Elessar TelcontarBSTD 101 Terma Treasures in Tibetan Buddhism In this paper I want to discuss the importance of Terma (gTer-ma, concealed and then rediscovered treasures) to Tibetan Buddhism. I want to show how they provide authenticity for innovation that is in accord with the tradition. They mostly refer to Guru Padmasambhava (8 th century CE) the founder of Tibetan Buddhism, who is regarded by Buddhists of the Himalayan region as “the second Buddha”. He together with his realized disciples were hiding the Termas, “Concealed Treasures”, for the benefit of beings in the future when the Termas were revealed. Though closely linked to the Nyingma (Rnying ma) School the discovery of Concealed Treasures appeared in all traditions of Tibetan Buddhism1 starting with the Tertön (gTer-ston) or “Treasure Revealer” Sangye Lama (Sangs-rgyas bla-ma, ca. 1000 – 1080 CE, E.M. Dagyay) in the eleventh century. The Nyingma system of Terma Treasures is traditionally awarded to Guru Padmasambhava who as he and his helpers hid the Terma prophesied the future discoverers 2. The Concealed Treasures are mostly textual though there is also a variety of material objects (gTerrDzas)3. I will focus on the Treasure Texts which constitute of many different genres of Tibetan literature. There are various Treasure “cycles” (skor) that often form complete ritual and doctrinal systems like the Chokling Tersar cycle (mChog Gling gTer gSar, the New Treasures of mCh'ogGyur bDe-Ch'en Zhig-Po Gling-Pa), the Namchö (the Terma revelations of Ratna Gling-Pa) or the Könchog Chindü Tsedrub (of Rig-a'Dzin a'Ja'-Tshon sNying-Po). Those cycles form complete paths to liberation in their own right. 1 Geoffrey Samuel (1993) page 294 ff. gTer-ma also appear in the Bon-po Tradition which I will not further discuss as my topic is Tibetan Buddhism. 2 Discussed later 3 Discussed later see Tulku Thondup Rinpoche p. signs indicating the time for removal 3. Gyatso (1993). representatives of Guru Padmasambhava). At the time of concealment. signs he would bear. 67 . or temples and constitute of text written on scrolls or other objects (mostly in symbolic script) or other relics (gTerrDzas)9 that were hidden too.Historically out of rather pragmatic circumstances like hiding endangered texts and objects using maps of the hiding places 4. Mind Terma not employ outer objects. They were also entrusted to prophetic guides such as DDākinīs and Terma protectors7. pp. This is part of the Teachings of the Concealed Books (gter-chos). rDor rJes . The Termas are classified into Earth and Mind Terma.70 See also Eva M. 67. After discussing the Empowerment and Teachings Guru Padmasambhava concealed most of them in the natural state of the minds of disciples (their minds in the enlightened state). where and when the treasures will be discovered). I refer to the view of the Nyingma tradition as I further give a brief overview on the process of Concealment of Termas according to Tulku Thondup Rinpoche6.70 Such as Ekajat tī. phur pa (sacred daggers). name of the discoverer (gTer-ston) 4. symbolic script appears in the 4 5 6 7 8 See Janet B. Dagyay (1977). p. This process is known as the Aspirational Empowerment of the Mind-mandate concealment. or in the waking state (dngos) has further visions. 63. Padmasambhava and a few other persons after concealing the treasures after request described: 1. lists of hiding places 2. chapter of Guru Padmasambhava's hagiography. 107 ff Such as The mani bka' 'bum Taken from Tulku Thondup Rinpoche (1986). the Padma-bka'-thang. Earth Terma are material objects hidden in rocks. 9 Such as statues (sKu Tshabs. p. The earliest Termas5 were regarded as containing mostly historical texts. symbolic script. in a dream (rmi-lam). Guru Padmasambhava gave the blessing prophecy of the future discovery of the teachings8. Following the transmission the teachings were compiled and then written in symbolic scripts (DDākinī Language) on yellow scrolls of paper and concealed in different places. which will later be a point on legitimizing the Terma through the person of the revealer. and prophecy developed. Before the time of discovery the Tertön through visionary signs will know of the prophetic guide (prophetic directives that tell of how. lakes. Here it is important to mention that besides the concentration power of Guru Padmasambhava the power or level of the realization of the disciple plays an important role as the Treasure is hidden in the Buddha nature of the mind. then eventually he will undergo preparatory practices during which he in meditative experience (nyams). his family 5. Eventually a system of empowerments. The Tertön (gTer-ston) as the discoverers are called were in most cases prophesied in the 92. Vajrasādhuand Rāhu. p. This way of testing a teaching is (“thunderbolt” scepters). or [account of the] manner in which it came (byung-tshul). or [account of the] coming of the Treasure or Dharma (gter-'byung or chos-'byung). Gyatso (1993). of a sangha of elders. Also Gethin discusses this issue though in a much broader sense12. 