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Abhayakaragupta

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Abhayākaragupta
19th-century drawing of Abhayakaragupta
Personal
Bornc. 1064 CE
Jarikhanda
Diedc. 1125 CE
ReligionBuddhism
School
Education
Senior posting
TeacherRatnākaragupta

Abhayākaragupta(Wylie:'jigs-med 'byung-gnas sbas-pa) was a Buddhist monk, scholar and tantric master (vajracarya) and the abbot ofVikramasilamonastery in modern-day,Biharin India. He was born in somewhere in Eastern India,[1]and is thought to have flourished in the late 11th-early 12th century CE, and died in 1125 CE.[2][3]

Abhayākaragupta's magnum opus, theVajravali,is a "grand synthesis of tantric liturgy" which developed a single harmonized tantric ritual system which could be applied to allTantric Buddhistmandalas.[4]

According to A.K. Warder, Abhayākaragupta developed theMantrayana-Madhyamakadoctrine to its final Indic form.[5]Matthew Kapstein sees him as "among the last great masters of Buddhism in India."[6]

Life

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Some Tibetan sources identify his birthplace asJarikhandawhichTaranathaplaces next to Odisha.Gudrun Bühnemannidentifies this as modern-dayJharkhandaround theChota Nagpur PlateauandRahul Sankrityayanidentified his birthplace with the modern-day town ofDeoghar.[7]The Tibetan translation of his work the Vajrayãnâpattimanjari states that he was "fromMagadha"which is likely referring to where he worked around the monasteries ofNalandaandVikramashila.[7]He is said to have become a Buddhist monk following a prophetic vision after which he trained extensively intantra.[8]

Born in 1064 CE, as a youth, and on the advice of a youngyogini,he went to the country ofMagadha,"where he learned the five sciences and became well known as apandit."[9]During the reign of KingRāmapāla(c. 1075-1120),[10]there was a great revival of Buddhism under Abhayākaragupta. He taught at theVikramashila Mahaviharaas well as at Vajrāsana (Bodh Gaya) andOdantapuri.He is credited with many miracles including feeding the starving in the city ofSukhavatifrom his mendicant bowl which was replenished from heaven, and bringing a dead child to life in the great cemetery ofHimavana.[11]

Teachings

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11th or 12th century Vajravali manuscript, compiled by Abhayakaragupta[12]

Abhayākaragupta's scholarship extended from Mahayana doctrine and philosophy to Tantric Buddhist ritual and practice. David Seyfort Ruegg, writing about one of his main scholarly works writes:

TheMunimatalamkarais one of the last of the major comprehensive treatises of Indian Buddhism, and it presents a treatment of Mahayanist thought based on thePrajnaparamita,MadhyamakaandYogacaratraditions. Although as such it is not in the narrowest sense a work of the Madhyamaka, it bears testimony to the efforts made by the later Madhyamikas systematically to elaborate a synthesis of the entire Mahayanist tradition.[13]

TheMunimatalamkarasurvives in Tibetan, and it was widely studied in Tibet until the 14th century when it was displaced by native treatises on similar subjects.[14]

Another major text by Abhayākaragupta is the great Tantric work, theVajravalimandopayikawhich is a systematic exposition ofTantric Buddhistritual (amandalavidhi) as a generic system applicable for all tantras.[15]This work deals with preparation of the sacred space, 'installation ceremonies', tantric mandala construction (mandalakarman), and the performance of tantric consecration or initiation (abhiseka).[16][17]It is probably the first generic work of its kind which is not tied to an individual tantric tradition, but was meant to be used with all tantras and mandalas.[17]In the Vajravali, Abhayākaragupta synthesized previous Tantric ritual traditions such as those of Pundarika and Padmavajra and created a standardized 'sequence of rituals' (prakriya).[18]In the beginning of this work, Abhaya summarizes his intent for composing it thus:

The mandala and other rituals taught by the teacher have been divided into two classes (yogatantra and yoginitantra). We shall summarize them here as clearly and as systematically as possible. Moreover, the ritual treatises compiled by (other) preceptors (acarya) lack completeness, thematic core, lucid expression and sometimes authenticity and consistency. Therefore, we shall adorn it with all such good qualities.[19]

Abhaya composed this work by selecting mandala systems and rituals from different tantric traditions and texts, and attempting to strike a balance between theyoginitantrasand theyogatantraworks.[20]

