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The Trope of a Lioness’s Milk in Buddhist and Non-Buddhist Literatures* Dorji Wangchuk (Hamburg) Introductory Remarks Professor David Jackson’s incredible knowledge of Tibetan Buddhism, his mastery of both levels of Tibetan language (classical and colloquial), and his works dealing with various historical and doctrinal issues have always been sources of inspiration This present contribution, which is intended as a tiny token of appreciation, has partly been inspired by his article “Birds in the Egg and Newborn Lion Cubs: Metaphors for the Potentialities and Limitations of ‘All-at-once’ Enlightenment” (1992) In part, it is an offshoot of a recent article that I wrote on “Secrecy in Buddhism ”1 What I wish to do in this article is not to discuss metaphors or similes as such but rather specifically the milk of a lioness, as found mainly but not exclusively in Tibetan and Indian Buddhist sources Out of sheer curiosity, an attempt will be made also (although I am by no means an expert in these fields) to take a fleeting look into secondary sources to see how the milk of a lioness has been treated in literatures of other cultures My main interest is, of course, to see how this trope has figured in various contexts in Indian and Tibetan Buddhist sources Owing to several factors, and despite my effort to cover as many Tibetan literary genres as possible, I can make no claim of completeness * I wish to express my sincere thanks to Philip Pierce for proofreading my English and for his valuable suggestions and remarks Thanks are also due to Professor Harunaga Isaacson for providing me with several sources for the section “Lioness’s Milk in Sanskrit Literature,” and to Mr Nicola Bajetta for assisting me with the section “Lioness’s Milk in Christian Literature ” Needless to state that I alone am responsible for all the mistakes and deficiencies 1 Wangchuk 2020 1020 Dorji Wangchuk Lioness’s Milk in Greek Literature To serve as a background I quote here Diane J Rayor, who, in her anthology Sappho’s Lyre, states:2 “The first collection of Greek poetry was made in the third century B C E , at the royal court in Alexandria After conquering Egypt, Alexander founded the city, which became the literary center of the Greek world There Ptolemy II developed the impressive Museum and Library Alexandrian scholars selected the work of nine lyric poets to preserve in editions and commentaries: Alkman, Stesichoros, Sappho, Alkaios, Ibykos, Anakreon, Simonides, Bacchylides, and Pindar ” Of these, it is Alkman, who is said to have been probably active in the late seventh century bc, that is our interest here, for it states:3 But often on the mountain peaks when the festival with many torches pleases the gods, holding a golden vessel, a great bowl, such as shepherd men have, pouring milk of a lioness in by hand you made a great whole cheese for the slayer of Argos The interpretation of the lyric need not concern us Our main interest is that the mental images of lioness’s milk and a suitable vessel for it, namely, a golden vessel, that occur here, which, as we shall see below, can also be found in Indian and Tibetan Buddhist sources Lioness’s Milk in Latin Literature A brief allusion may also be made to the occurrence of a lioness’s milk in Latin literature We are told that it occurs, for example, in the Metamorphoses, a Latin narrative poem by the Roman poet Publius Ovidius Naso, known as Ovid (43 bc–17/19 ad), who lived during the reign of the de facto first Roman emperor Augustus as a contemporary of the older Virgil and Horace, with whom he is often regarded as one of the three canonical poets of Latin literature In the narrative, Byblis, the daughter of Miletus, falls in love with Caunus, her twin brother Despite the inappropriateness of her feelings, her attempts to make him love her, and his rejection, she believes that Caunus will eventually give 2 Rayor 1991: 1–2 3 Rayor 1991: 36 See also Levin 1985: 227, where the author speaks “of Alcman’s ‘great cheese, unbroken and shining white’ which is churned from the milk of a lioness during a nocturnal feast of Bacchants ” The Trope of a Lioness’s Milk 1021 in because he was not suckled on lioness’s milk 4 Here the thrust of the use of the expression “lioness’s milk” is clearly to show that Caunus, like Byblis herself, is not the offspring of a lion and hence cannot be hard-hearted Lioness’s Milk in Jewish Literature Milk of a lioness figures on several occasions in Jewish literature, and the point of departure seems to be Proverbs 18 21 (from the Old Testament), according to which “Death and life are in the power of the tongue ”5 The underlying story as recounted in The Jewish Story Finder by Sharon Barcan Elswit, is as follows:6 Hands, feet, ears, eyes and tongue are arguing about which is the most powerful part of the body When the King of Persia comes down with a mysterious illness and the doctors say he can be cured only by drinking milk of a lioness, a brave young man determines to risk his life to obtain it The parts of the body decide that whichever of them helps the young man the most will triumph The young man finds a lioness and throws her goat meat each day until she lets him come near to milk her On the way back to the palace, the parts of the body fight again The eyes, the ears, the feet, and the hands all say they did the most The tongue keeps quiet, until the young man arrives before the king Then the tongue tells the king that the young man has brought milk from a dog Shock and anger meet this statement; how dare he mock the king? The tongue tells the others to admit he is the most powerful They do, and the tongue undoes the damage, saying that the milk really is from a lioness The king drinks the milk and recovers And the tongue enjoys its command In what follows, Elswit also provides a list of sources documenting how else the story has been narrated in the Midrash, the biblical exegesis by 4 Ovid, Metamorphoses 9 613–615 (quoted and translated in Raval 2001: 304): neque enim est de tigride natus nec rigidas silices solidumve in pectore ferrum aut adamanta gerit nec lac bibit ille leaenae (“He is not born from a tigress nor does he have hard flint, solid iron, or adamant in his heart, nor was he suckled on lion’s milk”) 5 Proverbs 18 21 (as cited in Heller 1934: 411): ‫“( מות וחיים ביד לשון‬Death and life are in the power of the tongue”) 6 Elswit 2012: 225 1022 Dorji Wangchuk ancient Judaic authorities 7 The overt message of the story is clear: the power of speech A covert message conveyed here seems to be the idea of the power of lioness’s milk and the risks involved in obtaining it Lioness’s Milk in Christian Literature As an example of the treatment of lioness’s milk in Christian literature, I wish to allude here to the thirty-ninth chapter of what appears to be a collection of various Christian parables by the Venetian Capuchin Valerio Veneziano (or Valerio da Venezia)—“How the Devil in human form served a soldier” (“Come il Diavolo in forma umana servì à un Soldato”)8—which is said to be based on a writing by Cesareo (perhaps the Capuchin Father F Cesareo da Spira), by relying on the reference and a summary of the pertinent