The bit about the earliest texts being exclusively in Pali is Theravada propaganda that has become received wisdom. The truth is the early texts were written in a number of Middle-Indic vernaculars (prakrits). The Sarvastivadin texts (and those few that remain from the other early schools) are of just as ancient a providence as the Theravada texts, despite having been translated into Sanskrit at some point. Further, the Pali in which the Theravadin texts are now preserved is a literary recension of one particular early prakrit and are in a sense translated no less than the Sanskrit one are.
Thanks for the correction! I haven’t studied that period at all.
The one thing I have gathered about the pre-Mahayana period is that Buddhists have been arguing about which texts are valid for pretty much as long as there have been Buddhists.
All good fun, so long as it is done in a cheerful and friendly way. Unfortunately, that is not always the case . . .
It is my understanding that for a lineage of a practice to be maintained there must be a continuous oral transmission from it's source (the "lung" in tibetan). For example, to be qualified to practice a specific tantric sadhana one must receive the lung, tri, and wang from a qualified lama who holds that practice. This being the oral/reading transmission, the explanation of how to do the practice, and the empowerment for that practice. If the continuity of the oral transmission is lost or cut then one can not receive all the necessary requirements. Since no tibetan texts have remained from the time of the terton then there can not be a continuous lineage of oral transmission. For the Aro Ter the only possibility that I can see for establishing an oral transmission is that Ngak'chang Rinpoche "rediscovered" the Aro Ter. There is a precidence for this. Some of the great tertons in later Tibetan history rediscovered earlier termas and re-established their continuity. In this case then, Ngak'chang Rinpoche would also be a terton. Is that the case?
Sorry to be slow to follow up; I was on retreat last week.
Ngak'chang Rinpoche "rediscovered" the Aro Ter.
Yes, that's right.
Some of the great tertons in later Tibetan history rediscovered earlier termas and re-established their continuity.
Yes; for example, Jigme Lingpa rediscovered the Longchen Nyingthig, which was originally a terma of Longchenpa's, and which Longchenpa passed to Jigme Lingpa in vision.
In this case then, Ngak'chang Rinpoche would also be a terton.
Technically, no. Aro Lingma was the terton of the Aro Ter, and Ngak'chang Rinpoche only recovered it due to past-life memories.
This seems to me largely a distinction without a difference, but there are technical details that distinguish the two cases.
In my view there are no "rules" of transmission, there is only transmission. I discuss this in my video blog. I make no claims that this is the highest realization, only the highest realization I have attained. I offer it here for consideration.
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The basic point stands, with
24 Oct 2008
The basic point stands, with a minor correction.
The bit about the earliest texts being exclusively in Pali is Theravada propaganda that has become received wisdom. The truth is the early texts were written in a number of Middle-Indic vernaculars (prakrits). The Sarvastivadin texts (and those few that remain from the other early schools) are of just as ancient a providence as the Theravada texts, despite having been translated into Sanskrit at some point. Further, the Pali in which the Theravadin texts are now preserved is a literary recension of one particular early prakrit and are in a sense translated no less than the Sanskrit one are.
Just sayin.
Thanks for the correction
24 Oct 2008
Thanks for the correction! I haven’t studied that period at all.
The one thing I have gathered about the pre-Mahayana period is that Buddhists have been arguing about which texts are valid for pretty much as long as there have been Buddhists.
All good fun, so long as it is done in a cheerful and friendly way. Unfortunately, that is not always the case . . .
David
Oral Transmission
5 Mar 2012
Hi,
It is my understanding that for a lineage of a practice to be maintained there must be a continuous oral transmission from it's source (the "lung" in tibetan). For example, to be qualified to practice a specific tantric sadhana one must receive the lung, tri, and wang from a qualified lama who holds that practice. This being the oral/reading transmission, the explanation of how to do the practice, and the empowerment for that practice. If the continuity of the oral transmission is lost or cut then one can not receive all the necessary requirements. Since no tibetan texts have remained from the time of the terton then there can not be a continuous lineage of oral transmission. For the Aro Ter the only possibility that I can see for establishing an oral transmission is that Ngak'chang Rinpoche "rediscovered" the Aro Ter. There is a precidence for this. Some of the great tertons in later Tibetan history rediscovered earlier termas and re-established their continuity. In this case then, Ngak'chang Rinpoche would also be a terton. Is that the case?
Thanks
Terma rediscovery
12 Mar 2012
Hi,
Sorry to be slow to follow up; I was on retreat last week.
Yes, that's right.
Yes; for example, Jigme Lingpa rediscovered the Longchen Nyingthig, which was originally a terma of Longchenpa's, and which Longchenpa passed to Jigme Lingpa in vision.
Technically, no. Aro Lingma was the terton of the Aro Ter, and Ngak'chang Rinpoche only recovered it due to past-life memories.
This seems to me largely a distinction without a difference, but there are technical details that distinguish the two cases.
David
The Basis of Transmission
29 Mar 2012
In my view there are no "rules" of transmission, there is only transmission. I discuss this in my video blog. I make no claims that this is the highest realization, only the highest realization I have attained. I offer it here for consideration.
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