12 See Rupert Gethin. similar to the 10 unanswerable questions. Gyatso (1993). The Foundations of Buddhism. Oxford University Press (1998). There are also often separate texts that have the purpose of engendering confidence in the legitimacy11. Here she gives a small list of rubrics of such texts. The other approach of establishing legitimacy is of an autobiographical nature. There is then the concern of the possibility of fake Treasures from within the Treasure Tradition. I want to refer to Gyatso as she discussed this issue concluding it in a very scholarly manner. the Treasure appears in the memory or as a realization of the discoverer.Tulku Thondrup Rinpoche. images . p. He mentions the generally accepted conditions which constitute a text being the words of the Buddha (buddha-vacana). 295 10 Janet B. Here the Tertöns qualities are described in on one hand praise the level of accomplishment and on the other give a humble account on the process of discovering out of the view of the Tertön in sometimes diary-like forms. Confidence-engendering account (nges-shis gskyes-pa'i lo-rgyus). Sutra and Abhidharma: the problem of textual authenticity. to put it differently. In each it is recorded that the Buddha himself has instructed monks to examine and consider whether a certain piece of teaching conforms to what they already know the teaching to be. development and Transmission of the cycle. I want to discuss this topic later and now focus only on the strategies or ways of approaching this matter from within the tradition.mind of the Tertön. These texts claim to give a historical account of the the Treasure. at least since Guru Chos-dbang (1212 – 70)10. They are namely 1. Samuel also counts “hidden valleys” for practicing in retreat or for escape from dangerous political situations . a story of the origin. 2. Words expressed by Buddha himself. .Geoffrey Samuel p. Illuminating the facts of this esoteric tradition in this way can in my eyes anyways only lead to their disprove (in a way of proving a closed cycle of legitimation) or. Hidden Teachings of Tibet (1986). 106 11 Janet B. 110. in giving them the right for authenticity in their own environment. 3. a group of specialists or a single specialist. namely that the author of the “core text” (gzhung-rtsa) is identified as Guru Padmasambhava. p. in as sense that ultimately such issues are not to be proven. As I have introduced Termas referring to the Nyingma School I mentioned already the very first claim of authenticity concerning the Treasures. its esoteric meaning. London 1986. Tulku Thondup Rinpoche. I want to point out the relevance of Tantric Transmission and its nature to Terma since they are considered to be the Short Transmition. Tantra is the Buddha nature of the ground. If 13 As I was told by Phakchok Rinpoche. Annuyoga. Also in the case of Terma this approach was used in the past as Tertöns employed philosopher in order to testify their treasure comparing them to Indic tantras13. Lineal uninterrupted Transmition from masters to their disciples going back to the Buddhas. Ultimately the legitimacy of a Treasure is given if it is in accord with the Tantras of the Buddha (which are in accord with reality). 14 Tulku Thondup Rinpoche. 45 15 1. Aural Transmission. Though there are different approaches of establishing legitimacy found within the Terma Tradition itself since it needed followers to be convinced of the teachings as any truth is of no use when nobody believes in it. Wisdom Publications. and texts of esoteric practices.not as subjective as it sounds. 1986. p. Thus Tantra actually means the ultimate nature of phenomenal existence. Indication Transmission. Atiyoga. and explains the Transmission of the Uncommon Tantras of the Nyingma: Mahāyoga. indications.” He then goes on stressing the necessity of preserving the accuracy of the transmission in order to maintain the efficacy so the teachings wouldn't become mere scriptural conventions and then gives an account of the different sorts of Transmission according to the Nyingma tradition15. they are ordinarily apprehended through words. The transmition of teachings and the esoteric power that comes from the primordial Buddha through master to disciple is the basis of the tantric tradition. Hidden Teachings of Tibet: an explanation of the Terma tradition of Tibetan Buddhism. and the bodies and wisdom resulting from spiritual practice and realization. which is Buddhahood. 