parable kindly provided by Nicola Bajetta, to whom I am very grateful In the story, the Devil, in the guise of a handsome young man, succeeds in getting employed as a servant of an honorable soldier When the soldier’s wife falls ill and no cure seems to work, the servant suggests that the only remedy would be to smear her with the milk of a lioness, which he hastily procures from a cave in the mountains of Arabia by driving away the cubs and milking the lioness After completely smearing her body with the lioness’s milk, the soldier’s wife miraculously recovers! When the servant discloses his actual identity, the soldier is compelled to dismiss him The soldier offers the Devil a compensation for his service but the latter accepts only five coins, which he donates back to the soldier and begs him to buy a bell for the country church The Devil’s motive for the donation, however, according to the narrator, is not that he wished for the devotees to attend Mass, but to prevent them from going to the church ahead of time and praying and performing other such meritorious deeds before Mass began The implication seems to be that the devotees are likely to go to church ahead of time if the church has no bell to toll Although the lioness’s milk is portrayed here as possessing great healing power, it is not clear if the power is due to the milk itself or due to the power of the Devil 7 Elswit 2012: 225–226 8 Veneziano 1614: 818–820 The Trope of a Lioness’s Milk 1023 Lioness’s Milk in Islamic/African Literature The story of how Solomon prescribes the milk of a lioness to a sick Persian king who eventually recovers is said to be found also in Islamic narrative literature 9 The motif of milking a lioness is found in African literatures as well Here10 the main character is a hare who wishes to be more intelligent, and requests Allah to increase his intelligence Allah, however, tells the hare to first fetch a bag of blackbirds, the tusk of an elephant, and the milk of a lioness The hare, using his intelligence, succeeds in obtaining all three But in the end Allah does not give him more intelligence, since the hare already has enough, and if he were to possess more, he would ensnare the world and destroy it In this African narrative, the motif of milking a lioness seems to be used only to show that it is a difficult and a dangerous task Lioness’s Milk in Chinese Literature Buddhist scholars in China must have known the trope of the milk of a lioness found in Indian Buddhist literature, but assessing the exact nature of it is beyond my competence Here, I wish merely to allude to milk of a lioness as mentioned in a letter that the Kangxi Emperor (康熙 大帝)—the fourth of the Manchu Qing dynasty (清朝) and the second Qing emperor to rule over China, from 1661 to 1722/23—wrote to Pope Clement XI (1649–1721) In this letter, the emperor writes:11 We have resolved to espouse a fair and noble maiden that has drunk the milk of a lioness and a tender deer As your Roman people always have been known as fathers of brave and chaste and unsurpassed women, we will reach out our mighty hand and take one of them to wife Although quite a late source, the letter demonstrates the Chinese or at least the emperor’s perception of a Roman maiden as one who has drunk the milk of a lioness and, as I understand, also the milk of a tender 9 Heller 1934: 411 Here the story of how the sick Persian king got cured through Solomon’s prescription of lioness’s milk is so patchy that one cannot make complete sense of it, unless one reads it together with Elswit 2012: 225 10 Magel 1979: 355–357 11 Blackmer 1945: 10 1024 Dorji Wangchuk doe The implication perhaps is that Roman ladies were perceived to be strong and ferocious as well as gentle and tender at the same time Lioness’s Milk in Jaina Literature An example of the use of lioness’s milk as a metaphor or simile in Jainism may be mentioned here based on Maurice Bloomfield’s article “The Śālibhadra Carita: A Story of Conversion to Jaina Monkhood ” The Śālibhadracarita, composed by Dharmakumāra in AD 1277, is said to be “one of the best known Jain didactic religious stories” and that its “an account of the conversion and salvation of the youthful son of a merchant prince, Śālibhadra ” The pertinent passage from the article reads:12 He [i e , Śālibhadra] meets his mother [i e , Bhadrā], and tells her that he has heard from the mouth of the Guru the Law that furnishes refuge, and that he is exceedingly pleased with it A mother should feel honored by a son whose numberless virtues confer honor upon the family Bhadrā is much rejoiced, yet points out that the son of his father (Gobhadra) is not the bond-servant of lust, even tho he is sunk in the delights of Fortune (Śrī); the Jaina truth sits upon him as does the milk of a lioness upon a golden dish We have seen above that the metaphor of the milk of a lioness in a golden vessel has already been used in Greek literature and will also see below that the same has been used by Buddhist authors, and although the Śālibhadracarita was rather a late composition, the advantage of the source is that it provides us with the Sanskrit text The Sanskrit text of Śālibhadracarita 5 57 and the English translation given by Bloomfield read:13 sin.hīpayah. svarn.apātra evāvatis.t.hate, “The milk of a lioness remains only in a golden vessel ” Bloomfield also quotes a nītiśloka found . in the gloss: ks.īram . śvānodare sinhīdugdham asvarn.abhājane | nis.pun.ye śrī rasendro ’gnāu dharmas tis.t.hati nādhame And he translates: “Milk does not remain in the belly of a dog; the milk of a lioness in a dish which is not gold; Fortune in him that has not accumulated a stock of merit; quicksilver in the fire; or religion in the vile ” 12 Bloomfield 1923: 278 The notes within the cited passage have been left out 13 Bloomfield 1923: 290 The Trope of a Lioness’s Milk 1025 Lioness’s Milk in Brahmanical/Hindu Literature I have not been able to find allusions to lioness’s milk and a fitting vessel for it (namely, a vessel made of gold) in what one might called typical Brahmanical/Hindu literature, although as we shall see below, allusions to lioness’s milk can be found in Sanskrit narrative literature Perhaps one may find such a metaphor or simile in the nītiśāstras of the type found in the Jaina passage above Nonetheless, for the sake of representation, I wish to mention one case, although its source is somewhat unusual The Earl of Minto (1845–1914) must have been the then governor general of British India during whose term (1905–1910) British administrators were told to report to the authorities, among other things, what “natives” were up to and were writing in their newspapers One such published report is: Report on Native Papers: Published in the Bombay Presidency for the week ending 14th July 1906 It is stamped “Confidential ” This report contains a section called “Exhortation to the present-day Indians to emulate heroic conducts of their Kshatriya ancestors ” It is a report of an article from Hind Swarājya (Anglo Gujarati) 28, 7th July The author, whose name does not occur in the report, is calling upon Indians to be heroic and patriotic It states:14 It is said in the Bhagwatgita, “A spirit of