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Review Article
The Byang-gter and other Phur-pa traditions:
Reflections on Martin J Boord's
The Cult of the Deity Vajrakfla,
88
Book Reviews
The Three Levels of Spiritual Perception
Deshung Rinpoche
Trans: Jared Rhoton
Gareth Sparham
100
John Powers
Gareth Sparham
100
103
Contributors
106
Review Article
The Byang-gter and ot:her Phur-pa traditions:
Reflections on Martin] Boord's
The Cult of the Deity Vajrakila,
According to the Northern Treasures Tradition
of Tibet (Byang-gter phur-ba),
Institute of Buddhist Studies, Tring,
1993.
12.95
Martin Boord's The Cult of the Deity Vajraklla is a detailed study of the
textual materials and practice s of the Byang-gter tradition of rDo-rje Phur
pa (Vajrakllaya). It has a long section on the kIla and the Indian back
ground to the rites; it presents and assesses the traditional histories of the
Byang-gter and specifically the Byang-gter phur-pa, and it indudes much
on the ritual practices themselves, discussing the two Byang-gter Phur-pa
tantras at length. Martin Boord's life's work has been on the Byang-gter,
and his contribution in making this material publicly available is to be
welcomed. The book raise s issues of appropriate Western academic ap
proaches to the study of such Tibetan ritual texts, which I intend to
explore in focusing on certain a spects of the book 1
In parts, some of the language used is reminiscent of a previous
generation of Western scholars, whose heritage persists in contemporary
popular literature but is not usually now found in serious academic
analysis. Occasionally, we find morally judgemental and simplistic cha
racterisations of rites: "nefarious pursuits of the .. Kriyii period" (p.58),
.
lack of reflexivity on the author's part, but most of all, it fits uneasily with
his involvement in and admiration for the Phur-pa teachings. In the
context of the entire book, misleading statements are offset by the
presentation of traditional commentary. For example, in Chapter 3, a
contrast is made between the s1nJ:id-las rites which Boord describes as,
"akin to witchcraft or black magic" (p.74) and the stad-las rites relating to
Enlightenment. He' fails to me ntion how the smad-las rituals can also be
used on the Enlightenment p ath, and in fact complement the stad-las, by
destroying the obstacles and hostile forces which obstruct the V ajrayana
REVIEW ARTICLE 89
practitioner from his/her goal of realisation. Later, however, and indeed,
in the final sentence of the Conclusion (p.225), Boord summarises the
traditional exegesis of the "violent" rites. The forcefulness of the ritual
symbolism is certainly to be found in its implications of literally taking
life, and the tension between this destructive activity and the most funda
mental Buddhist precept Unlike some modem authors, Boord at least,
makes no attempt to gloss over the literal level of interpretation: it is only
a pity that this is portrayed in an uncritical way in various passages and
not clearly related to the "inner" levels.
Many of the slightly misleading comments do not seem to be due to an
inadequacy in Boord's understanding of the material so much as un
fortunate choices of words which carry rather inaccurate implications. The
union between the deity and consort is described (p.SS) as "an image of
desire fulfilled". Had "transcended" been substituted for "fulfilled", the
entire passage would have been rendered as a more accurate account. In
this respect, a final round of careful editing could have much enhanced
the presentation of the book: it is to be hoped that this will be considered
for any future editions.
The chapters on India are rather weaker than the rest of the book and
might have the unfortunate effect of detracting specialists in this area
from the very valuable later chapters on the Byang-gter Phur-pa. The dis
cussion on the origins of the kila and its Buddhist assimilation, which is
largely a resume of many of the available secondary sources, is interesting
and useful, but marred by some slight misrepresentations of these sources.
On page 6, we learn that a Buddhist form of Mahakala with kila legs was
worshipped in Khotan: a point Boord uses to demonstrate the antiquity
of an association between Mahakala and the klla. However, Nebesky
Wojkowitz (1975), who is given as Boord's source, actually merely says
(p.51):
According to... one of my informants, this form of mgon-po is supposed
to have been worshipped especially among the Buddhists of Khotan (Li
yul)
: in other words, we are dealing with an anecdotal account of a con
temporary Tibetan tradition about this deity, which may or may not have
a firm historical foundation.
Boord discusses M.A. Stein's Dun-huang discoveries of "kilas" which
probably date back to the first century Be, and on the basis of this, he
makes the definite statement (p.3) that in this case,
the form of the kfla unambiguously reflects its identification with a
wrathful divinity.
of tying down the gods with the magic kila," and concludes from this that
a
basic knowledge of kfla rites... appears to have been widely regarded
as essential to the tantric adept of India.
