Mental Purification (Blo sbyong): A Native Tibetan Genre of Religious Literature

Mental Purification (Blo sbyong): A Native Tibetan Genre of Religious Literature
by Michael J. Sweet
From Tibetan Literature: Studies in Genre, pp. 244-260.
Reproduced with permission from the author
under the THL Digital Text License.

Overview

[page 244] The revival of Buddhism during the eleventh century C.E. known to Tibetan historiography as the "latter dissemination of the Doctrine" (bstan pa'i phyi dar; see BA: 63-101) was motivated, to a large extent, by revulsion against the general breakdown of religious practice, discipline, and conduct which had prevailed during the preceding two centuries (Th'u bkwan: 96; Stein: 70-72). Consequently, in order to reestablish the faith on a firmer foundation, the reformist bKa' gdams pa sect founded by the followers of Atiśa (982-1054) undertook as one of its more important missions the presentation of the fundamentals of Buddhism in a manner easily accessible to the clergy and educated laity. One of the means by which this was accomplished was the development of succinct and useful guides to the essentials of Buddhist practice—the uniquely Tibetan literary genre of "Mental Purification" (blo sbyong). After an examination of the meaning of the term blo sbyong, and a general survey of the early history and sources of this genre, this paper will examine two of its most noteworthy examples: the Blo sbyong don bdun ma ("Seven-Topic Mental Purification") (LBDDM) originating in the bKa' gdams pa tradition, and the bLo sbyong mtshon cha 'khor lo ("Wheel Weapon Mental Purification") (LBTCK), whose provenance will be discussed below.[page 245]

The Term "Mental Purification"

As a named genre the mental purification literature appears to be a genuinely Tibetan innovation, although its contents are firmly anchored in Indian Buddhist tradition. The Tibetan compound blo sbyong, translated here as mental purification, means literally "[the] purifying [i.e., purification] (sbyong [ba]) of the mind (blo)." As a stereotyped phrase this does not, however, appear in the standard Tibetan-Sanskrit lexicon of Buddhist terminology, the Mahāvyutpatti (MVYT), nor apparently is it to be found in the translation of any text with a confirmed Sanskrit original. In addition, none of the texts with blo sbyong in their title found in the earliest collection of such works, the fifteenth-century Blo sbyong glegs bam ("Mental Purification Collection") (LBLB),1 bears a Sanskrit title along with the Tibetan one, the standard practice for texts actually or purportedly translated from an Indian original.

Nevertheless, even if this compound is not, strictly speaking, a loan translation, its meaning is quite clear in light of the compounds and phrases in which its components and their analogues appear. Tibetan blo is used primarily to render the Sanskrit buddhi, which in a non-technical sense has the meaning of "mind" in general; as a technical term it means the intellectual faculty, a sense that Buddhism shares with the other religio-philosophical systems of India. sByong is the present root of the Tibetan verb whose primary signification is "to purify" or "cleanse." As such it is used in rendering the action noun derivative (śodhana) of the Sanskrit root śudh, "to purify," and so we find it at MVYT 600 where it translates the Sanskrit [pari] śodhana as [yongs su] sbyong ba. The Sanskrit and Pāli citta (sems), which is virtually synonymous with buddhi, is often met with in analogous compounds and phrases throughout Indian Buddhist literature. A very close parallel appears in the most important source for the mental purification literature, Śāntideva's Bodhicaryāvatāra ("Introduction to Bodhisattva Practice") (BCA). In BCA 5, v. 97 we find the compound sems sbyong ba2 (cittaśodhana; "mental purification") in the line "One should always observe the practice [leading to] the purification of the mind."3 Similar compounds are found elsewhere, such as the Sanskrit cittapariśuddhi, "purification [or purity] of the mind" (Abhidharmakośa 8:1; Vasubandhu: 130), and Pāli phrases such as "to purify the mind" (cittam parisodheti) are common in the Theravāda literature (see PTSD, PTC). Many further examples might be cited.4[page 246]

Moreover, such compounds and phrases are expressive of their origins in the earliest and most fundamental Buddhist practices, all of which "aim(s) at purifying the citta" (Johansson: 23). As an important Mahāyāna scriptural quotation puts it: "Beings become soiled by the soiling of the mind; they are purified by the purification of the mind."5 Perhaps most importantly, the generation of universal love and compassion through empathic identification with all living beings, which similarly belongs to the most ancient stratum of Buddhist teachings (e.g., the Aṅguttara and Majjhima nikāyas, quoted in Vetter: 26-28; Buddhaghosa: 321-353), is, according to the great philosopher-saint sGam po pa (1079-1153), the very means by which the purification of the mind (sems sbyang ba) is brought about (Guenther: 144-146; sGam po pa: 92a2-94a6).

