By Jan-Ulrich Sobisch
Even supposing all Tibetan Buddhist faculties authorized, including the 3 automobiles of auditors (sravakas), bodhisattvas, and Tantric adepts, the life of 3 platforms of vows, the query approximately no matter if those 3 vows coexist, and if that is so, how they coexist, frequently grew to become the topic of extreme scholastic dialogue or even of sharp controversy. at the least as early because the 12th century, opposed to a historical past of a very good majority of Tibetan Buddhists maintaining all 3 vows, Tibetan spiritual masters started not just to explain the ethical codes in the framework of every respective motor vehicle, but additionally to debate the possibility-or certainly, the necessity-for a unmarried individual to perform all 3 platforms of vows jointly. The comparable doctrinal discussions proceed right down to the current day. Its contributions shape the as-yet principally unexplored " 3 Vow" (sdom pa gsum) literature, constituting a unique style of Tibetan literature (the sdom gsum bstan bcos) and in addition the subject of similar discussions in writings of alternative genres reminiscent of directions (zhal gdams, etc.), replies (zhus lan or dris lan), and notes (zin bris, etc.).
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Extra info for Three-Vow Theories in Tibetan Buddhism: A Comparative Study of Major Traditions from the Twelfth through Nineteenth Centuries
Du shes gtso bar 'gyur bar bzhed. 105 rp o-rje-shes-rab, Same Intention, ch. ill, no. 7: yid kyi mam pa gsum gtso bor spong dgos par bzhed. , Clear Differentiation of the Three Vows, ch. I, vv. 1-4. Furthermore, the discussion has been picked up in a controversial manner by Shakya-mchog-ldan, too. For this, see his Golden Key, fols . 2r-1Ov, questions I, 1-3 . For Go-rams-pa' s comments on these, see his Treatise of the Three Vows [Containing] Replies to Questions (see p. 29), fol. 3r-4r. 3.
98 Aryagrhapatyugrapariprcchiiniimamahiiyiinasutra, P vol 23, no. 760. , Clear Differentiation of the Three Vows, ch. I, v . 33. • • • 40 The Three-Vow Theories in Tibetan Buddhism ( . . ) because of abandoning the training, at the time of death ( . . ) . ,, 100 Go-rams-pa refers to this verse in his Detailed Exposition (fol. ' s Clear Differentiation of the Three Vows (ch. I, v. 5b-e) , where the verse is quoted in full. Some lines before Sa-pal). had made the remark: " [The priitimolq;a vow] persists as long as one lives, at the time of death the vow is abandoned.
If one would find the same kind of systematic organization throughout the whole work, Taranatha would indeed have had a good point when he observed that the Garland of Rays shows " clear signs of being a Tibetan composition. 2 . , p. ), I tend more to believe that Vibhiiticandra might have modelled his presentation of the vows in these sections 2-13 after a Tibetan composition, or he 80 Cf. my remarks in chapter 2, section 1 . On the life and works of Go-rams-pa, see chapter 2, sections three through five.
Three-Vow Theories in Tibetan Buddhism: A Comparative Study of Major Traditions from the Twelfth through Nineteenth Centuries by Jan-Ulrich Sobisch