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Kamalaśīla

January 01, 1970

Kamalaśīla (Skt. Kamalaśīla; Tib. པདྨའི་ངང་ཚུལ་, Pemé Ngang Tsul; Wyl. pad+ma'i ngang tshul)[1] (c. 740-795) was an Indian Buddhist of Nalanda Mahavihara who accompanied Śāntarakṣita (725–788)[2] to Tibet at the request of Trisong Detsen. He is considered one of the most important Madhyamaka authors of late Indian Buddhism although little is known about his life aside from details left in Tibetan sources. Tibetan sources refer to him, Santaraksita and Jñānagarbha as rang rgyud shar gsum meaning the “three eastern Svātantrikas” indicating their origins from Eastern India.[3][4]

Kamalaśīla
Personal
Bornc. 740 CE
Eastern India
Diedc. 795 CE
Tibet
ReligionBuddhism
SchoolMadhyamaka
Senior posting
TeacherŚāntarakṣita

Lineage edit

Dargyay, et al. (1977, 1998: p. 7) convey a lineage of transmission and translation of Śīla, Sutrayana Buddhavacana and the Six Pāramitā (viewed principally through the Mahayana teachings of Nagarjuna), from India to Tibet (pandit in this context denotes a Sanskrit scholar):

The Indian pandits, represented mainly by Śāntarakṣita, Kamalaśīla, and his disciple Ye-śes-dbang-po, form a known group. These scholars were all defenders of the Madhyamaka school, which is based upon Nāgārjuna's teachings. First of all, however, they taught the ten rules of behaviour of the Buddhist ethics (śīla) and a summary of the teachings according to the canonic Sūtras of the Mahāyāna, as well as the virtuous works of the six pāramitās. These exercises are supposed to lead, in a long seemingly endless way, to the gradual ascent to the acquisition of higher intellectual abilities finally culminating in Buddhahood. This trend was intensified after the debate of bSam-yas had taken place in the years 792 to 794; the exact outcome of this debate is still debatable.[5]

Debate of Samye edit

Main article: Samye Debate

In 793 Trisong Detsen resolved that Moheyan did not hold the true dharma. Following intense protests from Moheyan's supporters, Trisong Detsen proposed to settle the matter by sponsoring a debate, the "Council of Lhasa", although it may actually have taken place at Samye, a considerable distance from Lhasa. Kamalaśila was invited to represent Vajrayana while Moheyan represented the East Mountain Teaching of Chan Buddhism. Most Tibetan sources state that the debate was decided in Kamalaśīla's favour (though many Chinese sources claim Moheyan won)[6] and Moheyan was required to leave the country and that all sudden-enlightenment texts were gathered and destroyed by royal decree. This was a pivotal event in the history of Tibetan Buddhism, which would afterward continue to follow the late Indian model with only minor influence from China.[7] Moheyan's teachings were a mixture of the East Mountain Teachings[note 1] associated with Yuquan Shenxiu and with the teachings of Baotang Wuzhu.[8]

It is said that following his victory, Kamalasila was murdered by partisans of Moheyan's position in Tibet who killed him by squeezing his kidneys.[3]

The Cham dance edit

There is a Cham dance that retells the story of the Council of Lhasa related to the teachings of Chöd. Moheyan is generally depicted as of ample girth, goaded by children.[9] Chöd is a product of both the Indian and Chinese transmissions of Buddhism into the Himalayas. For a discussion of the Dunhuang fulcrum of the entwined relationship of Chinese and Indian Buddhism see van Schaik and Dalton (2004).[10]

For simplicity, the Vajrayana transmission may be characterised as "gradual" (Wylie: rim gyis 'jug pa; Chinese: dunwu) and the Chan as "direct" (Wylie: cig car gyi 'jug pa; Chinese: jianwu).[11] It needs to be emphasised that this neat dichotomy in characterisation of these two approaches is only valid for the historical context of the great debate between Kamalaśīla and Moheyan and even then it is still open to dialectic.