The Tibetan Background

The earliest texts considered by Tibetan tradition to belong to the mental purification genre (RSBT: 1286-1287) include the various "Stages of the Doctrine" (bstan rim) texts by disciples of Atiśa and his pupil, the layman 'Brom ston pa (1005-1064), the most important being the bsTan rim chen mo ("Great Stages of the Doctrine") of Gro lung pa Blo gros 'byung gnas, which served as a model for Tsong kha pa's Lam rim texts (Thu'u bkwan: 104; Chattopadhyaya: 393; and D. Jackson, in this volume). The dPe chos ("The Dharma Through Examples"), a collection of religious instructions given by Po to ba Rin chen gsal (1027-1105), one of the chief disciples of 'Brom ston pa,6 teaches the basics of Buddhism through the use of folk sayings, stories, and analogies, and is representative of many of the earliest texts7 in its adaptation of pre-Buddhist Tibetan tales and folklore to the task of explaining Buddhist doctrine to a wide audience (Stein: 266-268). Religio-moral teaching through stories, aphorisms, and analogies was a staple of Indian Buddhist literature as well, from the early Dhammapada onwards (Sternbach: 59, n. 297). In this connection, it is interesting to note that tradition regards Atiśa as having introduced into Tibet the well-known Indian collection of vampire (vetāla, ro langs/ ro sgrung) stories in their Buddhist version (MacDonald: 14-16). Such writings are comparable, as folkloristic elucidations of religious doctrine, to the Jewish Midrash (Silver: 193-196).[page 247]

Although a folk homiletic tradition did continue in Tibet,8 the later mental purification literature is characterized by a more abstract and systematic presentation of its subject matter, and it is these texts which have constituted the basis for study and practice down to the present day. Although this essay is mainly concerned with the bKa' gdams pa and dGe lugs pa traditions, it should be noted that the mental purification genre figures importantly in all of the Tibetan Buddhist schools.

Indian Models

Of the major Indian sources for this genre, clearly the most important is Śāntideva's epitome of the Mahāyāna, the Bodhicaryāvatāra, one of the so-called "Six Basic Texts of the bKa' gdams pas" (bKa' gdams gzhung drug; Thu'u bkwan: 106; BA: 268),9 which formed the foundation for the non-Tantric teaching of that school. Atiśa's own synoptic work, the Byang chub lam sgron ("A Lamp for the Path to Enlightenment"; Bodhipāthapradīpa) (BCLG) is also considered an important source (Thu'u bkwan: 106; Tucci, 1949, vol. 1: 99), as are such other frequently cited works as Nāgārjuna's Ratnāvalī (Hahn) and Candrakīrti's Madhyamakāvatāra (Huntington).

The influence of the BCA on the mental purification literature is obvious. As a practice-oriented synthesis of the bodhisattva path it provided a model for mental purification texts, and it is often quoted in these texts and their commentaries to elucidate key ideas. The Tibetan tradition is quite clear about this influence, crediting Śāntideva as a major figure in the transmission of the mental purification teaching (dNgul chu mThogs med: 210; Thu'u bkwan: 109). Of the nine chapters of the BCA, the one of most significance for the mental purification texts is the eighth, on the perfection of contemplation (dhyānapāramitā).

The central conception of the eighth chapter of the BCA, which is developed more fully in the mental purification literature, is "exchanging oneself and others" [page 248] (parātmaparivārtana, bdag dang gzhan du brje ba; see BCA 8: 120-131). This involves a thorough effort to realize the distress inherent in pride and self-centeredness, and the happiness and virtue which come from valuing others as strongly as one values oneself. This exchanging of oneself and others is closely related to "equality of oneself and others" (parātmasamatā, bdag dang gzhan du mnyam pa), an attitude of complete empathic identification with other sentient beings (BCA 8: 90-119; Buddhaghosa: 334). These are ideas that are fundamental to Buddhism as a whole (see Collins: 190-191), but which were given new emphasis and refinement of expression by Mahāyāna authors like Śāntideva.