enterprise, vigour, patience, skilfulness, resolute determination in war, liberality and strength are the inherent virtues of a Kshatriya” The ancient Indians were endowed with these qualities which Krishna ascribed to Arjun, and hence it is that their names are writ large on the pages of history But their present-day descendants are devoid of these attributes The reason for this is not far to seek Just as a cub alone can digest the milk of a lioness, similarly the virtues inculcated by Krishna can be practised only by the progeny of Kshatriya warrior kings The present-day Indians boast of Kshatriya descent, but their conduct and actions are dissimilar to those of their forefathers This shows that they are not the true sons of Kshatriyas, but a hybrid progeny They desire to be loyal to Government, but they forget that by doing so they become traitors to their country and undermine their religion 14 [India Office] 1906: 14–15 1026 Dorji Wangchuk The article goes on The political and religious ideology suggested by the article is, however, not our concern here Our concern is the author’s allusion to the idea of a lioness’s milk The idea that lion cubs alone can digest lioness’s milk seems unique to this context The gist of the message that we wish to draw for our present purpose is that a true ks.atriya is like a lion who has drunk lioness’s milk Lioness’s Milk in Sanskrit Literature While some other Indian sources that I consult in the present article would be subsumable under “Sanskrit literature” as well, I wish to devote a separate section to the idea of a lioness’s milk in Sanskrit narrative or artistic literature, availing myself of materials generously shared by Professor Harunaga Isaacson 15 We have seen above in the context of lioness’s milk in Jaina literature the proverbial saying that the milk of a lioness can only be kept in a golden vessel This proverb/belief current in Tibetan culture, also according to Isaacson, is probably of Indian origin In addition to such an idea, we also find stories of a lioness suckling a youngling of a human being or another animal (e g , a jackal or antelope) First, the story of a boy brought up on the milk of lionesses is said to be found in the Kathāsaritsāgara of the eleventh-century Kashmiri Sanskrit author Somadeva 16 Isaacson writes: In the Kathāsaritsāgara of Somadeva, a famous Sanskrit retelling of the lost Br.hatkathā (supposedly written in Paiśācī), there is a story in which a boy who was brought up on the milk of lionesses becomes king Sātavāhana (his father was actually a Guhyaka/Yak s.a); he made love to the daughter of a sage without her parent’s permission, and they cursed the couple to become lions; their child was however born in human shape The mother died after he was born, and the father, the Yak s.a, still in the form of a lion, nurtured the boy with the milk of other lionesses He tells all this when he is struck by the arrow of a hunting king, which releases him from the curse; he takes on his 15 All the materials and references under “Lioness’s Milk in Sanskrit Literature” have been shared by Professor Harunaga Isaacson, my esteemed colleague, via an email on May 5, 2020 In addition, he also sent the reference to the Jaina poem Śālibhadracarita, which I was able to trace myself 16 For an English translation of the pertinent story from Somadeva’s Kathā saritsāgara, see, for example, Tawney 1924: 67–68 The Trope of a Lioness’s Milk 1027 divine form and tells the king the story, then gives him the boy and disappears (back to his Yaks.a abode) The expression about the lionesses’ milk is in the line ayam . ca vardhito ’nyāsām . sim.hīnām. payasā mayā |; “and this [boy] has been brought up/nourished by me with the milk of other lionesses ” Second, stories of a lioness suckling younglings of other animals can also be found in Sanskrit narrative literature, for example, in some versions of the Pañcatantra 17 I cite Isaacson again: Some versions of the Pañcatantra (at least Pūrn.abhadra’s, completed in 1199 CE) contain a story of a jackal raised by a lioness (in Pūrn.abhadra’s version it is the fourth story in the fourth book) together with her two sons In the end the jackal proves a jackal, not a lion, and leaves to be with his kinfolk Isaacson also draws our attention to yet another case of a lioness suckling the younglings of other animals, namely, in the Kādambarī, a romantic novel in Sanskrit composed substantially by Bān.abhat.t.a in the first half of the seventh century 18 He states: Another kind of case of other animals drinking lion’s milk is in the context of descriptions of āśramas It falls under the broader topos of the disappearance of ordinary enmity between ‘natural’ enemies in the presence of a saintly person or a community of such An example from the early seventh century is in Bān.a’s great ornate prose work Kādambarī Isaacson also adds that Gwendolyn Layne’s “translation might be just slightly ambiguous; in the Sanskrit, though, it is very clear and unambiguous that it is the ‘young antelope’ that is sucking at the breasts of the lioness, the mother of its lion cub friends The same trope of a fawn drinking from a lioness’s breasts can be found elsewhere, but this might be the earliest occurrence ” Although there is no allusion to lioness’s milk in the story of Khyi ra ras pa in Mi la ras pa’s hagiography,19 we do find the topos of the disappearance of ordinary enmity between 17 Pañcatantra (Hertel 1908: 241–246) 18 For an English translation of the pertinent text form the Kādambarī, see Layne 1991: 47 19 gTsang smyon, Mi la’i rnam mgur, pp 430 2–442 16 1028 Dorji Wangchuk “natural” enemies, namely, between the hunting dog (i e , predator) and the deer (i e , the prey) in the presence of Mi la ras pa Lioness’s Milk in Bon Literature Although there may be several instances of the use of the milk of a lioness as an analogy in Bon literature, I wish to mention here just one example The metaphor occurs in the sGron ma drug gi gdams pa of the Zhang zhung snyan rgyud 20 Jean-Luc Achard’s English rendering of the pertinent verse is as follows:21 This milk of a white lioness Should be poured into fortunate chalices To the unfortunate ones who are not proper chalices, Hold it like the jewel in the throat of a makara And do not let it dissipate for a thousand kalpas! What is striking here is the specification of the lioness as a “white lioness,”22 notably, however, not as “snow lion ” Achard explains “like the jewel in the throat of a makara [i e , crocodile]” as “like a jewel that is beyond the reach of ordinary beings ” Lioness’s Milk in Tibetan Medical Literature The allusion to the idea of a lioness’s milk can also be found in the Yongs su gtad pa’i rgyud, namely, the part of the Tibetan medical scripture that deals with the entrustment of the medical Tantric scripture It states:23 For example, [if] the milk of a white lioness is not put in a vessel made of precious material but in an ordinary vessel, not only would the 20 sGron ma drug gi gdams pa, p 214 6–8: seng ge dkar mo’i ’o ma ’di || las skal can gyi snod du blug || snod dang mi ldan skal med la || chu srin gre ba’i nor bu ltar || bskal ba stong du ma shor cig || 21 Achard 2017: 93 22 In general, we find