Although this conclusion may not be incorrect, Lessing and Wayman
(p.272, nbA), are in fact quoting Tsong kha-pa's slob rna'i re ba kun slang,
which gives a list of categories in the Vajrahrdayili ankiira-tantra, together
with commentary. Number 8 is, "the rite of accomplishing the fierce act".
REVIEW ARTICLE 91
phur ni tharns cad byang chub semsl pa ni lharns cad kun la khyab/ phur ni
Iharns cad gtso bo rnchag/ pa ni tharns cad 'khar gyis tshull phur ni thams cad
skl)e ba rned/ pa ni ral pa 'gags pa rned/ phur ni byang chub sems su gcigl pa
ni thams cad de ru 'grub/ (Boord: 250).
Boord (p.141) describes this as, "a religious etymology of the word 'kIla'"
and translates,
REVIEW ARTICLE 93
give the mistaken impreSSion that it is the Black Razor Tantra itself which
discusses "KY' and "la" rath er than "Phur-pa". Moreover, the suggestion
discussion. Thus, it is not clear how far his translations reflect his own
immersion in the Byang-gter tradition, the latter is more likely, but the
often difficult for the translator to recognise how far their own biases
Phur-pa literature and its oral interpretations to the wider Phur-pa com
mentarial traditions - a task f rom which Boord, after all, with his ex
can be excused.
most other Phur-pa texts of any length, contains selections from the
from other Phur-pa traditions with which I am familiar. The first verse
reads:s
hUm/ rdo rje khros pas zhe sdang gcod/ mlshon chen sngon po 'bar ba yis/ nam
mkha'i dkyil nas thigs pa shari srog gi sgo ru shar ba dang/ snying gi dkyil
du bsgom par bya/
Boord (p.137) translates from mtshan chen: "Within a blue blazing circle of
REVIEW ARTICLE 95
sharp weapons, the essential point arises from the centre of the sky".
Other traditions explain the "Great blue weapon" (mtshon chen) - or
"symbol" in some commentaries - to be the syllable hum, which arises as
a creative seed (since it gives rise to the mandala), in the centre of the
sky. There is nothing in the Tibetan of the verse to indicate the words,
"Within a ... circle of', nor to justify Boord's elaboration of the verse in
note 508. There he compares the Hindu teachings on the "purua" with
the "mahabindu" here, and refers to the Brahmasamhita V.3, in which a
vajraklla9 upon a lotus in the heart is surrounded by a protective circle of
ten spikes. He adds that this is the intended meaning here, stating that
this is made explicit in the abhiseka text he discusses in the following
chapter. However, I can find no commentary in the next chapter to sup
port this unusual reading. Indeed, in two places, he refers rather to a
single weapon: "ferocious samadhi of the blazing great blue weapon in
his heart" (p.146); "By means of the blazing great blue weapon, great
wisdom... arises" (p.155).
The next line of the verse is translated by Boord: "It enters the door of
the life force...". There are two variants - "sgo" (door) and "go" (place)}
which appear in Phur-pa texts, one of which presumably originally arose
as a result of a scribal error}1 but now, both have long established
commentarial traditions. Although there may be some inconsistency even
within specific textual cycles,1 2 in general "sgo" seems to be mqre usual
in the Sa-skya-pa Phur-pa texts, while "go" appears to occur more often
in rNying-ma-pa texts. The Phur-pa rtsa-ba'i dum-bu edited by the Sa-skya
Pandita has ."sgo", and is accordingly commented upon in Kong-sprul
(p.85, line 6 - 88, line 5), while the Phur-pa bcu-gnyis (various editions, Ch.7
- see Mayer, 1996) has "go".13 It would be interesting if the rNying-ma-pa
Byang-gter tradition consistently agrees with the reading which is more
usual in the Sa-skya-pa tradition. This is certainly implied by Boord's
edition of the Black Razor Tantra and from the translation here (which is
also repeated in the future chapters relating to other texts which include
the verse). However, some uncertainty remains since Boord makes rIO
comment on the alternative reading - perhaps it is unattested in the
Byang-gter?