Atiśa's BCLG is a précis of the entire Buddhist path, and the prototype for the "Stages of the Path" (lam rim) literature. The mental purification texts are often indistinguishable, even by Tibetan commentators, from works on stages of the path (TCKZB: 466), except in their succinct presentation, practical orientation, and concentration on one portion of the path, i.e., generation of an enlightenment-directed attitude (bodhicittotpāda, byang chub sems skyed; see Dayal: 58-64). The stages of the path contain the mental purification teachings within them,10 and the full stages of the path themselves can be presented within the structure of mental purification, as in a work by Tsong kha pa (the Tshig sbyor phun sum tshogs pa'i snyan ngag gi lam nas drangs pa'i blo sbyong in TKSB, vol. 22: 406-411).

A number of key points relevant to mental purification are mentioned in the BCLG; for example, in verse 5, Atiśa affirms the exchanging of self and other, stating that bodhisattvas seek to extirpate others' sufferings because of their total empathic identification with them (see also BCLG, v. 32, on mental purification). Another work by Atiśa, the Byang chub sems pa'i nor bu'i phreng ba (Bodhisattvamaṇyāvalī, Toh. no. 3951; "Jewel Rosary of the Bodhisattva"; see Rabten and Ngawang Dhargyey), which stands at the beginning of the LBLB collection (7-11), does not explicitly deal with the meditative praxis essential to the mental purification tradition, but is, rather, a homiletic exhortation to bodhisattva conduct in general, and much of its subject matter is included as supplementary material in the mental purification texts, e.g., in the instruction (bslab bya) section of the LBDDM.

All the above lends support to the Tibetan tradition (dNgul chu mThogs med: 207; Chattopadhyaya: 85) that mental purification, as a specific arrangement of Mahāyāna teachings in a form suitable for meditation, was an oral instruction (upadeśa, man ngag) originally given by Suvarṇadvīpī-Dharmakīrti11 to his pupil Atiśa, who in turn handed it down to his disciples as a private teaching (lkog chos) until it was publicly lectured upon by [Bya] mChad kha ba (1101-1175) and others (Thu'u bkwan: 109-110).[page 249]

The Lineage of Mental Purification

The generally accepted lineage for the mental practice teaching (Smith: 68-69; Kelsang Gyatso: 13) commences with Atiśa and continues with 'Brom ston pa, the founder of the bKa' gdams pa school, and his student Po to ba Rin chen gsal. The author of the first mental purification text actually called a blo sbyong was gLang ri Thang pa (1054-1123), author of the Blo sbyong tshigs brgyad ma (LBTG; "The Eight Stanza Mental Purification"; see text and translation in Dalai Lama XIV and in Rabten and Ngawang Dhargyey). This is still an important text, one that presents in brief the theme of subordinating one's own welfare to that of others, upon which later authors were to expand. Glang ri Thang pa was followed by his student Shar ba pa (1070-1141) who was in turn the teacher of [Bya] mChad kha ba, the author of the Blo sbyong don bdun ma (LBDDM; "Seven-Topic Mental Purification"). This work was commented upon both by Tsong kha pa (1357-1419) and his disciple dGe 'dun grub (1391-1474; see Mullin: 57-105), and it has always been considered to be one of the most important of the mental purification texts by the dGe lugs pas.12 In addition, commentaries by such important non-dGe lugs pa scholars as the Sa skya pa [rGyal sras] dNgul chu mThogs med (1295-1369) and the rNying ma/bKa' brgyud Eclectics (Ris med pa) 'Jam dbyangs mkhyen brtse'i dbang po (1820-1892) (DNDZ, vol. 3: 153-180) and 'Jam mgon kong sprul (1813-1899) (DNDZ, vol. 3: 181-213), attest to the significance of this work for Tibetan Buddhism as a whole. According to tradition, mChad kha ba was inspired to study blo sbyong by reading the fifth verse of the LBTG (BA: 273-275; Rabten and Ngawang Dhargyey: 11, 153):

When others, out of envy,

Unjustly revile and belittle me,

May I take the defeat upon myself

And give the victory to others.

He was also said to have originated the "custom of teaching the Blo sbyoṅ to a class (of monks)" (BA: 275), i.e., to have publicly taught this previously privately transmitted teaching. The earliest commentary on the LBDDM was the Blo sbyong khrid yig ("A Manual of Mental Purification") by dNgul chu mThogs med, which is still widely studied.