several Tibetan references to “milk of a white lioness,” “milk of a white goat” (ra dkar mo’i ’o ma), and “milk of a white cow” (ba dkar mo’i ’o ma), all of which were obviously considered special and auspicious For the use of the milk of a white goat to make a special kind of ink, see Wangchuk 2016: 380, 381 23 Yongs su gtad pa’i rgyud as found in Byang ba rNam rgyal grags bzang’s Yongs gtad rgyud kyi ’grel chen, pp 250 9–11; 251 14–15: dper na seng ge dkar mo’i ’o ma de || rin chen ma yin snod ngan phal bar blug || snod kyang ’chag la ’o ma’i bcud kyang ’bo ||. The Trope of a Lioness’s Milk 1029 container break but also the contents, the [lioness’s] milk, would be spilled One can notice some affinity between these lines of verse and others cited below from the *Guhyagarbhatantra (in 80 Chapters) The difference, however, is that in the medical Tantric scripture the verse line is longer, there is a specification of a “white lioness,” and it speaks of a “vessel made of precious material” instead of “a golden vessel ” Tibetan medical literature also alludes to the use of lioness’s milk to prepare a certain kind of medicinal pill called an “organic pill” (dbang po ril bu = dbang ril),24 that is, one made from animal products such as elephants, snakes, peacocks, and musk deer Not being a specialist in Tibetan medicine, I cannot speak about the topic with authority Nonetheless, the following passage might give us an idea of what “white lioness’s milk” (seng ge dkar mo’i ’o ma) is all about in Tibetan medicine:25 The second main point concerns “animal organic pills [obtained through] practice (sgrub pa’i dbang ril) Although [organic pills obtained through practice] flourished as a praxis of the Nāga king [of the Nāga world], it is the tradition of Āryavis.aya, India There are multiple positions to the effect that actual lioness’s milk is required for the preparation of [pills] containing precious minerals Moreover, it has been stated that this is the position taken by Nāgārjunanātha (i e , that actual lioness’s milk is required) The Nāga king Nanda called [this type of pill] the “white lioness’s milk of practice” (sgrub 24 The term dbang po ril bu or dbang ril does not seem to mean something like “medicinal pills [to clear] the sense organs” but indeed “medicinal pills consisting of organic substances” as opposed to medicinal pills consisting of minerals such as gold, mercury, and the like See, for example, the Tshig mdzod chen mo, s.v. dbang po ril bu: (1) rtsi sman gyi rigs shig ste | ro mngar la kha | zhu rjes snyoms | nus pas sbyar dug dang gyur dug sogs dug nad kun ’ joms | bad kan smug po dang | mchin nad sel |... (2) glang chen | sbrul | rma bya | gla ba sogs las ’byung ba’i ril bu’i sman zhig | 25 De’u dmar dge bshes, gSo rig gces btus, p 326 8–5: rtsa ba’i sa bcad gnyis pa sgrub pa’i dbang ril ni | klu yi rgyal po’i phyag len du dar yang rgya gar ’phags pa’i yul gyi lugs yin te | rin chen sbyor ba la seng ge dkar mo’i ’o ma dgos zer ba la ’dod lugs mang yang | mgon po klu sgrub kyis ’di nyid yin par ’dod gsungs | klu rgyal dga’ bos sgrub pa’i seng ge dkar mo’i ’o ma zhes gsungs | seng ge dngos kyi ’o mar ’dod pa la dgag sgrub gzhung lugs mang yang yi ge mang du dogs pas re zhig bzhag | sgrub pa’i dbang ril seng ge dkar mo’i ’o ma ’di sa bcad rnam pa drug yin te | (1) byung khungs kyi rgyud dang | (2) sbyar thabs | (3) cho ga | (4) lag len | (5) phan yon | (6) gtong thabs so || 1030 Dorji Wangchuk pa’i seng ge dkar mo’i ’o ma) Regarding the position that takes [the lioness’s milk here] to be the actual milk of a lioness, there are multiple positions that refute and defend [it] But for fear of ballooning the text, [details] are dispensed with here The “white lioness’s milk as an organic pill [obtained through] practice” (sgrub pa’i dbang ril seng ge dkar mo’i ’o ma) [will be explained here] under six points, namely, (1) [its] Tantric scriptural source (byung khungs kyi rgyud), (2) how to prepare [it] (sbyar thabs), (3) ritual procedure/manual (cho ga), (4) praxis tradition (lag len), (5) benefits (phan yon), and (6) how to administer (gtong thabs) it This should give us a vague idea of the place lioness’s milk occupies in Tibetan medicine Significant is that not everyone believed that the milk in question was meant literally; rather, it was understood as somewhat like a magical formula (mantra: gsang sngags) whose efficacy could only be tapped via certain meditative practices That would explain the expression “white lioness’s milk as an organic pill [obtained through] practice” (sgrub pa’i dbang ril seng ge dkar mo’i ’o ma) We need not go into details of each of the six points mentioned above but may selectively look at those that make explicit reference to lioness’s milk Under the first point, the Thor ’dum, a certain source, is said to state the following:26 Nanda, the Nāga king gladly expounded the “Pippalī manual”—instructions [relating to] “lioness’s milk,” a medicine for destroying poison and rescuing [the ill] from death—to Ācārya [Nāgārjuna] We learn that pippalī (pi pi ling) is used here as another designation for the milk in question 27 What is important here is that lioness’s milk, be it actual or virtual, is seen as a medicine against poison, a point which 26 De’u dmar dge bshes, gSo rig gces btus, p 326 20–21: klu rgyal dga’ bos slob dpon la || dgyes bzhin dug ’ joms ’chi gso’i sman || seng ge’i ’o ma gdam pa ni || pi pi ling gi sgrub thabs bshad || 27 De’u dmar dge bshes, gSo rig gces btus, p 329 2–6: ’di ni klu yi sgrub pa yi || dbang po ril bu zhes bya’o || seng ge’i ’o ma zhes kyang bya || rab byung dbang rol seng ge’i ’o ma las || rdzas dang sgrub pas ’di nyid lhag || bsgrub pa’i pi pi ling yang zer || pi pi ling zhes bya ba’i don || mang du tshogs pa’i [= pas?] pi zhes bya || ma tshang med pa’i [= pas?] slar yang pi || nad kun ’dul bas ling zhes brjod || sngags dang ldan pas sgrub ces bya || The Trope of a Lioness’s Milk 1031 recurs under the second point:28 “[I resolve to] accomplish the lioness’s milk, by resorting to (or relying on?) the meditation on the Poisondestroying Deity/Goddess ” In the course of the meditative processes,29 through the utterance and cumulation of a chain of mantras, medicines that are elixir in essence (amr.ta: bdud rtsi) but lioness’s milk in form, which has the destruction of various kinds of poison as its function, are visualized as having assumed the form of “organic medicinal pills” (dbang po ril bu) If we examine the passages dealing with lioness’s milk in the context of Tibetan medicine, we can see why the question whether here it is to be taken as actual milk of a lioness or simply as a virtual substance that has been conjured up by means of mantras and meditation My feeling is that such medicine would have been considered best if acquired on the basis of all three, namely, mantras (i e , recitation-cumvisualization), mind (i e , meditation), and matter (i e , actual lioness’s milk) Finally, the idea that the milk of a white lioness was received by Nāgārjuna in “a golden vase” (gser gyi bum pa) is also noteworthy 30 Lioness’s Milk in Śilpaśāstric Literature Perhaps one can subsume Tibetan works dealing with the analysis of the quality of porcelain ware (dkar