Tantric Buddhist Apologetics, Or Antinomianism As A Norm

T ANTRIC BUDDHIST ApOLOGETICS OR ANTINOMIANISM AS A NORM Isabelle Onians March 28,2003 Z, e "2001..1 ( Lf"~ ~ Tnntric Buddhist Apologetics or AntinomianiJm as II Norm sublnitted by Isabelle Onians ofWolfiol1 College, Oxford for the Degree ofD. Phil. in Triniry Term 2001 [, "- ~oo 1-) A This thesis poses the question of Tantric Buddhist apologetics: how did the authors of that tradition, named and anonymous, respond to the need felt to justify [heir religious practices, inasmuch as those appeared anomalous within the larger context of Buddhism in India? 'fhe subtitle signals my ancillary theme herein, on the nature of the Tantric Buddhist system: to what extent can it be described as antinomianism as a norm? In addition to the undated scriptural Tantras themselves, our principal Sanskrit sources belong to the culmination of Indian Higher Tantric Buddhist exegesis between the tenth and twelfth centuries AD. One previously unpublished text, the Abhifekanirukti, particularly ilnportant for its rare analysis of the problematic sexual initiation, is translated in full as an Appendix. Also studied are the Tibetan translation of the Nayatrayapradipa, a work which is not known to survive in Sanskrit, as well as the famous Bodhipathapradipa (with auto-commentary, both preserved only in Tibetan), composed on the request of a Tibetan king. In the Introduction I set the scene for the main topics with a presentation of related issues in the early Buddhism of the PaJi Canon and in the Mahayana, historically intermediary between 'early' and Tantric Buddhism. Part I assesses the relationship of these three Buddhisms, from the point of view of proponents of the later developments: did they, and can we, perceive aunt ry in the whole? With Part II the central paradigm of my thesis is broached. How did Tanrric Buddhis[ commentators describe the function of their sexual initiations; were they considered essential to the religion; and if so, how to proceed when the candidate is a monasric, a priori celibate? The Conclusion rerurns to the two ritle phrases and reconsiders their aptness for representing this dissertation's aims and results. BSTRACT: Figure I: These reliefs precede my dissenation because they graphically illusnare [he way that sensual relationships were long incorporated a( the heart of even monastic Buddhist insirurions. Erotic (maithuna) carvings are everywhere in the artistic decoration of temples and monasteries, in the cicy-state of Nagarjunakonda, for example (DuTT 1962, plate 6), or at Ajanra (GHosH 1967, plate M). The sculpture above is from the left-hand door-jamb of a monastic cell in me southern suire of Monasrery 45 at Sanchi (photo author; cf. DUTT 1973:53-56). Figure II: The above sculpture is from the right-hand door-jamb of the antecp~ber of the inner satlc[um of Temple 45 at Sancru (photo author). Co Iltents INTRODUCTION Buddhist Core Moralit), /v/nhii)'iillll Et/Jics Ethic,,1 ProblelllS Olltolog), tlnd EtiJics Sujfirillg lInd iII Opposite in Ear6' Bllddhisnl Happiness 011 the Pllth Happiness as the Goal Sellsttal Pleasure Desire for Hnppiness I. 8 17 20 27 29 32 36 42 ~ 54 MANTRANAYA, MAHAYANA AND BUDDHISM: UNITY IN DIVERSITY? Ge1leral Apologetic Buddhologies Tanrric Buddhisms The Historical Buddha's Tantric Enlightenn1ent The Buddha, Author of the Higher Tantras Apologetic C01Jl1Jlellf(1I0rS The Tattv/,rohliivali and the SlIbhii.sitaJar!1gr./hn Tripi~akamalaJs NayatraYllprndipa The Greatness of the Mahayana The Four Distinctions of the Manrranaya Lack of Confusion ~/fultipliciry of Means Lack of DifficuJry Four Divisions of Practitioners For Those of Keen FacuJ ties Tsong kha pa conh-a Tripi~akama]a The StbitislllJlIlCcllya lvlahama[i on [he piikinivajrflplli