT let al.]. Review by Ulrich PAGEL 24/1 (2001): 127-133. Buddhist Studies in Germany and Austria 1971-1996 with a Contribution on East Asian Buddhism by Michael Friedrich. Eli FRANCO. 22/2 (1999): 401-456. CAILLAT, Colette see: Gleanings from a Comparative Reading of Early Canonical Buddhist and Jaina Texts. Can all Beings Potentially Attain Awakening? Gotra-theory in the Mahiiyiina- sutriilal"(lkiira. Mario D'AMATO. 26/1 (2003): 115-138. CandrakIrti on Dignaga on Dan ARNOLD. 26/1 (2003): 139-174. CHEN, Jinhua see: One Name, Three Monks: Two Northern Chan Masters Emerge from the Shadow of Their Contemporary, the Tiantai Master Zhanran (711-782). Sanra and Scepter. Empress Wu's Political Use of Buddhist Relics. Chinese Nuns and their Ordination in Fifth Century in China. Ann HEIRMAN. 24/2 (2001): 275-304. Coming of Age: Buddhist Studies in the United States from 1972 to 1997. Frank E. REYNOLDS. 22/2 (1999): 457-483. Conditioned Arising Evolves: Variation and Change in Textual Accounts of the Pa(icca-samuppiida Doctrine. Roderick S. BUCKNELL 22/2 (1999): 311-342. CONFERENCE REpORTS AND ACCOUNTS [Chronological]: Report on the XIIth Conference of the IABS. Oskar VON IIINDBER. 23/1 (2000): 155-159. Accounts of the XIIth IABS Conference .. Oskar VON HINtiBER. 23/1 (2000): 161. The XIIlth Conference of the International Association of Buddhist Studies, Bangkok 8-13 December 2002, First Circular. 23/2 (2000): 351-354. Report on the XIIlth Conference of the IABS. Oskar VON lliNOBER. 26/2 (2003): 385-389. INDEX TO JIABS 22-26 223 Constructing Another Perspective for AjaIJ.ta's Fifth-Century Excavations. Nadine OWEN. 2.111 (2001): 27-59. D'AMATO, Mario see: Can all Beings Potentially Attain Awakening? Gotra-theory in the Mahi!ya- nasiitriilrupkiira. DASSEIN, Bart see: Sautriintika and the FIfdaya Treatises. DEEGALLE, Mahinda see: A Search for Mahayiina in Sri Lanka. Doctrinal Refonnation of the Hongzhou School of Chan Buddhism. Jinhua JIA. 24/1 (2001): 7-26. DRAGONETTI; Carmen see: Marginal Note on the Idealistic Conception of citta-miitra. DUCOR, Jerome see: Shandao and Honen. Apropos of Julian F. Pas's book Visions of Sukhavatf (English Summary). DUCOR, Jerome see: Shandao et Honen, a propos du livre de Julian F. Pas: Visions' of Sukhavatf. Enacting Words. A Diplomatic Analysis of the Imperial Decrees (bkas bcad) and their Application in the sGra sbyor bam po gills pa Tradition. Cristina A. SCHER- RER-SCHAUB. 25/1-2 (2002): 263-340. E ~ i i agrii: Images of Nuns in (Miila-)Sarviistiviidin Literature. Peter SKllliNG. 24/2 (2001): 135-156. (The) Finances of a Twentieth Century Buddhist Mission: Building Support for the Theravada Nuns' Order of Nepal. Sarah LEVINE. 24/2 (2001): 217-239. FRANCO, Eli see: Buddhist Studies in Gennany and Austria 1971-1996 with a Contribution on East Asian Buddhism by Michael Friedrich. PumA, Kotatsu see: In Memoriam Professor Akira Hirakawa. [OBITUARIES]. FuKUDA, Takumi see: Bhadanta Rama: A Sautriintika before Vasubandhu. General Introduction. Robert KRITzER. 2612 (2003): 201-224. Gleanings from a Comparative Reading of Early Canonical Buddhist and Jaina Texts. Colette CAILLAT. 26/1 (2003): 25-50. 224 .rrRiHOLBA GUTS CHOW, Kim see: What Makes a Nun? Apprenticeship and Ritual Passage in Zanskar, North India HARA, Minorusee: In memoriam J.W. de Jong: [OBITUARIES]. HARRISON, Paul M. see: Relying on the Dhanna and not the Person: Reflections on Authority and Transmission in Buddhism and Buddhist Studies. lIEIRMAN, Ann see: Chinese Nuns and their Ordination in Fifth Century in China. What Happened to the Nun Maitreyi? (A) Hermeneutical Problem in SN 42, 12 (SN IV, 333) and AN X, 91 (AN V, 178). Bhikkhu PASADIKA. 