yol) under the genre of śilpaśāstra, namely, the field of knowledge having to do with any fine art or craft sTag tshang rdzong pa dPal ’byor bzang po (fl 15th century) in his rGya bod yig tshang devotes a section to the analysis of the quality of such ware He states:31 28 De’u dmar dge bshes, gSo rig gces btus, p 327 17: dug ’ joms lha mo sgom pa la || bsten [= brten?] nas seng ge’i ’o ma sgrub || 29 De’u dmar dge bshes, gSo rig gces btus, p 328 14–16: bdag mdun sngags phreng ’phro ’du yis || sman rnams ngo bo bdud rtsi la || rnam pa seng ge’i ’o ma ste || byed las dug rigs ’ joms byed pa’i || dbang po ril bu nyid du gyur || I understand bdud rtsi la in the sense of bdud rtsi yin pa la and thus la as “and ” 30 De’u dmar dge bshes, gSo rig gces btus, p 329 10–13: de sogs dug rigs ma lus la || gnyen po seng ge dkar mo yi || ’o ma ’di ni bdud rtsi’i mchog || rgya mtsho gangs dkar ri bo las || klu rgyal seng ge dkar mo yis || bdud rtsi sgrub pa’i ’o ma de || klu sgrub gser gyi bum par blugs || ’gro ba’i srog ’tsho bcud du ’khyil || Note: these verses are citations and not composed by De’u dmar dge bshes himself 31 sTag tshang rdzong pa, rGya bod yig tshang, p 179 8–12: de ’dra’i rtags dang ya mtshan ldan pa yi | | nor bu’i shugs kyis dkar yol gnyis po des | | chos rgyal mya ngan 1032 Dorji Wangchuk These two kinds of porcelain cups, on account of the jewels [they are embossed with], Endowed with such signs and amazing features, Served as cups for relishing lioness’s milk During the time of the religious king known as Aśoka In the present time, [these cups] function as Great objects of (or for) offering in the temple of Kapilavastu I am not sure if my understanding of these verse lines is accurate What in any case they do make clear is two things First, from these, we know that sTag tshang rdzong pa knew of a legend according to which Aśoka used precious porcelain ware to drink lioness’s milk from, that is, despite the fact that the text actually only states “during the time of the religious king known as Aśoka” and not something like “by or for Aśoka ” Second, we know from several other sources that no ordinary vessel, a clay vessel, for example, should contain lioness’s milk It should only be contained in a golden vessel or a vessel made of precious material From the present source, we thus know that extraordinary porcelain cups were also considered as suitable vessels for lioness’s milk Lioness’s Milk in Hagiographical Literature As an example of the use of the metaphor of lioness’s milk in hagiographical literature, I may mention here the hagiography of the famous Tibetan Yogin Mi la ras pa (1028/40–1111/23) His hagiography may also be subsumed under hymnic literature insofar as it contains a great number of “songs or hymns of spiritual experience” (nyams mgur) It is, however, beyond the scope of the present article to refer to all the sources (mainly by bKa’ brgyud masters) that refer to this particular hymnic song of Mi la ras pa Since the metaphor of lioness’s milk also occurs in historical works such as in dPa’ bo gTsug lag phreng ba’s mKhas pa’i dga’ ston, one may speak of its occurrence in “historical literature” as well At any rate, the song of Mi la ras pa that alludes to lioness’s milk occurs in the context of his first encounter with his principal disciple sGam po pa bSod nams rin chen (1079–1153) We can take a brief look at dPa’ bo med ces grags pa’i dus | | seng ge’i ’o ma bzhes pa’i gsol zhal byas | | deng sang dus na ser skya’i grong khyer gyi | | gtsug lag khang gi mchod rdzas chen po byed | | The Trope of a Lioness’s Milk 1033 gTsug lag phreng ba’s recount of the encounter:32 [Mi la ras pa:] “What is your name?” “My name is bSod nams rin chen” (lit “Precious Merit”), [sGam po pa] replied Thereupon, after repeating “bSod nams rin chen” thrice, [Mi la ras pa] said: “[That] arose [as your name] because [you] gathered a great accumulation of merit [These are] the previous [treasures or valuables] of all [sentient beings of] the six realms ” [Mi la ras pa], who was drinking a skull cup full of beer/alcohol, gave what remained [to him] and, as [he] hesitated, said: “Drink without a host of conceptual constructions!” [He then] drank without [any] hesitation, thereby [causing] an auspicious condition/coincidence to be set for the completion [of the transmission] of the instructions [Mi la ras pa then] sang a hymnic song of reception beginning with [the words] “The Milk of a White Lioness of the East (i e , probably East India) ” Mi la ras pa’s song referring to the milk of a white lioness may be found in earlier sources, but we shall look at the following verse recorded by gTsang smyon Heruka (1452–1507):33 The milk of a white lioness of the East Must certainly be nutritious But [it] cannot be nutritious unless one has tasted [it] The milk of a white lioness of the East Should by no means be poured into a base, ordinary vessel, [Something] that is not a precious golden goblet If it is poured into a base ordinary vessel, Not only would the vessel break, but the contents, too, would be spilled 32 dPa’ bo gTsug lag phreng ba, mKhas pa’i dga’ ston, vol 1, p 792 5–11: khyod kyi ming ci gsungs | bsod nams rin chen lags zhus pas bsod nams rin chen zhes lan gsum gsungs nas | bsod nams tshogs chen bsags las byung || ’gro drug kun gyi rin po che || gsungs | chang ka pā la gang gsol zhing ’dug pa gnang bas the tshom pa na rnam rtog ma mang bar ’di ’thung gsungs | the tshom med par gsol bas | gdams ngag rdzogs pa’i rten ’brel ’grig | shar seng ge dkar mo’i ’o ma de || zhes sogs sne len gyi mgur mdzad | 33 gTsang smyon, Mi la’i rnam mgur, p 626 1–16: shar seng ge dkar mo’i ’o ma de || bcud che dang che bar cha mchis te|| bcud ma myangs gong na che rgyu med || … shar seng ge dkar mo’i ’o ma de || snod rin chen gser skyogs ma lags pa || snod ngan phal du cang mi ldug || snod ngan phal du blugs pa na || snod kyang ’chag la bcud kyang ’bo || 1034 Dorji Wangchuk As one might anticipate, the story of the encounter between Mi la ras pa and sGam po pa can also be found in the latter’s biography But the details differ, the pertinent verse lines stating:34 The milk of a white lioness of the East Must certainly be nutritious, But it would be he, Śakra, the king of gods, who will come to relish [it and not anyone else] The idea that Śakra (Indra) drinks lioness’s milk is interesting, and something we have not seen asserted elsewhere Lioness’s Milk in Tibetan Query (zhus lan) Literature The Jo bo rje’i gsung ’bum contains “twenty-six sets of teachings of the father [i e , ’Brom ston pa rGyal ba’i ’byung gnas (1004/1005–1064)]” (pha chos nyi shu rtsa drug) and “twenty-two sets of teachings of the sons [i e , rNgog Legs pa’i shes rab (1018–1115) and Khu ston brTson ’grus g yung drung (1011–1075)] (bu chos nyi shu rtsa gnyis) The former consists of mainly queries made by ’Brom ston pa and answers given by Jo bo rje The oral nature of these works seems to be obvious In one of these queries regarding the choice of the teachings of the Tripit.aka, Jo bo rje tells ’Brom ston pa the following:35 The ultimate teachings are [those of] the highest vehicle These are extremely profound and difficult to adhere to (lit ‘protect’) [Their] excellent