Page 14 - Handbook of Tibetan Buddhist Symbols

Handbook of Tibetan Buddhis#128 9/1/10 11:23 AM Page xiii

Introduction xiii

subjects of contemplation they continually twelfth century. The tantric transmissions of
deepen in significance to accord with the Vajrayana Buddhism were ‘revealed’ be-
practitioner’s emotional, mental, psychologi- tween the eighth and twelfth centuries, and
cal, philosophical, and spiritual capacities. this period of four hundred years represents
In the Buddhist scriptures each of these nu- the final blossoming of Indian Buddhist cul-
merical lists may be further subdivided into ture. It was during this same period that the
various aspects or components. The six per- Buddhist teachings were being transmitted
fections, for example, are each divided into into Tibet through Kashmir and Nepal, and
a further threefold structure. The ‘absolute’ translated from Sanskrit into Tibetan. Most
meaning of these terms exists only within of the symbols that appear in Tibetan art are
the enlightened mind, where they sponta- of Indian Buddhist origin, and many of these
neously manifest as the innate radiance of symbols already existed in ancient India
the Buddhas’ infinite clarity, wisdom, com- prior to the advent of Buddhism itself. Simi-
passion, and love. larly all of the Buddhas, Bodhisattvas, major
The vast pantheon of Buddhist deities yidam and protective deities are of Indian
and their symbolic attributes are purely an Buddhist origin, and are adorned in the silk
encapsulation or visual expression of the en- robes and jewel ornaments of Indian royalty,
tire path of the Hinayana, Mahayana, and or the bone ornaments and animal skins of
Vajrayana teachings. They can only really be Indian tantric yogins and yoginis.
understood through a deep comprehension The indisputable Indian origin of most of
of these teachings, and they can only be di- these symbols inevitably poses the question:
rectly realized through the continuity of “What is it that distinguishes Tibetan Bud-
prolonged practice, performance, and per- dhism from early Indian Buddhism?” In his
fection. To think that one can understand book The Jewel in the Lotus (London. Wis-
them through historical, psychological, or dom. 1987), Stephen Bachelor writes: “In
comparative interpretation is simply not ad- their presentation of Buddhism the Tibetans
equate. Buddhism is a living tradition that did not diverge greatly from their Indian
extends back over two and a half thousand forerunners in terms of doctrinal content,
years, to which thousands of great scholars, but in the ways in which they organized this
philosophers, and practitioners have devoted content into systematic stages leading to en-
their entire lives and being. These teachings lightenment. It is the logic of the Buddhist
are perfectly integrated as they are and need path which is Tibetan, not the individual
no alternative interpretation. They can be doctrines or insights which are arranged in
apprehended and understood by the human the light of this logic. What gives Tibetan
mind, and herein lies the immaculate beauty Buddhism its own peculiar flavor, therefore,
of this ‘living tradition’, wherein one ulti- is not any uniquely Tibetan ingredient, but
mately realizes that the dharma exists the way in which these common Buddhist
nowhere except in one’s own mind, and that ingredients have been blended together in
what one has been looking for is in reality the Tibetan mind.”
what is actually looking. I have now been involved in the study
Buddhism evolved within its homeland of and practice of Buddhist art for more than
India for seventeen hundred years, until the thirty years, yet never have I ceased to be
invading Islamic armies finally destroyed its amazed by all of the incredible wonders and
great monastic academies at the end of the insights that I have discovered within it.