2. dharmakāya. the union of the view and meditation of the path. Since I regard it as most relevant I will quote Tulku Thondup Rinpoche 14 about Transmission: “In order to comprehend the Terma tradition it is important to understand the system of tantric transmission according to the Nyingma view. The Short Transmission of Termas. 46 – 49 . Tantra is the Buddha nature common to samDsāra and nirvān Da. We can at this point consider what shall count as legitimate or authentic concerning tantric Buddhism. I could not find any reference on this point. While the tantric teachings are the expression of the ultimate state. He then lists the different forms of Transmission: Mind Transmission. The Long Transmition of the Canon. pp. of his mindstream (practically meaning of realized practitioners who share the same insight). There was a lack of legitimate innovation as legitimacy is derived from either being the words of the or a Buddha.we question the origin of the Termas we would come to questioning Buddhas tantras in general 16. 7 False Termas . Within the tradition we find a very direct answer to the authenticity of a Tertön referring to the idea of False Termas18. Vol. So there was a practical necessity for some form of innovation and. Going back to the time when Terma were revealed we see it was around then that the stream of Indian texts stopped. not having a chance to testify the validity of tantras other than comparing them to the most trusted source of teaching the tantras and sūtras of Buddha. 17 See Geoffrey Samuel (1993). Such false teachings are said to be the work of demonized bad persons. Such overemphasis of pointing out evil in connection with the same approach on the virtuous aspect (e. 301 – 302 18 See Tulku Thondup (1986). Another approach to conclude the issue of legitimacy is to take a look at Tibetan Buddhism as a lived tradition and develop ideas from this point. From this issue I try to draw one of my key ideas on this paper. They were providing new symbolic material. 2 (1993). incorporation of new forms of deities 17. rituals. 104 ff. Without direct insight into the true nature of reality we have to rely on outer sources. The role of the Tertön is undoubtedly subject to critique and suspicion as there are many moments in which manipulation. the transmission directly from Guru Padmasambhava. falsehood or mistake is possible starting with the origin of revealed objects and eventually tracing back to the previous lives of the so called Tertön. Which means do we have in order to testify Tantric Transmission in an ultimate sense? They could only come from the ultimate state of enlightenment which one can not put into words or “logic” of dualistic mind. if conducted by Guru Padmasambhava or not. p. The key is the reverse or bad effect (this might be related to teachings that are not in accord with the tantras) that occurs when practicing the Terma. No.g. History of Religions. the Terma Treasures were the answer. or the accord with his recorded words. pp. as discussed above) seems to me like the attempt of guiding people by means of propagating as in 16 I am referring to the problem Gyatso was pointing out in The Logic of Legitimation in the Tibetan Treasure Tradition. 33. The Logic of Legitimation in the Tibetan Treasure Tradition. Snow Lion Publications New York The Rise of Esoteric Buddhism in Tibet. No. Ngawa Zangpo (1954-). Oxford University Press (1998) . Vol. London 1986 Rupert Gethin. 2002. Mortilal Banarsidass Delhi Geoffrey Samuel Civilized Shamans. Dargyay. 97-134 Tulku Thondup Rinpoche. and then try to draw my final conclusion from that. I lean out of the historical point of view in assuming that there is something like enlightenment. as they might in the future too. D.modern commercials. 2 (1993). For the devoted practitioner the legitimacy is not ultimately drawn from precise historical fact but lastly lies in the teaching being a way to liberation. Hidden Teachings of Tibet: an explanation of the Terma tradition of Tibetan Buddhism. There remains then only to state that the Treasures did solve issues of innovation in the past. Smithsonian Books. Washington. 1977. The significance of history should be how looking back into the past can benefit us in the present. Bibliography – – – – – – Guru Rinpoché: his life and times. If the result of historical research is to find out something or to clarify some issues this purpose would be fulfilled. The Foundations of Buddhism. 33. Gyatso. Eva M. though it is not possible to prove.C. Wisdom Publications./ London 1993 Janet B. History of Religions. In the case of the Terma Tradition this final conclusion based on hard facts is not possible.