According to the lore of the orthodox, prevailing Tibetan cultural tradition, Kamalaśīla, a scholar educated at Nalanda, advocated the "gradual" process to enlightenment; whereas, Moheyan, as a trance and meditation master, advocated the "direct" awakening of original mind through the nirodha of discursive thought, the cessation of the mind of ideation. The historicity of this debate has been drawn into question by Tucci & Heissig (1970),[12] Gomez (1983)[13] and Ruegg (1992)[14] though this does not lessen its importance in defining the religious and cultural traditions of Tibet.[15] Kamalaśīla was very handsome and a great orator and historically "won" the debate: though there are conflicting primary sources and secondary accounts.

One hagiography asserts that directly after this debate with Moheyan, as Kamalaśīla was making his way down from the Himalaya to the Indian lowlands, he was incited to enact phowa through compassionate duress, transferring his mindstream to animate a corpse polluted with a dangerous infection and thereby safely moving the hazard it presented to a nearby community. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha by the name of Dampa Sangye came across the vacant body of Kamalaśīla. Padampa Sangye was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he perceived as a newly-dead fresh corpse, transferred his mindstream into Kamalaśīla's body. Padampa Sangye's mindstream in Kamalaśīla's body continued the ascent to the Himalaya and thereby transmitted the Chöd.

The mindstream of Kamalaśīla, upon endeavouring to return to his body, was unable to do so and resorted by necessity to the vacant body of Padampa Sangye.[16] The mindstream of Padampa Sangye continued in this body, and it is in this handsome body that the transmission of Chöd was made to Machig Labdrön, his consort.[17]

Works edit

Trilogy of Stages of Meditation (bhāvanākrama) edit

Kamalaśīla is renowned for writing three texts, all called Bhāvanākrama (Stages of Meditation), which summarize and build upon aspects of the Yogacara tradition of Asanga, particularly as pertaining to aspects of meditation practice and mental cultivation (bhavana).[18] The first volume was translated into Classic Chinese.[19]

Commentary on Madhyamālaṃkāra edit

(Sanskrit: Madhyamālaṃkāra-panjika, Wylie: dbu ma rgyan gyi dka' 'grel)
Commentary on Difficult Points (Sanskrit: Madhyamālaṃkāra-panjika, Wylie: dbu ma rgyan gyi dka' 'grel) by Kamalaśīla

See also edit

Bibliography edit

  • Kamalaśīla; Kiyotaka Goshima (1983). The Tibetan Text of the Second Bhāvanākrama. Goshima Kiyotaka.
  • Kamalaśīla (1997). Bhāvanākramaḥ: Tibetan version, Sanskrit restoration and Hindi translation. Central Inst. of Higher Tibetan studies.
  • Kamalaśīla (1997). Bhāvanākrama of Kamalaśila: Transl. Into English by Parmananda Sharma. Aditya Prakashan. ISBN 978-81-86471-15-9.
  • Kamalaśīla (1998). The Stages of Meditation: Bhāvanākrama II. Middle volume. Translated by Geshe Lhundup Sopa; Elvin W. Jones; John Newman. Deer Park Books.
  • Shūki Yoshimura (1953). Tibetan Buddhistology: Introductory notes: Bhāvanākrama. Research Society for the Eastern Sacred Books, Ryukoku University.
  • Kamalaśīla (2007). Kamalashila: The Stages of Meditation, Bhavanakrama II (online text). Dharma Teachings Project.