The seven topics of the LBDDM consist of: (1) "preliminary practices which teach the support for the Dharma," (2) "the actual[page 250] mental purification through the enlightenment-directed attitude (bodhicitta), (3) "transformation of unfavorable conditions into the enlightenment path," (4) "the distillation of the entire doctrine into a practice [realizable in] a single lifetime," (5) "the criteria for the completion of mental purification," (6) "the commitments of mental purification," and (7) "the instructions for mental purification" (dNgul chu mThogs med: 207-208; DNDZ, vol. 3: 185).13 The core of the text is in the second topic, the actual purification through the enlightenment-directed attitude, comprising the conventional (kun rdzob) and the ultimate (don dam) attitude, a division based on whether one is regarding the objects of compassion from the viewpoint of conventional or ultimate truth (Wangyal: 134-136).

In keeping with the emphasis of the mental purification texts on practice, only four lines in the LBDDM are devoted to the ultimate attitude, beginning with the second line ("Consider all phenomena to be like a dream"); it is the conventional attitude that is central to this text. The practice of "giving and taking" (gtong len) is described; this is a practical technique for actualizing Śāntideva's "exchanging of self and other." Giving and taking involves synchronizing one's breathing with the intention to take upon oneself the misdeeds and sufferings of all sentient beings (inhaling) and the resolve to promote the happiness and liberation of beings (exhaling) (dNgul chu mThogs med: 210-212). The remainder of the text describes meditation and behavior that facilitate the development of an enlightenment-directed attitude.

Stylistically, the LBDDM is a straightforwardly didactic, mnemonic text. Although it is written in the most usual form of Tibetan verse, the seven-syllable line (with some lines of irregular length), it has little else in the way of the use of metaphor or other embellishment to distinguish it from prose. Its use of colloquial language and the Tibetan proverb "Don't put a mdzo's burden on an ox" (line 41), recalls the vernacular origins of this genre. The work's clarity of meaning and expression doubtless accounts for its enduring popularity among Tibetan Buddhist contemplatives.

"The Wheel Weapon Mental Purification"

The Blo sbyong mtshon cha 'khor lo (LBTCK: "The Wheel Weapon Mental Purification")14 presents a striking contrast to the LBDDM in content and style. Whereas the LBDDM advocates exoteric[page 251] (Sūtrayāna) techniques in order to generate the enlightenment-directed attitude, the LBTCK uses esoteric (Tantrayāna) imagery and method to enable the practitioner to purify his or her mind from egocentricity (bdag 'dzin, ātmagraha), which Buddhism regards as the root of all mental impurity and suffering (Sopa and Hopkins: 38, 52, 118). As a tantric work, it has a presiding deity, in this case Yāmāntaka (literally "The Killer of Yāma [the Lord of Death]").15 The text is attributed to the Indian teacher Dharmarakṣita, of whom little is known,16 and its translation to his disciple Atiśa working in collaboration with Brom ston pa (DNDZ: 598). However, the work carries no Sanskrit title; it is not mentioned in the many biographies of Atiśa (see Eimer), nor is it included among the standard lists of works in whose translations Atiśa is held to have participated (Chattopadhyaya: 442-498). While it is found in the fifteenth-century LBLB collection, its transmission lineage is not clear (TCKZB: 466; Ngawang Dhargyey et al.: 41), and its only known commentary (TCKZB) dates to 1813 (Taube: 922). The strongest evidence of this work's Tibetan authorship lies in its culturally specific allusions to divination (mo) and the Bon religion (v. 70) and to the temptations of non-Buddhist magical practices (vv. 32, 68-69).

The text begins by comparing the bodhisattva to a peacock, and this simile is extended through the initial verses: Just as a peacock is believed able to consume poisonous medicinal herbs and to thrive upon them17 the bodhisattva can transform the passions into the means for emancipation (vv. 1-6; see n. 10, above). The LBTCK's advocacy of transmuting the passions is an indication of this work's essentially tantric character (Conze, 1964: 221). A long section (vv. 11-48) enumerates the various illnesses and misfortunes of life, concluding in each case with the resolve to accept these willingly, as they are, in the words of the refrain "the weapon of bad actions returning upon oneself" (see Ratnāvalī III, 71 in Hahn's ed. and BCA 6: 42-43). The final section of the text begins with v. 49:

As that's the way it is, I seize the Enemy,

I capture the deceitful bandit who ambushed me,

The lying deceiver who has impersonated me,

Aha! There is no doubt that he is egocentricity!