23/1 (2000): 147-154. HlNOBER, Oskar von see: Accounts of the XIIth IABS Conference. [CONFERENCE REpORTS AND ACCOUNTS]. HlNOBER, Oskar von see: Report on the XIIth Conference of the IABS. [CONFERENCE REpORTS AND ACCOUNTS]. HlNOBER, Oskar von see: Report on the XIIIth Conference of the IABS. [CONFERENCE REPORTS AND ACCOUNTS]. HONJo, Yoshifumi see: The Word Sautrantika. In the Beginning ... Guanding ~ r m (561-632) and the Creation of Early Tiantai. Linda PENKOWER. 23/2 (2000): 245-296. INTERNATIONAL ASSOCIATION OF BuDDHIST STUDIES see: lTlrn) BANGKOK CONFERENCE ON BUDDHIST STUDIES. CONFERENCE REpORTS AND ACCOUNTS. TREASURER'S REPoRTS. Introduction to Alexander von Stael-Holstein's Article "On a Peking Edition of the Tibetan Kanjur Which Seems to be Unknown in the West". Edited for publication by Jonathan A. SILK. 22/1 (1999): 211-249. JIA, Jinhua see: Doctrinal Reformation of the Hongzhou School of Chan Buddhism. JONES, Charles B. see: Mentally Constructing What Already Exists: The Pure Land Thought of Chan Master Jixing Chewu (1741-1810). INDEX TO JIABS 22-26 225 KIESCHNICK, John see: Blood Writing in Chinese Buddhism. Knowing All through Knowing One: Mystical Communion or Logical Trick in the TattvasaJ'!'lgraha and Tattvasa/?1grahapaftjika. Sara MCCLINTOCK. 23/2 (2000): 225-244. . KRITZER, Robert see: General Introduction. Sautrantika in the LEVINE, Sarah see: The Finances of a Twentieth Century Buddhist Mission: Building Support for the Theravada Nuns' Order of Nepal. (The) Life of dGe slong rna dPal mo: The Experience of a Leper, Founder of a Fast- ing Ritual, a Transmitter of Buddhist Teachings on Suffering and Renunciation in Tibetan Religious History. Ivette M. VARGAS-O'BRIAN. 24/2 (2001): 157-185. Looking for the Vinaya: Monastic Disciple in the Practical Canons of the Thera- vada. Anne M. BLACKBURN. 22/2 (1999): 281-309. . Marginal Note on the Idealistic Conception of citta-miitra. Carmen DRAGONETTI. 23/2 (2000): 165-175. Marginal Notes on a Study of Buddhism, Economy and Society in China. Jonathan A. SILK. 22/2 (1999): 359-396. MATHES, Klaus-Dieter see: Taranatha's Presentation of trisvabhiiva in the gian ston sftin po. MCCLINTOCK, Sara see: Knowing All through Knowing One: Mystical Communion or Logical Trick in the TattvasaJ'!'lgraha and TattvasaJ'!'lgrahapaftjika. McDANIEL, Justin T. see: Transformative History. Nihon Ry5iki and JinakiilamiilipakaralJam. MEINERT, Carmen see: Structural Analysis of the bSam gtan mig sgron. A Comparison of the Four- fold Correct Practice in the A.ryiivikalpapraveaniimadhiiralJi and the tents of the Four Main Chapters of the bSam gtan mig sgron. Mentally Constructing What Already Exists: The Pure Land Thought of Chan Mas- ter Jixing Chewu (1741-1810). Charles B. JONES. 23/1 (2000):43-70. Nagrujuna and the RatnavalI. New Ways to Date an Old Philosopher. J oseph WALSER. 25/1-2 (2002): 209-262. NATTIER, Jan see: The Realm of A1a;obhya: A Missing Piece in the History of Pure Land Bud- dhism. 226 .rrRi HOLBA Nuns, Laywomen, Donors, Goddesses. Female Roles in Early Indian Buddhism. Peter SKlLLING. 24/2 (2001): 241-274. OBITUARIES [Chronological]: In memoriam Prof. Hajime Nakamura. Jikido TAKASAKI. 