Notes edit

  1. ^ Chinese: 東山法門 tung-shan fa-men; given the appellation of "Northern School" Chan by Shenhui (670–762)

References edit

  1. ^ Shedra, Rigpa. "Kamalashila". Rigpa Wiki. Retrieved 15 December 2017.
  2. ^ Blumenthal, James (2008). "Śāntarakṣita", The Stanford Encyclopedia of Philosophy (Winter 2008 Edition), Edward N. Zalta (ed.). Source: [1] (accessed: 28 February 2009).
  3. ^ a b Buswell, Robert; Lopez, Donald (2014). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 411–412. ISBN 9780691157863.
  4. ^ Woo, Jeson (2005). "KAMALAŚĪLA ON "YOGIPRATYAKṢA"". Indo-Iranian Journal. 48 (1/2): 111–121. doi:10.1007/s10783-005-8905-6. JSTOR 24664089. S2CID 170809649.
  5. ^ Dargyay, Eva M. (author) & Wayman, Alex (editor) (1977, 1998). The Rise of Esoteric Buddhism in Tibet. Second revised edition, reprint. Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol. 32. ISBN 81-208-1579-3 (paper), p.7
  6. ^ Powers 2004, pp. 38–44
  7. ^ Yamaguchi 1997.
  8. ^ Hanson-Barber 1985.
  9. ^ An iconographic thangka depiction of Moheyan is held in the SAMA collection and may be seen here . Archived from the original on 20 July 2008. Retrieved 8 June 2009. (accessed: 14 January 2008)
  10. ^ van Schaik, Sam and Dalton, Jacob (2004). "Where Chan and Tantra Meet: Buddhist Syncretism in Dunhuang" in Whitfield, Susan (ed) (2004). The Silk Road: Trade, Travel, War and Faith. London: British Library Press. 61–71.
  11. ^ van Schaik, Sam (2007). The Great Perfection and the Chinese Monk: rNyingmapa defences of Hwashang Mahāyāna in the Eighteenth Century. Source: [2] 29 August 2007 at the Wayback Machine (accessed: 14 January 2007)
  12. ^ Dargyay, Eva M. (author) & Wayman, Alex (editor) (1977, 1998). The Rise of Esoteric Buddhism in Tibet. Second revised edition, reprint. Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol. 32. ISBN 81-208-1579-3 (paper), p.74, note 21.
  13. ^ Gomez, Luis O. (1983). "The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Moheyan" in: Gimello, Robert M. and Peter N. Gregory (eds), Studies in Chan and Hua-yen. Honolulu: University of Hawaii Press: 393–434.
  14. ^ Ruegg, D. Seyfort (1992). Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: On the Transmission and Reception of Buddhism in India and Tibet. London: School of Oriental and African Studies.
  15. ^ van Schaik, Sam (2007). The Great Perfection and the Chinese Monk: rNyingmapa defences of Hwashang Mahāyāna in the Eighteenth Century. Source: [3] 29 August 2007 at the Wayback Machine (accessed: 14 January 2007)
  16. ^ Thrangu, Khenchen & Klonk, Christoph (translator) & Hollmann, Gaby (editor and annotator) (2006). Chod – The Introduction & A Few Practices (accessed: 28 September 2008)
  17. ^ Source: [4] 30 January 2016 at the Wayback Machine (Thursday, 5 November 2007)
  18. ^ Adam, Martin T. (2003). Meditation and the concept of insight in Kamalaśīla's Bhāvanākramas, Montreal: McGill Univ., Dissertation (includes translations)
  19. ^ 廣釋菩提心論 8 September 2012 at the Wayback Machine

Sources edit

  • Hanson-Barber, A. W. (1985), "'No-Thought' in Pao-T'ang Ch'an and Early Ati-Yoga", Journal of the International Association of Buddhist Studies, 8 (2): 61–73
  • Tucci, G. and Heissig, W. (1970). Die Religionen Tibets und der Mongolei. Stuttgart.
  • Yamaguchi, Zuihō (1997), The Core Elements of Indian Buddhism Introduced into Tibet'. In: Jamie Hubbard and Paul L. Swanson (ed.), Pruning the Bodhi Tree: The Storm over Critical Buddhism, Honolulu: University of Hawai'i Press, ISBN 978-0-8248-1949-1