In vivid language, egocentricity is personified (see BCA 8: 145-154) as one "who leads me and others to ruin, who hurls the weapon of [sinful] actions, making me run, without volition, in[page 252] the jungle of cyclic existence" (v. 51), and Yāmāntaka is beseeched to utterly destroy this enemy, in a series of stanzas (vv. 52-89) with the refrain:

Crash! Bam! Dance on the head which plots my destruction,

Mortally strike at the heart of the butcher, the Enemy, Ego!

The conclusion of this work (vv. 90-118) consists of a series of reflections on egocentricity, compassion, the bodhisattva vow to save all living creatures, and the ultimate emptiness of all phenomena. The text consists generally of quatrains of seven-syllable lines, and has a driving rhythmic force and vivid imagery that make it a genuine work of religious poetry. The violent attack and dismemberment of one's conventional egocentric self suggests the sacrifice of self in the early Tibetan Buddhist (rNying ma) gcod ritual, which was rooted in even earlier shamanistic practices (Evans-Wentz: 277-334; Tucci and Heissig: 126-132).

Conclusion

The mental purification literature is a native Tibetan practical synthesis of Buddhist doctrine which had its origin in the teachings of Atiśa, his disciples, and earlier Indian works. The major objective of the mental purification texts is to enable the practitioner to generate an attitude which combines universal compassion (the major subject of the LBDDM) with freedom from egocentricity (the focus of the LBTCK). This goal recalls contemplative manuals in the Christian tradition in particular, such as Thomas à Kempis' Imitation of Christ and Erasmus' Manual of Arms for the Militant Christian (Dolan: 24-93). The mordant critique of human egotism by the authors of the mental purification texts bears a resemblance to some of Pascal's pensées (e.g., on vanity and pride: 203-206).

The technique of systematic cognitive and attitudinal change propounded in these works is similar to that espoused for secular purposes by many contemporary psychotherapists, especially those of the cognitive behavioral school (see Beck et al.). While maintaining a focus on generating the enlightenment-directed attitude, mental purification texts differ widely in their content and style, and in their focus on exoteric (Sūtrayāna) or esoteric (Tantrayāna) practices. The historical and textual study of these works, which are prominent in the bKa' gdams pa, dGe lugs pa, and other Tibetan sectarian traditions, has scarcely begun; such[page 253] research can be expected to add much to our knowledge of Buddhism and Tibetan literature.

 

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Sopa, Geshe Lhundup and Jeffrey Hopkins

1976Practice and Theory of Tibetan Buddhism. New York: Grove Press.

Stein, Rolf A.

1972Tibetan Civilization. Trans. by J. E. Stapleton Driver. London: Faber and Faber.

Sternbach, Ludwik

1974Subhāṣita, Gnomic and Didactic Literature. Wiesbaden: Otto Harrassowitz.[page 260]

Taube, Manfred

1966 Tibetische Handschriften und Blockdrucke, vol. 3. Wiesbaden: Franz Steiner Verlag.

Thu'u bkwan [bLo bzang chos kyi nyi ma]

GTSMGrub mtha' thams cad kyi khungs dang 'dod tshul ston pa legs bshad shel gyi me long. In Collected Works, vol. 2: 5-519. New Delhi reprint of the Lhasa Zhol ed.

Tsong kha pa [bLo bzang grags pa]

TKSBThe Collected Works (Gsung 'Bum) of Rje-Tshon-Kha-Pa Blo-Bzan-Grags-Pa. Reproduced from the Bkra shis lhun po edition. New Delhi: Ngawang Gelek Demo, 1978.

Tucci, Giuseppe

1936Indo-Tibetica, III, parte 2. Rome: Reale Accademia d'Italia.

1949Tibetan Painted Scrolls. 3 vols. Rome: Libreria dello Stato.

Tucci, Giuseppe and Walther Heissig

1973Les Religions du Tibet et de la Mongolie. Paris: Payot.

Vasubandhu

AKL'Abhidharmakośa de Vasubandhu. Ed. and trans. by Louis de la Vallée Poussin. Paris: Paul Geuthner, 1923-32.

Vetter, Tilmann

1988The Ideas and Meditative Practices of Early Buddhism. Leiden: Brill.