content, lioness’s milk, Would cause a base vessel, a clay cup, that is, ordinary sentient beings, To break as soon as [it is] poured into the clay cup 34 bSod nams lhun grub, sGam po pa’i rnam thar, p 67 17–19: shar seng ge dkar mo’i ’o ma de || ro bcud dang ldan pa cha mchis kyang || lha dbang brgya byin khong gis gsol nas ’ong || 35 *Adhīśa, Jo bo rje’i gsung ’bum, p 17 10–11: chos mthar thug theg pa’i yang rtse yin | | de shin tu zab ste bsrung bar dka’ | | bcud bzang po seng ge’i ’o ma de | | snod ngan pa so skye’i rdza phor du | | dus blug tsam nyid nas rdza phor chag || The Trope of a Lioness’s Milk 1035 Lioness’s Milk in Buddhist Commentarial Literature As a case of the use of the simile of the milk of a lioness in commentarial literature, I wish to mention here the Viśes.adyotanī, Vibhūticandra’s commentary on Śāntideva’s Bodhicaryāvatāra, which states:36 [The instruction concerning the practices of a bodhisattva should only be given to suitable recipients,] inasmuch as this teaching is like the milk of a lioness If one puts it in a vessel that is not of gold, the vessel will break and it [i e , the lioness’s milk] will go to waste Noteworthy here is again the use of the phraseology “a vessel that is not of gold” (gser snod ma yin), which, as we shall see below, occurs in the larger version of the *Vajravyūhatantra, and the Sanskrit parallel of which, according to what we have seen in the Jaina context, would be asvarn.abhājana Lioness’s Milk in Tibetan Buddhist Philosophical Literature As an example of the use of the metaphor of a lioness’s milk in Tibetan Buddhist philosophical works, I may allude to a verse from the Nges shes sgron me by Mi pham rNam rgyal rgya mtsho (1846–1912) The pertinent verse states:37 The supreme doctrine, lioness’s milk, Is held only by the astute, [by] excellent vessels [The content] would not remain in other [vessels] despite the efforts [to contain it] Likewise, these are the [only] vessels that contain this [teaching] The fourth verse line is somewhat cryptic and has been subjected to different interpretations Commentators have evidently understood the referents of “these” vessels differently For Khro shul mkhan po ’Jam 36 Vibhūticandra, Viśes.adyotanī, P, dBu ma, vol Sha, fol 235a2–3; D, dBu ma, vol Sha, fol 197a7–b1: gang gi phyir chos ’di seng ge’i ’o ma dang ’dra ste | de ni gser gyi snod ma yin par blugs na | snod kyang ’chag la de yang chud gsan par ’gyur ro || 37 Mi pham, Nges shes sgron me, p 55 9–10: chos mchog seng ge’i ’o ma ni || blo gros snod bzang kho nas ’dzin || gzhan du ’bad kyang mi gnas ltar || ’di shong snod ni ’di yin no || For a commentary on the verses, see Kun dpal, Nges sgron ’grel chung, p 270 7–15 For an English translation, see Pettit 1999: 239, 408 1036 Dorji Wangchuk dpal rdo rje, for example, the syllables of Mañjuśrī’s mantra are the golden vessels, while the doctrinal content discussed in the Nges shes sgron me seems to be the lioness’s milk 38 For mKhan po ’Jam dbyangs grub pa’i blo gros, however, the “great gnosis consisting in the coalescence of primordial purity and spontaneity (or innate presence)” (ka lhun zung ’ jug gi ye shes chen po) is the lioness’s milk and the person who practices Mañjuśrī’s mantra correctly in terms of view and meditation is the golden vessel 39 Lioness’s Milk in Tibetan Buddhist gTer ma Literature One is also bound to find ample allusions to the metaphor or simile of the milk of a lioness in the gTer ma (“Treasure”) literature I wish to pause over two such sources First, there is a work by lHo brag grub chen Nam mkha’ rgyal mtshan (1321–1401), a bKa’ gdams rnying ma and rNying ma master who was both a guru and student of the famous Tsong kha pa Blo bzang grags pa (1357–1419) It is not officially a gTer ma work but a kind of teaching that has been aurally transmitted (snyan brgyud) If we examine the nature of the work, though, we realize that it is a de facto gTer ma work In this work, Vajrapān.i is directly addressing lHo brag grub chen aka Las kyi rdo rje as follows:40 One cannot possibly expound all the 84,000 teachings of the [various] vehicles [Or] the quintessential instructions associated with Tantric scriptures 38 Khro shul mkhan po, Nges sgron ’grel bshad, p 467 5: des na zab mo’i don ’di dag sgong ba’i gser gyi snod ni a sogs sgo ’di dag yin no ||; Pettit 1999: 408 “Therefore, the golden vessel for these profound meanings is ‘A,’ etc ” 39 mKhan po ’Jam dbyangs grub pa’i blo gros, Nges sgron rnam bshad, pp 385 19– 386 1: bcud mchog ye stong dbu ma chen po gzhi ka dag stong pa’i ’od gsal dang ’bras bu sku dang ye shes chen po’i rang bzhin lhun grub gsal ba’i ’od gsal te ka lhun zung ’ jug gi ye shes chen po ’di nyid shong shing mi nyams pa’i snod ni ’ jam dpal rdo rje rnon po yi ge drug gi rnam par shar ba’i rdo rje’i rig sngags kyi rgyal po tshul bzhin du lta sgom yang dag pas bsgrub pa’i gang zag ’di yin no || 40 lHo brag grub chen, bDud rtsi’i thigs pa, p 854 6–7: brgyad khri bzhi stong theg pa’i chos || rgyud ’brel man ngag brjod mi lang || de dag thams cad ’dus pa’i bcud || mar gyi yang zhun lta bu yi || man ngag bdud rtsi thigs pa ’di || bcud mchog seng ge’i ’o ma ’dra || snod mchog gser bum lta bu yi || las kyi rdo rje khyod la sbyin || These verses have been cited by later Tibetan scholars, but I shall not discuss that here The Trope of a Lioness’s Milk 1037 This drop of elixir consisting in quintessential instructions, Which is the essence of all those teachings And akin to the quintessence of butter, Is similar to the supreme essence, the milk of a lioness [I] give [it] to you, Las kyi rdo rje, Who is like a golden vase, a supreme receptable! Noteworthy is the occurrence of the “golden vase” (gser gyi bum pa) as an ideal receptable for lioness’s milk The second source, which has been formally marked as a gTer ma work, is the one by rDzong gter Kun bzang nyi ma alias Rig ’dzin Nus ldan rdo rje (1904–1958), a famous treasure revealer of the twentieth century and a grandson of bDud ’joms gling pa (1835–1904) and a disciple of gTer ston Las rab gling pa (1856– 1926) Following a list of attributes of the teachings in question, namely, a certain practice associated with a certain form of Avalokiteśvara, the text continues:41 Instruction through which whoever comes into contact with [it] is placed on the path of release [from sam . sāra]; one that is like an elixir, a life-saving medicine; more efficacious (lit “sharper”) and powerful than the proverbial (dpe) milk of a white lioness (seng ge dkar mo’i ’o ma), a nutriment which does not desire [to fill some] random vessel For those who are endowed with Mantric commitment/precepts, faith, a pure attitude/perception, and devotion it is a profound and superior means of obtaining release in the domain of pure [buddha] fields after effortlessly realizing the great bliss characterized by gnosis, [and] by merely coming into contact with [it] Thus all should put [this] into practice! Some noteworthy elements in this passage are the efficacy and power of the milk of a white lioness and the idea that no ordinary vessel can contain it In another work from the same collection, the lioness is specified as a “white snow lioness” (or perhaps “lioness [as] white [as] snow”) 