23/1 (2000): 1-5. In memoriam J.W. de Jong. Minoru HARA. 24/1 (2001): 1-5. In Memoriam Professor Akira Hirakawa. Kotatsu FumAI. 26/1 (2003): 3-7. OHNUMA, Reiko see: The Story of RupavatI: A Female Past Birth of the Buddha. On an Alleged Reference to Amitabha in a Inscription on a Gandharian Relief. Richard SALOMON and Gregory SCHOPEN. 25/1-2 (2002): 3-31. On Hu and Fan Again: the Transmission of "Barbarian" Manuscripts to China. Daniel BOUCHER. 23/1 (2000): 7-28. On the Nikaya Affiliation of the Snghanacarasangraha and the Sphutarilia Sn- ghanacarasangrahatIka. Giulio AGOSTINI. 26/1 (2003): 97-114. On the School Affiliation of "Sautrantika" or "Yogacara"? Nobuyoshi Y AMABE. 26/2 (2003): 225-254. One Name, Three Monks: Two Northern Chan Masters Emerge from the Shadow of Their Contemporary, the Tiantai Master Zhanran (711-782). Jinhua CHEN. 22/1 (1999): 1-91. OWEN, Nadine see: Constructing Another Perspective for Ajru:tta's Fifth-Century Excavations. PAGEL, Ulrich see: Three Bodhisattvapitaka Fragments from Tabo: Observations on a West Tibetan Manuscript Tradition. Der Buddhismus I: Der Indische Buddhismus und seine Verzweigungen. PASADIKA, Bhikkhu see: A Hermeneutical Problem in SN 42, 12 (SN IV, 333) and AN X, 91 (AN V, 178). PENKOWER, Linda see: In the Beginning ... Guanding jlJY1 (561-632) and the Creation of Early Tiantai. Politics of Higher Ordination, Buddhist Monastic Identity, and Leadership at the Dambulla Temple in Sri Lanka. Ananda ABEYSEKARA. 22/2 (1999): 255-280. 1 A correction: the name of this author was incorrectly spelled in the table of context of JIABS 26.12003 as "Kotabo Fujija". INDEX TO JIABS 22-26 227 (The) Realm of A Missing Piece in the History of Pure Land Buddhism. Jan NATIIER. 23/1 (2000): 71-102. Relying on the Dharnla and not the Person: Reflections on Authority and Trans- mission in Buddhism and Buddhist Studies. Paul M. HARRISON. 26/1 (2003): 9-24. REYNOLDS, Frank E. see: Coming of Age: Buddhist Studies in the United States from 1972 to 1997. SALOMON, Richard see: On an Alleged Reference to Amitabha in a Kharo!jJ:hI Inscription on a Gan- dhiirian Relief. Sarfra and Scepter. Empress Wu's Political Use of Buddhist Relics. Jinhua CHEN. 25/1-2 (2002): 33-150. Sautrantika and the FJ:rdaya Treatises. Bart DASSEIN. 26/2 (2003): 287-319. Sautrantika in the Robert KR.rrzIlR. 26/2 (2003): 331-384. SCHERRER-SCHAUB, Cristina A. see: Enacting Words. A Diplomatic Analysis of the Imperial Decrees (bkas bc:ad) and their Application in the sGra sbyor bam po gills pa Tradition. lABS Treasurer Final Financial Report. [See TREASURER'S REPORTS.] SCHOPEN, Gregory see: On an Alleged Reference to Amitabha in a Kharo!jJ:hI Inscription on a Gan- dhiirian Relief. (A) Search for Mahayana in Sri Lanka, Mahinda DEEGALLE. 22/2 (1999): 343-357. Shandao et Honen, a propos du livre de Julian F. Pas: Visions of Sukhavati. Jerome DUCOR. 22/1 (1999): 93-163. Shandao and Honen. Apropos of JulianF. Pas's book Visions ofSukhavati (Eng- lish Summary). Jerome DUCOR. 22/1 (1999): 251-252. SHARF, Robert H. see: Thinking through Shingon Ritual. SILK, Jonathan A. see: Introduction to Alexander von Stael-Holstein's Article "On a Peking Edition of the Tibetan Kanjur Which Seems to be Unknown in the West". Edited for publication. Marginal Notes on a Study of Buddhism, Economy and Society in China. SKILLING, Peter see: agra: Images of Nuns in (Miila-)Sarvastivadin Literature. Nuns, Laywomen, Donors, Goddesses. Female Roles in Early Indian Buddhism. Vasubandhu and Vyakhyayukti Literature. 