External links edit

  • The Tattvasangraha (with commentary) English translation by Ganganatha Jha, 1937 (includes glossary)

January 01, 1970
kamalaśīla, པད, ངང, pemé, ngang, tsul, ngang, tshul, indian, buddhist, nalanda, mahavihara, accompanied, Śāntarakṣita, tibet, request, trisong, detsen, considered, most, important, madhyamaka, authors, late, indian, buddhism, although, little, known, about, li. Kamalasila Skt Kamalasila Tib པད འ ངང ཚ ལ Peme Ngang Tsul Wyl pad ma i ngang tshul 1 c 740 795 was an Indian Buddhist of Nalanda Mahavihara who accompanied Santarakṣita 725 788 2 to Tibet at the request of Trisong Detsen He is considered one of the most important Madhyamaka authors of late Indian Buddhism although little is known about his life aside from details left in Tibetan sources Tibetan sources refer to him Santaraksita and Jnanagarbha as rang rgyud shar gsum meaning the three eastern Svatantrikas indicating their origins from Eastern India 3 4 KamalasilaPersonalBornc 740 CE Eastern IndiaDiedc 795 CE TibetReligionBuddhismSchoolMadhyamakaSenior postingTeacherSantarakṣita Contents 1 Lineage 2 Debate of Samye 2 1 The Cham dance 3 Works 3 1 Trilogy of Stages of Meditation bhavanakrama 3 2 Commentary on Madhyamalaṃkara 4 See also 5 Bibliography 6 Notes 7 References 8 Sources 9 External linksLineage editDargyay et al 1977 1998 p 7 convey a lineage of transmission and translation of Sila Sutrayana Buddhavacana and the Six Paramita viewed principally through the Mahayana teachings of Nagarjuna from India to Tibet pandit in this context denotes a Sanskrit scholar The Indian pandits represented mainly by Santarakṣita Kamalasila and his disciple Ye ses dbang po form a known group These scholars were all defenders of the Madhyamaka school which is based upon Nagarjuna s teachings First of all however they taught the ten rules of behaviour of the Buddhist ethics sila and a summary of the teachings according to the canonic Sutras of the Mahayana as well as the virtuous works of the six paramitas These exercises are supposed to lead in a long seemingly endless way to the gradual ascent to the acquisition of higher intellectual abilities finally culminating in Buddhahood This trend was intensified after the debate of bSam yas had taken place in the years 792 to 794 the exact outcome of this debate is still debatable 5 Debate of Samye editMain article Samye Debate In 793 Trisong Detsen resolved that Moheyan did not hold the true dharma Following intense protests from Moheyan s supporters Trisong Detsen proposed to settle the matter by sponsoring a debate the Council of Lhasa although it may actually have taken place at Samye a considerable distance from Lhasa Kamalasila was invited to represent Vajrayana while Moheyan represented the East Mountain Teaching of Chan Buddhism Most Tibetan sources state that the debate was decided in Kamalasila s favour though many Chinese sources claim Moheyan won 6 and Moheyan was required to leave the country and that all sudden enlightenment texts were gathered and destroyed by royal decree This was a pivotal event in the history of Tibetan Buddhism which would afterward continue to follow the late Indian model with only minor influence from China 7 Moheyan s teachings were a mixture of the East Mountain Teachings note 1 associated with Yuquan Shenxiu and with the teachings of Baotang Wuzhu 8 It is said that following his victory Kamalasila was murdered by partisans of Moheyan s position in Tibet who killed him by squeezing his kidneys 3 The Cham dance edit There is a Cham dance that retells the story of the Council of Lhasa related to the teachings of Chod Moheyan is generally depicted as of ample girth goaded by children 9 Chod is a product of both