41 Kun bzang nyi ma (revealed), Ye she sgron me, p 230 1–3: ’brel tshad rnam grol gyi lam la ’god pa’i gdams pa bdud rtsi ’chi gsos kyis sman lta bu ¦ dpe seng ge dkar mo’i ’o ma las rno nus che ba ¦ snod gang yang rung ba la bcud mi chags pa ¦ dam tshig dang dad pa dag snang mos gus ldan pa la ’phrad pa tsam gyis bde chen ye shes stsol [= rtsol] med du rtogs nas dag pa’i zhing la rnam par grol ba’i thabs zab mo khyad par ’phags pa yin pas kun gyis nyams su len par mdzod cig ¦ 1038 Dorji Wangchuk (gangs seng dkar mo), and the great nutritious-ness (bcud che ba) of lioness’s milk is underscored 42 The following verses from yet another work from the same collection is even more telling:43 Whether you will be a treasure holder (gter bdag) or not, Depends on you as a person For example, if one wishes To obtain the milk of a white snow (or snow-white) lioness (gangs seng dkar mo’i ’o ma), And if one is well endowed with perseverance, bravery, excellent strategy, And a golden vessel, Elixir, the life-saving medicine, will gush forth For someone who is stupid and foolhardy, There will never be a time To summon the five-faced one (pañcānana/pañcāsya) [i e , lioness or a special medicine] If the excellent golden vessel For holding the elixir vanished, The treasure (i e , the elixir) would be deprived of its essence, And its powers would vanish into space Whether [you] are suitable [to serve] as an excellent vessel For the profound, true/sublime teachings or not Depends on you as a person 42 Kun bzang nyi ma (revealed), Rab gsal me long, p 29 1–4: de yang rten ’brel gyi sna kha ma log ¦ byin rlabs kyi tshan kha ma yal ¦ dngos grub kyi rno myur ma sdur ¦ ma dang mkha’ ’gro’i zhal rlangs tho le ba ¦ dpe gangs seng dkar mo’i ’o ma las kya bcud che ba ¦ ’di nyid mthong thos dran reg ’brel tshad thams cad don ldan du byed pa’i man ngag ¦ rtog ge’i blo yi dri mas bslad ma zhugs pa ¦ yid dpyod kyi blo yis bsre slad gang yang ma byas pa ¦ zab gsang rdo rje snying po’i chos sde dbang chen padma gsung gi nye lam zab mo’o ¦ 43 Kun bzang nyi ma (revealed), Dri bral me long, p 140 1–4: gter bdag ’ong dang mi ’ong ¦ gang zag khyod la rag las ¦ dper na gangs seng dkar mo’i ¦ ’o ma len par ’dod na ¦ rtsol phod thabs mchog bzang po ¦ rin chen gser gyi snod dang ¦ rnam par ldan na bdud rtsi ¦ ’chi gso’i sman gyis ’tshang ngo ¦ glen pa u tshug can gyis ¦ gdong lnga ’gugs dus mi srid ¦ bdud rtsi ’dzin pa’i gser gyi ¦ snod bzang yal bar gyur na ¦ rin chen srog dang bral la ¦ bcud rnams dbyings su yal ’gro ¦ zab mo’i dam pa’i chos kyi ¦ snod mchog rung dang mi rung ¦ gang zag khyod la rag las ¦ The Trope of a Lioness’s Milk 1039 This Tibetan source is somewhat unusual because, unlike all Buddhist sources that we have seen thus far, it explicitly refers to the bravery and ingenuity that one requires for such a dangerous enterprise The motif of the golden vessel recurs here as well The trope of the milk of a lioness can also be found in the dMyal gling rdzogs chen, which forms a part of the famous Tibetan epic of King Ge sar 44 Although one could regard this as an example of the use of the trope in epic literature, I include it here because the dMyal gling rdzogs chen is a gTer ma text revealed in the nineteenth-century by Rig ’dzin Drag rtsal rdo rje from rMa chung rdzong in ’Go/mGo log region in eastern Tibet Lioness’s Milk in Vinaya Literature As an example of the use of the simile of lioness’s milk in the Buddhist Vinaya context, I recur to an ordination manual by Karma phrin las pa Dwags po Phyogs las rnam rgyal (1456–1539), who was a student of the Seventh Karma pa Chos grags rgya mtsho (1454–1506) and a teacher of the Eighth Karma pa Mi bskyod rdo rje (1507–1554) At the very beginning of the manual, which by the way, according to the author himself, is based on a manual composed by the Third Karma pa Rang byung rdo rje (1284–1339), the following is stated:45 Given also that this training/instruction in the [higher] ethicalascetical discipline ([adhi]śīla: [lhag pa’i] tshul khrims), which is the essence of the Doctrine [of the Buddha], is like the milk of a lioness, a precious receptacle is required Therefore, a pure [receptacle, i e , candidate] is required, one who is free from factors associated 44 Rig ’dzin Drag rtsal rdo rje (revealed), dMyal gling rdzogs chen, p 117 10–16: chos zab mo rdzogs pa chen po ’di || bu skal ldan snod bzang med pa na || gzhan la spel ba’i gnas med do || spel na rang gzhan dmyal bar ltung || shar seng ge dkar mo’i ’o ma de || rin chen snod mchog ma gtogs par || snod spyad gzhan gyis khyog1 mi srid || snod kyang chag la bcud kyang zags || (1 gyis khyog] conj , gyi tshog Text) 45 Karma phrin las pa, ’Dul chog mthong ba don ldan, p 557 2–4: bstan pa’i snying po tshul khrims kyi bslab pa ’di yang dper na seng ge’i ’o ma lta bu yin pas snod rin po che dgos te | de bas na rgyud la sdom pa skye ba dang gnas pa dang khyad par du ’gro ba dang mdzes pa’i bar chad bzhi po ’di’i phyogs rnams dang mi ldan pa’i dag pa zhig dgos | 1040 Dorji Wangchuk with these four kinds of hindrance, namely, (1) [that which obstructs] the arising of the [prātimoks.a] precepts in one’s continuum, (2) [that which obstructs their] continuation and (3) [that which obstructs their] enhancement, and (4) that which is associated with aesthetic [issues which would undermine the image of the ordained community] Kun mkhyen Padma dkar po (1527–1592) in his manual for the prātimoks.a ordination explicates the analogy as follows:46 The doctrine of the Buddha is like a lioness’s milk The reason for this [is]: Lioness’s milk should be poured into an excellent vessel such as those made of gold or silver Otherwise, if it is poured into clay cups or earthenware (kham phor = rdza phor) and the like, there will be such unfortunate consequences as the breaking of the vessel or the spilling of its contents If one presupposes, as most Buddhist traditions do, that the life and vitality of Buddhist doctrine hinges on the practice of the Vinaya in general and on the prātimoks.a rules in particular, the use of the analogy of a lioness’s milk to describe the Doctrine of the Buddha will seem only too appropriate Lioness’s Milk in Abhidharmic Literature As an example of how the symbolism of a lioness’s milk is used in the Abhidharmic literature, I wish to refer to a work by the Eighth Karma pa Mi bskyod rdo rje (1507–1554), namely, his commentary on Vasubandhu’s Abhidharmakośa It states:47 Regarding the visual objects of the visual faculties/organs of [sentient 46 Padma dkar po, Sor sdom ’bogs chog, p 2 3–4: sangs rgyas kyi bstan pa ni seng ge dkar mo’i ’o ma dang ’dra | de’i rgyu mtshan | seng ge dkar mo’i ’o ma de snod bzang po gser dngul la sogs pa’i nang du blug dgos kyi gzhan kham phor la sogs par blug na snod chag cing bcud ’bo ba la sogs pa’i nyes pa yod | 47 Eighth Karma pa, mNgon mdzod kar t.