His other Tantric works expound in detail on particular practices in theVajravali;theNiṣpannayogāvalī(Garland of Completed Yogas), contains detailed descriptions of the drawing of 26 mandalas while theJyotirmañjaridetails the practice of fire rituals recommended in theVajravali.[16]

Mahayana texts

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Abhayakaragupta was an advocate for the authority ofMahayanatexts over texts from other schools of thought which he terms "Śrāvakayāna"(Vehicle of the Disciples). The last chapter of theMunimatālaṃkāracontains a discussion where Abhayakaragupta argues that the Mahayana is great due to the "seven points of greatness" set out byAsangain hisAbhidharma-samuccaya.He contrasts Mahayana texts with theTripiṭakawhich he states contradict each other and therefore cannot be a representation of the words of theBuddha.[21]

Abhayakaragupta built upon the work of earlier authorities includingNagarjuna,BhāvivekaandVasubandhuwho also pointed out the contradictory statements within the texts of other schools. What is unique about Abhayakaragupta's arguments is that he argues that Śrāvakayāna cannot be considered the words of the Buddha and that Mahayana texts cannot be grouped with them because the latter are inherently superior.[21]

Two truths doctrine

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In theMunimatālaṃkāra,Abhayakaragupta set out that thetwo truths doctrineis the most crucial of teachings. It was his position that all other major doctrinal points and teachings could be subsumed under the banner of the two truths doctrine. These include the five dharmas, the three natures (Trisvabhāva), theEight Consciousnessesand the two selflessnesses.[21]

Buddha-nature

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With regard to the doctrine ofBuddha-nature,Abhayakaragupta was of the view that all sentient beings, regardless of which belief they adopt, can attain Buddha-nature as per theEkayānatheory. He states in theMunimatālaṃkāra:“every sentient being has Buddha-nature (tathāgatagarbha)”; that is, all sentient beings are able to reach the state of perfect awakening. ".[21] This view is similar to that expounded byKamalaśīlain the eighth century in his work, the Madhyamakāloka. Like Kamalaśīla, he also views Buddha-nature as being devoid of any intrinsic nature.

Abhayakaragupta's interpretation of Buddha-nature had an impact on later Indian Buddhist thinkers including Daśabalaśrīmitra, Ratnarakṣita and Jayānanda.[21]

Impact in Tibet

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Abhayākaragupta's school of Buddhism flourished in India until the invasions of the Turks in the 13th century killed or scattered them; but his teachings were continued and revered in Tibet. Through his works at Vikramasila, he exerted great influence on the formation ofTibetan Buddhism,particularly during the twelfth through fourteenth centuries.[22]

In the lineage of theTibetanPanchen Lamasthere were considered to be four Indian and three Tibetan incarnations ofAmitābhaBuddha beforeKhedrup Gelek Pelzang,who is recognised as the 1st Panchen Lama. The lineage starts withSubhuti,one of the original disciples ofGautama Buddha.Abhayākaragupta is considered to be the fourth Indian incarnation of Amitabha Buddha in this line.[23][24]

Works

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26 works are attributed to Abhayakaragupta of which twenty-five have been preserved in theTibetan languageand thirteen are still extant in the originalSanskrit.Of his works, twenty-two have been classified as tantric and four as non-tantric. His non-tantric works mainly focus onMadhyamakaphilosophy.[21]

His works include:

  • Vajravalimandopayika,a treatise on BuddhistTantra
  • Amnaya-mañjari,a commentary on theSamputatantra
  • Marmakaumudī('Moonlight of Points'), commentary on thePerfection of Wisdom Sutra in Eight Thousand Lines.
  • Ocean of Means of Achievement(Tib.sgrub thabs rgya mtsho)
  • Munimatālaṃkāra('Ornament to the Subduer's Thought', Tib.thub pa'i dgongs rgyan), an encyclopedic Mahayana treatise based onMaitreya'sAbhisamayalankara.[25]
  • Niṣpannayogāvalī(Garland of Completed Yogas), a text which explains how to draw 26 kinds of mandalas.[2]
  • Jyotirmañjari,discusses fire ritual (homa)
  • Kālacakrāvatāra(Introduction to the Wheel of Time)
  • Upadeshamañjari,explicates the generation stage and completion stage.