228 .n:Ri HOLBA (The) Story ofRiipavatI: A Female Past Birth of the Buddha. Reiko,OHNUMA. 23/1 (2000): 103-145. Structural Analysis of the bSam gtan mig sgron. A Comparison of the Fowfold Correct Practice in the Aryavikalpapravesaniimadhiirm;zf and the Contents of the Four Main Chapters of the bSam gtan mig sgron. Carmen MEINERT. 26/1 (2003): 175-195. Studies in Indo-Tibetan Buddhist Hermeneutics (1). Issues of Interpretation and Translation in the Minor Works of S i ~ t u Pru;t-chen Chos-kyi-'bywi-gnas (1699?-1774). Peter VERHAGEN. 24/1 (2001): 61-88. SWEARER, Donald K. see: (The) Bangkok Conference on Buddhist Studies: Introduction. TAKASAKI, Jikido see: In memoriam Prof. Hajime Nakamura. [OBITUARIES]. Tiiranatha's Presentation of trisvabhiiva in the gZan ston sflin po. Klaus-Dieter MATHEs. 23/2 (2000): 195-223. Thinking through Shingon Ritual. Robert SHARF. 26/1 (2003): 51-96. Three Bodhisattvapitaka Fragments from Tabo: Observations on a West Tibetan Manuscript Tradition. Ulrich PAGEL. 22/1 (1999): 165-210. Transformative History. Nihon Ryoiki and linakiilamiilipakaralJam. Justin T. McDANIEL. 25/1-2 (2002): 151-207. TREASURER'S REPORTS: Treasurer's Report 2000. 24/1 (2001): 135. IABS Treasurer Final Financial Report (2001-2002). Cristina SCHERRER-SCHAUB. 26/2 (2003): 391-394. VARGAS-O'BRIAN, Ivette M. see: The Life of dGe slong rna dPal mo: The Experience of a Leper, Founder of a Fasting Ritual, a Transmitter of Buddhist Teachings on Suffering and Renunciation in Tibetan Religious History. Vasubandhu and Vyiikhyiiyukti Literature. Peter SKILLING. 23/2 (2000): 297-350. VERHAGEN, Peter see: Studies in Indo-Tibetan Buddhist Hermeneutics (1). Issues of Interpretation and Translation in the Minor Works of Si-tu Pru;t-chen Chos-kyi-'byUIi-gnas (1699?-1774). WALLIS, Glenn see: The Buddha's Remains: mantra in MafljusrimiUakalpa. INDEX TO JIABS 22-26 229 WALSER, Joseph see: Nagarjuna andthe RatnavalI. New Ways to Date an Old Philosopher. What Happened to tlie Nun MaitreyI? Ann HEIRMAN. 23/1 (2000): 29-41. What Makes a Nun? Apprenticeship and Ritual Passage in Zanskar, North Ip.dia. Kim GUTSCHOW. 24/2 (2001): 187-215. (The) Word Sautriintika. Yoshifumi HONJO. 26/2 (2003): 321-330. YAMABE, Nobuyoshi see: On the School Affiliation of "Sautriintika" or "Yogaciira"? NOTES ON CONTRIBUTORS David SEYFORT-RUEGG, Indologist and Tibetologist, President of the IABS from 1991-1998. Translator of Bu-ston's anthology of Sutra texts on the Tatha- gatagarbha theory. Author inter alia of several publications on the Madhyamaka school of Mahayana philosophy. Research Professor in the Department for the Study of Religions, School of Oriental and African Studies, London University. Jinhua CHEN teaches East Asian Buddhism at the University of British Colum- bia, Vancouver, where he also serves as the Canada Research Chair in East Asian Buddhism. His research interests cover Nara and Heian Japan, Tiantai and Esoteric Buddhism in Sui-Tang China, meditation and vinaya traditions in 5-7 th century China, relic-workship and state-church relationship in medieval China. Richard D. McBRIDE, II is a post-doctoral fellow in Korean Studies and Bud- dhist Studies at Washington University in St. Louis. His first book Domesti- cating the Dharma: Buddhist Cults and the Hwaom Synthesis in Silla Korea (University of Hawai'i Press) will be out in 2007. Jacob DALTON is an Assistant Professor in the Department of Religious Stud- ies