In Kong-sprul's commentary, "sgo ru shar" is interpreted as "arising as
the door...", implying that the causal seed-syllable (hum) is the door
through which the deity and the mandala arises. While Boord's "enters
the door" is a perfectly acceptable translation, it is unclear whe
' ther this
is the most usual Byang-gter interpretation. It would seem (p.146) that the
rdo rje phur pa thugs gsang ba sku'i rgyud explains the line as relating to the
meditation on Hayagnva's seecj-syllable which protects the "door of life"
in the heart, but the reference is not entirely explicit.
hUm/ snying rjes bsgral ba'i dam Ishig nil bsad cing mnan pa ma yin tel
phung po rdo rjer gtam byas nasi mam par shes pa rdo rjer bsgom
It is worth noting that in the case of this verse, the Black Razor Tanlra is
in line with other rNying-ma-pa sources rather than the Sa-skya-pa ver
3
Boord's translation (p. 138) reads:
pervaded with the vajra (state)"} could have become, "gathered together
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97
Notes
1.
Thanks are due to Martin Boord whose work has stimulated this article.
Boord
Robert Mayer, 1996 (Chapter One), has shown it to be quite possible that the
original name in Indic sources could have been VajrakIlaya (a causative
imperative verb form)} and that there is therefore as yet inadequate data to
justify so radically emending the traditional Tibetan transliteration.
Later
I have drawn these examples from a translation which I made with the help
of the late B1a-ma Blo-gros of Rewalsar. An unattributed translation of thjs
text js publicly available in Crystal Mirror Volu1]1e II, <972, Tibetan Nyingrna
Meditation Center (Berkeley, California: Dharma Publishing): 17-38.
sTag
sham nus-Idan rdo-rje's Bod kyi ja rna ye shes rntsho rgyal gyi mdzad tshulrnam
par thar pa gab pa mngon byung rgyud mangs dri za'i glu 'phreng also contains
short comments on the syllables of the Vajra Guru mantra (K. Dowman 1984:
184-5).
5.
6.
"Om ye shes Inga! badzra klli phur bu/ klli ya 'debs pal sarba thams cadi
have amended this from kiliya - see the Tibetan in next note.
bighnan phur bu'i ri rab kyis mnan pal bam dbang du sdud pal hum gis sku
bskyed pal phat spro ba'i don du 'chad do/".
7.
Returning to notes
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
Bibliography
sources
C. Cantwell 1995 "To meditate upon consciousness as Vajra: ritual 'killing and li
beration' in the rNying-ma-pa tradition," paper delivered to the 7th Seminar
of the International Association of Tibetan Studies, Austria, June 1995.
Crystal Mirror Volume H, 1972, Tibetan Nyingma meditation center (Berkeley, CaliEnglish
REVIEW ARTICLE
99
history. Translated and edited by Gyurme Dorje with the collaboration of Mat
thew Kapstein (Boston Ma: Wisdom Publications).
F.D. Lessing and A. Wayman 1968 Introduction to the Buddhist Tantrie Systems (Delhi:
Motilal Banarsidass).
RD.S. Mayer 1996 The Phur-pa beu-guyis. A scripture from the rNying-ma'i
rgyud-'bum.
China (Oxford).
Tibetan sources
Karma gling-pa
badzra gu ru'i plum yon dang 'bTU 'grel, manuscript, n.d., n.p.
dpal rdo rie phur pa Ttsa ba'i rgyud kyi dum bu'i 'grel pa snying po bsdus pa dpal chen
dgyes pa'; zhol lung, n.d., n.p.
bDud-joms phur-pa bsnyen-y;g: bDud-'joms 'jigs-bral ye-shes rdo-rje, dpal rdo rje phur
bu bdud Joms gnam leags spu gr;'i stod las byang chub sgrub pa'; man ngag gsal bar
byas pa dngas grub rgya mtsho'; dga' stan.
HH.
bDud-'jams phur-pa las-byang: bDud-'joms 'jigs-bral ye-shes rdo-rje, dpal rdo rje phur
bu thugs gyi sgrub pa gsang ba'; rgya can bdud Jams guam lcags spu gri'i las byang
khrag 'thung mngon par rol pa'; dga' stOll.
HH
dpal rdo rie phur pa'i bsnyen sgrub gsal byed bdud rtsti 'ad can: 'Jam-pa'i dbyangs kun
dga' bsod-nams grags-pa rgyal-mtshan dpal-bzang-po, with notes added by
later masters.
Phur-jJa rtsa-ba'i dum-bu: rdo rie phur pa rtsa ba'i rgyud kyi dum bu. Three editions:
one from the Peking bka'-'gyur, Voi.3, no.78; one from the Kong-sprul
commentary (see above): 17-25; one from the sGrub-thabs kun-btus, VoI.PA,
p.127-131.