Footnotes

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  1. ^Buswell, Robert; Lopez, Donald (2014).The Princeton Dictionary of Buddhism.Princeton University Press. p. 2.ISBN9780691157863.
  2. ^abNakamura, Hajime. (1980)Indian Buddhism: A Survey with Biographical Notes.1st Indian Edition (1987), Motilal Barnasidass, Delhi, p. 335.
  3. ^Warder, A. K.(1970)Indian Buddhism.2nd revised edition: Motilal Banarsidass, Delhi. (1970), p. 485.
  4. ^Yong-Hyun Lee,Synthesizing a Liturgical Heritage: Abhayākaragupta's Vajravali and the Kalacakramandala
  5. ^Warder, A. K. (1970)Indian Buddhism.2nd revised edition: Motilal Banarsidass, Delhi. (1970), p. 505.
  6. ^Kapstein, Matthew.Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought,Wisdom Pubs. Boston, page 393
  7. ^abBühnemann, Gudrun (1992)."Some Remarks on the Date of Abhayākaragupta and the Chronology of His Works".Zeitschrift der Deutschen Morgenländischen Gesellschaft.142(1): 120–127.JSTOR43379879.
  8. ^Buswell Jr, Robert (2012).Princeton Dictionary of Buddhism.Princeton University Press. p. 2.ISBN978-1-4008-4805-8.
  9. ^Das, Sarat Chandra.Contributions on the Religion and History of Tibet(1970), p. 91. Manjushri Publishing House, New Delhi. First published in theJournal of the Asiatic Society of Bengal,Vol. LI (1882).
  10. ^Warder, A. K. (1970)Indian Buddhism.2nd revised edition: Motilal Banarsidass, Delhi. (1970), p. 485.
  11. ^Das, Sarat Chandra.Contributions on the Religion and History of Tibet(1970), p. 92. Manjushri Publishing House, New Delhi. First published in theJournal of the Asiatic Society of Bengal,Vol. LI (1882).
  12. ^"Vajrāvalī (MS Add.1703)".Cambridge Digital Library.
  13. ^Ruegg, David Seyfort.The Literature of the Madhyamaka School of Philosophy in India,Otto Harrassowitz • Wiesbaden, 1981, Volume VII, page 114.
  14. ^Kapstein, Matthew.Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought,Wisdom Pubs. Boston, page 394
  15. ^Arnold, Edward A. (editor.) As Long as Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama, 2009, page 415
  16. ^abTadeusz Skorupski.Jyotirmañjari of Abhayåkaragupta.The Buddhist Forum, Volume VI, The Institute of Buddhist StudiesTring, UK, 2001, 183-221
  17. ^abYong-Hyun Lee,Synthesizing a Liturgical Heritage: Abhayākaragupta's Vajravali and the Kalacakramandala,2003, p. 5.
  18. ^Yong-Hyun Lee,Synthesizing a Liturgical Heritage: Abhayākaragupta's Vajravali and the Kalacakramandala,2003, p. 1.
  19. ^Yong-Hyun Lee,Synthesizing a Liturgical Heritage: Abhayākaragupta's Vajravali and the Kalacakramandala,2003, p. 67-68.
  20. ^Yong-Hyun Lee,Synthesizing a Liturgical Heritage: Abhayākaragupta's Vajravali and the Kalacakramandala,2003, p. 68-69.
  21. ^abcdefEdelglass, William (2022).The Routledge Handbook of Indian Buddhist Philosophy.Taylor and Francis. pp. 615–630.ISBN978-1-351-03088-5.
  22. ^Kapstein, Matthew. Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought, Wisdom Pubs. Boston, page 393
  23. ^Stein, R. A.Tibetan Civilization,(1972) p. 84. Stanford University Press, Stanford, California.ISBN0-8047-0806-1(cloth);ISBN0-8047-0901-7(pb).
  24. ^Das, Sarat Chandra.Contributions on the Religion and History of Tibet(1970), pp. 81-103. Manjushri Publishing House, New Delhi. First published in theJournal of the Asiatic Society of Bengal,Vol. LI (1882).
  25. ^Tenzin Gyatso,the Fourteenth Dalai Lama. (1999)Kālachakra Tantra Rite of Initiation: For the Stage of Generation.Translated by Jeffry Hopkins. Enlarged edition, p. 141. Wisdom Publications, Boston.ISBN0-86171-151-3.
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