Wangyal, Geshe

1973The Door of Liberation. New York: Girodias.

Wayman, Alex

1987Researches on Poison, Garuḍa-Birds, and Nāga-Serpents Based on the Sgrub thabs kun btus. In Silver on Lapis: Tibetan Literary Culture and History, pp. 63-76. Ed. by Christopher L. Beckwith. Bloomington, IN: Tibet Society.

[mKhan po] gZhan dga' [gZhan pan chos kyi snang ba]

PJCGByang chub sems dpa'i spyod pa la 'jug pa'i mchan 'grel. Blockprint, N.p., n.d.

Notes

[1] This collection, also known as the Blo sbyong rgya tsha (in DNDZ, vols. 2-3), was compiled and edited by the Sa skya pa scholars [Mus chen] dKon chog rgyal mtshan (1388-1471) and [Sems dpa' chen po] gZhon nu rgyal mchog (ca. 1350-ca. 1400).

[2] The form sbyong follows the readings in the BCA commentaries by Kun bzang dpal ldan (=Kun bzang chos grags; PJTG: 146b) and [mKhan po] gZhan dga' (1871-1927; PJCG: 36b), both noted students of the eclectic (Ris med pa) scholar 'Jam mgon 'Ju Mi pham rnam rgyal rgya mtsho (1846-1912), who was renowned for his philological expertise. In light of MVYT 600 this should be the correct form, yet it is sbyang which appears in the canonical translations of the BCA (sems sbyang) and its commentaries, probably as a result of an early misreading, since the more correct perfect form would be sbyangs. It is interesting that at this place in his edition Bhattacharya has spyod (i.e., sems spyod) suggesting that what he had before him was sbyong, as both pa/ba and nga/da can be easily misread for each other.

[3] ṣems sbyong ba yi spyod pa ni/ nges par de srid spyad par bya; Cittaśodhanam-ācāram niyataṃ tāvadācaret.

[4] Compare terms such as "pure mind" (pariśuddha-manaḥ) in MVYT 194, "purity of mindfulness" (smṛtipariśuddhi), as a descriptor of the fourth meditative absorption (dhyāna; Abhidharmakośa 8: 8; Vasubandhu: 149) and its Pāli equivalent satiparisuddhi (Buddhaghosa: 171).

[5] "Cittasaṃkleśāt sattvāḥ saṃkliśyante cittavyavadānād viśudhyante." This quotation, whose original source is unknown, is found in many sūtras and commentaries, including the Ratnagotravibhāga and the Vimalakīrtinirdeśa (see Lamotte: 52-53, 174).

[6] This was commented upon by sTod lung pa Rin chen snying po, better known as gZhon nu 'od (1032-1116; see Tucci, 1949, vol. 1: 98-99). See also the bKa' gdams thor bu, translated by Wangyal (119-169).

[7] For example, works by Shar ba Yon tan grags (1070-1141, see BA: 272) and sNe zur pa Yon bstan grags [?=sNeu sur pa Ye shes 'bar, 1042-1118]; RSBT: 1287.[page 254]

[8] For example, the popular Subhāṣitaratnanidhi ("Treasury of Aphoristic Jewels") of Sa skya Paṇḍita (1182-1251) and the Bya chos rin chen 'phreng ba ("Precious Garland of the Dharma Among the Birds"; Conze, 1955). For further examples see Stein: 266-269.

[9] In addition to the BCA these are: the Bodhisattvabhūmi ("The Stages of the Bodhisattva") and the Mahāyānasūtrālaṃkāra ("An Ornament for the Mahāyāna Scriptures") by Asaṅga/Maitreya; Śāntideva's anthology of selections from the Mahāyāna sūtras and complement to the BCA, the Śikṣāsamuccaya ("Collection of Religious Instructions"); the Jātakamāla ("Garland of Buddha's Birth Stories") by Āryasura; and the Udānavarga ("Inspired Sayings"), the Sanskrit counterpart of the Pāli Dhammapada.

[10] See, for example, the commentary on the mental purification teachings in Tsong kha pa's Lam rim chen mo ("Great Stages of the Path") cited in Smith (76). Klong rdol bla ma also presents stages of the path and mental purification teachings as complementary, analyzing both in the same work (LRCB), and another text uses Tsong kha pa's Lam gyi gtso bo rnam gsum ("Three Principal Aspects of the Path") as a basis for mental purification practice (Taube: 923).

