Samya Research Articles

The Embodiments of View: Simultaneous and Gradual Approaches in the Contemplative Typology of the Great Perfection

The assertion of a state which is unconditioned and beyond temporal change creates unavoidable tensions for any Buddhist account that concerns the shift from worldly experience to a liberated one. The presence of such tensions can be found in the controversy between simultaneous (cig char; yugapad) and gradual (rim gyis; krameṇa) conceptions of the contemplative path and the state of liberation itself. This controversy found its early Tibetan expression in the so-called bSam yas debate, in which representative figures of both approaches argued about basic contemplative and soteriological issues. Later on, Klong chen pa, the renowned 14th century Tibetan teacher, explicated several contemplative typologies that included elements from both approaches. This research belongs to qualitative research using two interpretative perspectives, namely the Pragmatic attitude that focuses on the actual results of the scheme and the Transcendental point of view. The results showed that by examining the typologies and their presuppositions it becomes clear how the efficacy of each approach is closely related to individual capacities of practitioners. As such, the tension between simultaneous and gradual models is revealed as deeply contextual and not binary.

Two Concepts of Meditation and Three Kinds of Wisdom in Kamalasila’s Bhavanakramas

A close reading of the three Bhavanakramah texts, written by Kamalasila (740–795 CE), reveals that their author was aware of two competing concepts of meditation prevalent in Tibet at the time of their composition. The two concepts of meditation,associated with the Sanskrit words bhavana and dhyana, can be related respectively to the Indian and Chinese sides of the well-known debates at bSam yas. The account of the Mahayana path outlined in these texts implies an acceptance of the precedence of bhavana over dhyana. In this paper I argue that Kamalasila advocated bhavana – a conception of meditation which encompasses non-conceptual dhyana, but which also includes a discernment of reality (bhuta-pratyaveksa) that is conceptual in nature. Such conceptual discernment should not be understood simply as a process of ordinary rational understanding (cintamayi prajña) but rather as constituting a special kind of meditative wisdom (bhavanamayi prajña). A failure to recognize the subtle differences between Kamalasila’s employment of the terms dhyana and bhavana, along with his advocacy of the latter, could easily lead to mistranslation and, with this, a basic misunderstanding of his position. In particular, it could lead to a conception of insight (vipasyana) that is overly intellectual in nature. Given the historically important role that these texts played in the formation of Tibetan Buddhism, the implications of such a misconception could be far-reaching. This paper attempts to clarify the key meditation terminology found in the Bhavanakramas as well as demonstrate the rationale for using ‘meditation’ as the default translation for bhavana.

Wallpaintings and Mandalas at bSam-yas

Wallpaintings and Mandalas at bSam-yas

The Debate at bSam yas: A Study in Religious Contrast and Correspondence

The Debate at bSam yas: A Study in Religious Contrast and Correspondence

On the Debate of bSam-yas according to Tson-kha-pa's Lam-rim chen-mo

On the Debate of bSam-yas according to Tson-kha-pa's Lam-rim chen-mo

A Ninth Century Inscription from Rkoṅ-po

During my stay in Tibet from 1946 to 1950 I undertook to edit the late Sir Charles Bell's material on the inscriptions at Lhasa and Bsam Yas. This work led me to try to trace as many ancient Tibetan inscriptions as possible, and my inquiries took me to the rdo riṇs at Mtshur Phu, Saṅs Rgyas Dgon-pa, Hphyoṅ Rgyas, and Žva-ẖi Lha Khan, as well as to many likely but unproductive sites such as ẖu Žaṅ and Lha-Khaṅ Rdzoṅ. I also heard vague rumours of an old inscription somewhere near Rtse Bla Sgaṅ, on the Gtsan-po (Brahmaputra). As it would have needed more than six weeks' absence from my duties at Lhasa, I was not able to visit the place myself but I eventually enlisted the help of the young but very learned Bkaẖ Rgyud-pa Lama, Bdud ẖjoms Rinpoche, whose monastery is in that area and who was engaged on building a new lha-khan at an ancient site called Zans Mdog Dpal Ri. He had seen the inscription which, he said, was carved on a pillar or rock face beside the track along the north bank of the Gtsan-po, in an area known as De-Mo Sa. It was said to be sheltered by shallow stone walls supporting tiled eaves and to be almost completely buried in sand. The few lines which were visible were reported to refer to Khri Sroṅ Lde Brtsan and to contain the words “Kon Jo”, from which local tradition assumed that it referred to the Chinese princess who was (incorrectly) said to be the mother of Khri Sroṅ Lde Brtsan.