the Indian and Chinese transmissions of Buddhism into the Himalayas For a discussion of the Dunhuang fulcrum of the entwined relationship of Chinese and Indian Buddhism see van Schaik and Dalton 2004 10 For simplicity the Vajrayana transmission may be characterised as gradual Wylie rim gyis jug pa Chinese dunwu and the Chan as direct Wylie cig car gyi jug pa Chinese jianwu 11 It needs to be emphasised that this neat dichotomy in characterisation of these two approaches is only valid for the historical context of the great debate between Kamalasila and Moheyan and even then it is still open to dialectic According to the lore of the orthodox prevailing Tibetan cultural tradition Kamalasila a scholar educated at Nalanda advocated the gradual process to enlightenment whereas Moheyan as a trance and meditation master advocated the direct awakening of original mind through the nirodha of discursive thought the cessation of the mind of ideation The historicity of this debate has been drawn into question by Tucci amp Heissig 1970 12 Gomez 1983 13 and Ruegg 1992 14 though this does not lessen its importance in defining the religious and cultural traditions of Tibet 15 Kamalasila was very handsome and a great orator and historically won the debate though there are conflicting primary sources and secondary accounts One hagiography asserts that directly after this debate with Moheyan as Kamalasila was making his way down from the Himalaya to the Indian lowlands he was incited to enact phowa through compassionate duress transferring his mindstream to animate a corpse polluted with a dangerous infection and thereby safely moving the hazard it presented to a nearby community As the mindstream of Kamalasila was otherwise engaged a mahasiddha by the name of Dampa Sangye came across the vacant body of Kamalasila Padampa Sangye was not karmically blessed with an aesthetic corporeal form and upon finding the very handsome and healthy empty body of Kamalasila which he perceived as a newly dead fresh corpse transferred his mindstream into Kamalasila s body Padampa Sangye s mindstream in Kamalasila s body continued the ascent to the Himalaya and thereby transmitted the Chod The mindstream of Kamalasila upon endeavouring to return to his body was unable to do so and resorted by necessity to the vacant body of Padampa Sangye 16 The mindstream of Padampa Sangye continued in this body and it is in this handsome body that the transmission of Chod was made to Machig Labdron his consort 17 Works editTrilogy of Stages of Meditation bhavanakrama edit Kamalasila is renowned for writing three texts all called Bhavanakrama Stages of Meditation which summarize and build upon aspects of the Yogacara tradition of Asanga particularly as pertaining to aspects of meditation practice and mental cultivation bhavana 18 The first volume was translated into Classic Chinese 19 Commentary on Madhyamalaṃkara edit Sanskrit Madhyamalaṃkara panjika Wylie dbu ma rgyan gyi dka grel Commentary on Difficult Points Sanskrit Madhyamalaṃkara panjika Wylie dbu ma rgyan gyi dka grel by KamalasilaSee also editNagarjuna BhavanakramaBibliography editKamalasila Kiyotaka Goshima 1983 The Tibetan Text of the Second Bhavanakrama Goshima Kiyotaka Kamalasila 1997 Bhavanakramaḥ Tibetan version Sanskrit restoration and Hindi translation Central Inst of Higher Tibetan studies Kamalasila 1997 Bhavanakrama of Kamalasila Transl Into English by Parmananda Sharma Aditya Prakashan ISBN 978 81 86471 15 9 Kamalasila 1998 The Stages of Meditation Bhavanakrama II Middle volume Translated by Geshe Lhundup Sopa Elvin W Jones John Newman Deer Park Books Shuki Yoshimura 1953 Tibetan Buddhistology Introductory notes Bhavanakrama Research Society for the Eastern