[11] For the little presently known about this important figure, see Eimer (vol. 1: 167-169, 194-196) and Chattopadhyaya (84-95).

[12] A number of translations and studies of the LBDDM and related texts have appeared under dGe lugs pa auspices in recent years (e.g., Kelsang Gyatso, Rabten and Ngawang Dhargyey, Dalai Lama XIV, Mullin). I believe that the translation of blo sbyong in these works as "mental training" reflects the influence of modern colloquial Tibetan. In the spoken language, the root sbyong is used with another root, bdar, to form the verb "to train" (Goldstein: 808). While this is appropriate in contemporary usage, it should be noted that the primary sense of the root bdar, as with sbyong, is "to polish or clean," and the combination suggests nothing so much as the English idiom "to polish up," which even in colloquial contexts preserves the essential metaphor. Consequently, the translation of blo sbyong as "mental training," while appealing as a description in a contemporary idiom of Buddhist practice, obscures what the authors of these works saw as their purpose: instruction in the purification of the mind, the traditional goal of Buddhist practice.

[13] Tibetan: sngon 'gro rten gyi chos bstan pa / dngos gzhi byang chub kyi sems sbyang ba / rkyen ngan byang chub kyi lam du bsgyur ba / tshe gcig gi nyams len dril nas bstan pa / blo 'byongs pa'i tshad / blo sbyong gi dam tshig / blo sbyong gi bslab bya.

[14] Sendai no. 7007. The title contains a double meaning: Mental purification itself is like a discus or "wheel weapon" (mtshon cha 'khor lo) which cuts through the vitals of the enemy of egocentricity (LBTCK: 128); it is also a counter-weapon against the discus-boomerang of bad karma, referred to in the refrain to vv. 11-48. The only published translation of this work is a loose rendering with interpolated material, published in India (Ngawang Dhargyey et al.). Its commentary, the TCKZB, consists of lecture notes (zin bris) on the oral explanation of [Rwa sgreng A chi tu no mon han; Blo bzang ye shes][page 255] bsTan pa rab rgyas (1759?-1816) (Ngag dbang chos 'byor: v; and see Smith: 104). A more exact translation of the LBTCK, along with part of the TCKZB, is found in Kirtz. The present writer and Geshe Sopa are preparing a new translation and study of the LBTCK, along with the rMa bya dug 'joms.

[15] Yāmāntaka is a major deity in both the bKa' gdams pa (BA: 374) and dGe lugs pa schools (Lessing: 75-76, 91; Tucci, 1936: 78-82). He is the fierce form of Mañjuśrī, the embodiment of wisdom.

[16] This teacher of Atiśa is described in various places as both a strict non-Mahāyānist and a devoted practitioner of bodhicitta (Eimer: 130, 153; dNgul chu mThogs med: 207; Chattopadhyaya: 80-81). He is also given as the author (Thu'u bkwan: 109) of the companion piece to the LBTCK, the rMa bya dug 'joms ("The Peacock's Conquest of Poison"; in LBLB: 145-157), which elucidates the course of mental purification in the form of an extended commentary on the opening lines of the LBTCK.

[17]

The peacock is important in Tibetan culture; it is represented in religious folklore and dance (Conze, 1955: 31-32, 60) and is associated with magical charms against snake bite (see Panglung). The peacock's protective quality against poison apparently derives analogically from its ability to kill snakes and its immunity from snake venom, as expressed in a verse of unknown provenance quoted in Prajñākaramati's commentary to the BCA (BCAP: 240): "The snake is born for the purpose of the peacock's happiness; because [the peacock] has become accustomed to poison, poison is an elixir [for him] (ahirmayūrasya sukhasya jāyate/viṣaṃ viṣābhyāsavato rasāyanam)." The earliest Tibetan reference to black aconite being the peacock's nourishment that I have found is in Sa skya Paṇḍita's autocommentary to SBRN v. 152 (LSDG: 138): "Its food is the very fearful great poison, black aconite (bstan dug)."

The peacock is to some extent conflated with the garuḍa, which is also known for its poison-destroying qualities (Hopkins: 21-22; Wayman: 65-68). Eating peacock flesh is also said to confer immortality (Fausbøll: 80-84). Hindu lore considers the peacock to be immune from all disease (Mani: 498-499), and its bile is regarded as an antidote against poison in the Buddhist medical literature (Filliozat: 31).

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