at Yale University. His current research centers on tantric ritual manuals in the Dunhuang collections and on the later history of the Rnying rna school of Tibetan Buddhism. He is also presently completing a book on the role of violence in the early Tibetan assimilation of Buddhism. Pieter Comelis VERHAGEN is University Lecturer of Buddhology and Tibetan at the Department of Languages and Cultures of South and Central Asia, Leiden University, the Netherlands. His main publications include A History of Sanskrit Grammatical Literature in Tibet, vol. 1, Transmission of the Canonical Literature (Leiden, 1994) and vol. 2, Assimilation into Indigenous Scholarship (Leiden, 2001), and three series of articles: 'Tibetan Expertise on Sanskrit Grammar', 'Stud- ies in Tibetan Indigenous Grammar' and 'Studies in Indo-Tibetan Buddhist Hermeneutics'. His current research centers on the principles and techniques involved in scriptural interpretation within Indian and Tibetan Buddhism. Jiri HOLBA is a member of the Oriental Institute of the Academy of Sciences of the Czech Republic. His doctorate, from Charles University in Prague, was on the Vajracchedikasutra and its Indian commentaries. Journal of the International Association of Buddhist Studies Volume 28 Number I 2005 The International Association of Buddhist Studies Jikido Takasaki President Ernst Steinkellner Vice-President Tom Tillemans General Secretary Jerome Ducor Treasurer Regional Representatives: Janet Gyatso (Cambridge, MA, USA) Kazunobu Matsuda (Kyoto) David Seyfort Ruegg (London) Peter Skilling (Bangkok) Directors at large: Nalini Balbir (Paris), Colette Caillat (Paris), Georges Dreyfus (Williamstown, MA), Robert M. Gimello (Cambridge, MA), Oskar von Hiniiber (Freiburg), ShOryil Katsura (Hiroshima), Liying Kuo (paris), Richard Salomon (Seattle), Cristina Scherrer-Schaub (Lausanne), Lambert Schmithausen (Hamburg) The International Association of Buddhist Studies, founded in 1976, is devoted to promoting and supporting scholarship in Buddhist Studies in all its aspects, past and present, around the world. Membership is open to scholars of all academic disciplines. Membership dues are USD 40 for full members, USD 20 for student members, USD 1000 for life members. Subscriptions to the nABS for libraries and other institu- tions are USD 70. Dues and subscriptions may be paid in the following ways: 1. by direct bank to bank transfers in US dollars or in the equivalent amount in Euros or Swiss francs. The transfers should be to the IABS accounts at the Banque Cantonale Vaudoise, PI. St-Franorois, Ch-1001 Lausanne, Switzerland (SWIFT CODE: BCVLCH2L, clearing no. 7677), account numbers, 983.51.04 for US dollars, 5042.09.82 for EUR and 983.51.02 for Swiss francs. 2. by Visa or Mastercard 3. by cheque payable to the "Association Internationale d'Etudes Bouddhiques (lABS)." There will be no supplementary charges for cheques drawn in Swiss currency on Swiss banks. Otherwise, please add 10 dollars or 15 Swiss francs to cover our processing charges. 4. by Eurocheque in Swiss francs. Prospective members from developing countries may contact the Treasurer concerning subsidized membership rates. Dues and subscriptions are payable per calendar year by December 31 of the previous year. Payments other than direct bank transfers should be sent to Dr. Jerome Ducor, Section de langues et civilisations orientales, Universite de Lausanne, BFSH 2, CH-1015 Lausanne, Switzerland.