Sacred Books Ryukoku University Kamalasila 2007 Kamalashila The Stages of Meditation Bhavanakrama II online text Dharma Teachings Project Notes edit Chinese 東山法門 tung shan fa men given the appellation of Northern School Chan by Shenhui 670 762 References edit Shedra Rigpa Kamalashila Rigpa Wiki Retrieved 15 December 2017 Blumenthal James 2008 Santarakṣita The Stanford Encyclopedia of Philosophy Winter 2008 Edition Edward N Zalta ed Source 1 accessed 28 February 2009 a b Buswell Robert Lopez Donald 2014 The Princeton Dictionary of Buddhism Princeton University Press pp 411 412 ISBN 9780691157863 Woo Jeson 2005 KAMALASiLA ON YOGIPRATYAKṢA Indo Iranian Journal 48 1 2 111 121 doi 10 1007 s10783 005 8905 6 JSTOR 24664089 S2CID 170809649 Dargyay Eva M author amp Wayman Alex editor 1977 1998 The Rise of Esoteric Buddhism in Tibet Second revised edition reprint Delhi India Motilal Banarsidass Publishers Pvt Ltd Buddhist Tradition Series Vol 32 ISBN 81 208 1579 3 paper p 7 Powers 2004 pp 38 44 Yamaguchi 1997 Hanson Barber 1985 An iconographic thangka depiction of Moheyan is held in the SAMA collection and may be seen here Untitled Document Archived from the original on 20 July 2008 Retrieved 8 June 2009 accessed 14 January 2008 van Schaik Sam and Dalton Jacob 2004 Where Chan and Tantra Meet Buddhist Syncretism in Dunhuang in Whitfield Susan ed 2004 The Silk Road Trade Travel War and Faith London British Library Press 61 71 van Schaik Sam 2007 The Great Perfection and the Chinese Monk rNyingmapa defences of Hwashang Mahayana in the Eighteenth Century Source 2 Archived 29 August 2007 at the Wayback Machine accessed 14 January 2007 Dargyay Eva M author amp Wayman Alex editor 1977 1998 The Rise of Esoteric Buddhism in Tibet Second revised edition reprint Delhi India Motilal Banarsidass Publishers Pvt Ltd Buddhist Tradition Series Vol 32 ISBN 81 208 1579 3 paper p 74 note 21 Gomez Luis O 1983 The Direct and Gradual Approaches of Zen Master Mahayana Fragments of the Teachings of Moheyan in Gimello Robert M and Peter N Gregory eds Studies in Chan and Hua yen Honolulu University of Hawaii Press 393 434 Ruegg D Seyfort 1992 Buddha nature Mind and the Problem of Gradualism in a Comparative Perspective On the Transmission and Reception of Buddhism in India and Tibet London School of Oriental and African Studies van Schaik Sam 2007 The Great Perfection and the Chinese Monk rNyingmapa defences of Hwashang Mahayana in the Eighteenth Century Source 3 Archived 29 August 2007 at the Wayback Machine accessed 14 January 2007 Thrangu Khenchen amp Klonk Christoph translator amp Hollmann Gaby editor and annotator 2006 Chod The Introduction amp A Few Practices accessed 28 September 2008 Source 4 Archived 30 January 2016 at the Wayback Machine Thursday 5 November 2007 Adam Martin T 2003 Meditation and the concept of insight in Kamalasila s Bhavanakramas Montreal McGill Univ Dissertation includes translations 廣釋菩提心論 Archived 8 September 2012 at the Wayback MachineSources editHanson Barber A W 1985 No Thought in Pao T ang Ch an and Early Ati Yoga Journal of the International Association of Buddhist Studies 8 2 61 73 Tucci G and Heissig W 1970 Die Religionen Tibets und der Mongolei Stuttgart Yamaguchi Zuihō 1997 The Core Elements of Indian Buddhism Introduced into Tibet In Jamie Hubbard and Paul L Swanson ed Pruning the Bodhi Tree The Storm over Critical Buddhism Honolulu University of Hawai i Press ISBN 978 0 8248 1949 1External links editThe Tattvasangraha with commentary English translation by Ganganatha Jha 1937 includes glossary Retrieved from https en wikipedia org w index php title Kamalasila amp oldid 1170083969, wikipedia, wiki, book, books, library,

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