īk, fols 112b5–113a1: rang sa pa’am gong ma’i mig mngon du byas pa’i mig gi yul ni | sa de’am ’og ma’i mig gis gong ma’i gzugs mthong bar nus pa ma yin te | mig de yul rags pa dang ’tshams shing gong ma’i gzugs phra ba’i phyir | sa gong ma’i mig gi rnam par shes pa’ang sa ’og ma’i mig la brten pa min te | gong ma’i rnam shes mchog ni ’og ma’i mig la mi brten pa’i phyir | seng ge’i ’o ma rdza la mi brten pa lta bu’o || The Trope of a Lioness’s Milk 1041 beings on] one’s own plane [of existence, e g , the first dhyāna] and of the visual faculties of higher planes [of existence, e g , of the second dhyāna]) that have been acquired/realized: The visual faculties/organs of the former plane [of existence, e g , of the first dhyāna] or of [even] lower planes of existence [e g , of the kāmadhātu] cannot perceive the visual objects of a higher plane of existence [e g , of the second dhyāna,] since visual faculties [of the lower planes of existence] are suitable only for [perceiving] the grosser visual objects and since visual objects of the higher [planes of existence] are subtler Also, the visual perceptions of the higher planes [of existence] are not dependent on the visual faculties of the lower planes [of existence,] inasmuch as the superior visual perceptions of the higher [planes of existence] do not rely on the visual faculties of the lower [planes of existence,] just as a lioness’s milk does not rely on a clay pot [as its receptacle] It remains to be seen whether the employment of the analogy of a lioness’s milk not depending on earthenware as its support is Karma pa Mi bskyod rdo rje’s own or whether he drew it from an earlier Indian or Tibetan Abhidharmic source At any rate, the message conveyed by the analogy seems to be clear: A superior visual perception cannot have an inferior visual organ as its support, just as superior content (e g , lioness’s milk) cannot be held by an inferior container (e g , clay pot) Lioness’s Milk in Buddhist Sūtric Scriptures The Gan.davyūhasūtra is full of metaphors or similes A great deal of these have been used to illustrate the nature, function, and significance of bodhicitta The milk of a lioness, too, has been employed there as follows:48 48 Gan.davyūhasūtra (Suzuki & Idzumi 1949: 503 14–19): tadyathā kulaputra gomahis.yajāks.īrapūrn.amahāsamudre [V; °dra SU] ekasim . hadugdhabindupraks.epen.a sar| evam eva kalpaśatasahasrasamcitah kar maklevaks.īrān.y apakrāmanti na sam dhayati . . . śaks.īramahāsamudrah. tathāgatamahāpurus.asim . hasar vajñatācittotpādadugdhaikabindupraks.epen.a sarvo ’navaśes.ah. ks.ayam sarvaśrāvakapratyekabud. gacchanti |; Tib T, Phal chen, vol Cha, dhavimuktayaś ca na sam tis t hante na sam darśayanti . .. . fol 153a5–b1; P, Phal chen, vol Hi, fol 212a1–4: rigs kyi bu ’di lta ste | dper na rgya mtsho chen por [P; po T] ba dang | ma he dang | ra’i ’o mas yongs su gang ba’i nang du seng ge’i ’o ma thigs gcig blugs pas ’o ma de dag [P; om T] thams cad ’gyes par ’gyur te ’dur mi btub bo || de bzhin du bskal pa brgya phrag stong du bsags pa’i nyon mongs pa 1042 Dorji Wangchuk O son of a noble family, it is as follows: Putting a single drop of milk of a lioness (sim . hadugdha = sim . hīdugdha = sim . hīpaya: seng ge’i ’o ma) in an ocean filled with milk (or thickened milk) of cows, of buffaloes, and of goats would spoil [the latter] and [one] could not churn [it] Similarly, if a single drop of the milk of a great lion, a tathāgata, a great being—[milk] consisting of the generation of the resolve to [attain a buddha’s] omniscience—is put in the great ocean of milk consisting of the cognitional-emotional defilements and impulsions of volitional actions that have accumulated for hundreds and thousands of eons, all would be laid waste to completely, [and] the salvific release of all the śrāvakas and pratyekabuddhas would not prevail, would not be sustained This passage is cited in the Sūtrasamuccaya ascribed to Nāgārjuna 49 Noteworthy for our present context is that it is not the suitability of the vessel that is accentuated here but rather the special quality of the milk of a lioness and its ability to spoil all other kinds of milk sTag tshang lo tsā ba Shes rab rin chen (b 1405) cites seven lines of verse alluding to the idea of the milk of a white lioness, and the source is said to be the Tathāgatācintyaguhyanirdeśasūtra This Sūtric scripture in Tibetan translation, however, does not seem to contain such lines, and the source indication seems questionable Nonetheless, the lines, which are of interest for the present context, are as follows:50 kun gyi ’o ma’i rgya mtshor yang de bzhin gshegs pa skyes bu’i seng ge chen po’i thams cad mkhyen pa nyid du sems bskyed [T; om P] pa’i ’o ma thigs pa gcig blugs pas thams cad ma lus par zad par ’gyur te | nyan thos dang rang sangs rgyas thams cad kyi rnam par thar pa rnams kyang mi gnas mi ’du’o || 49 Nāgārjuna (ascribed), Sūtrasamuccaya (Pāsādika 1989: 18 10–20): rigs kyi bu ’di lta ste | dper na rgya mtsho chen po ba dang| ma he dang ra’i ’o mas yongs su gang ba’i nang du seng ge’i ’o ma thigs pa gcig blugs pas ’o ma de dag thams cad ’gyes par ’gyur te | ’dur mi btub bo| | de bzhin du bskal pa brjod du med pa brgya stong du bsags pa’i las dang nyon mongs pa kun gyi ’o ma’i rgya mtshor yang de bzhin gshegs pa skyes bu’i seng ge chen po’i thams cad mkhyen pa nyid du sems bskyed pa’i ’o ma’i thigs pa gcig blugs pas de thams cad ma lus pa zad par ’gyur te| nyan thos dang rang sangs rgyas thams cad kyi rnam par thar pa rnams kyang mi gnas mi ’du’o || 50 sTag tshang lo tsā ba, dBang don gsal byed, p 324 12–16: gsang ba bsam gyis mi khyab pa’i mdo las kyang | sengge dkar mo’i ’o ma de || rin chen snod du ma gtogs pa || snod ngan khams [= kham] sa’i nang blug na || snod kyang chag la ’o ma ’bo | | de bzhin snod ngan gang zag la || zab mo’i gdam pa stan [= bstan] gyur na || don mi go la log lta skye || zhes gsungs | The Trope of a Lioness’s Milk 1043 Instead of [pouring it into] a vessel made of precious material, If a white lioness’s milk Is poured into a base vessel [made of] clay (mr. d: kham sa = kham pa), The vessel would break and the milk would be spilt Similarly, if profound instructions Are taught to persons who are base vessels, The content would not be understood and false views would arise Lioness’s Milk in Buddhist Tantric Scriptures One of the popular sources used by Tibetan scholars to exploit the idea that a lioness’s milk should not be put in earthenware is the Vajramālātantra, which is regarded as an explanatory Tantric scripture (vyākhyātantra: bshad pa’i rgyud) of the Guhyasamājatantra It states:51 For example, lioness’s milk Should not be put in an earthen vessel Similarly, [this] mahāyogatantra Should not be given to those who are not [appropriate] receptacles [If given], the disciple would die instantaneously [The disciple] would be ruined in this life and in the beyond If quintessential instructions are given to those who are not [appropriate] receptacles, The teacher[’s] accomplishments [too] would come to ruin These lines have been cited by several Tibetan scholars, but I forego discussion of them here The idea that the milk of a lioness can only be poured into a container made of gold is found also in the larger eighty-chapter *Guhyagarbhatantra (aka the sGyu ’phrul brgyad cu pa), a Mahāyoga Tantric scripture of the rNying ma school of Tibetan Buddhism It states:52 51 Vajramālātantra, T, rGyud, vol Ca, fol 247a4–5; P, rGyud, vol Ca, fol 233a2–3: ji ltar seng ge’i ’o ma ni || sa yi snod du gzhag [T; bzhag P] mi bya || de bzhin rnal ’byor chen po’i rgyud || snod min dag la sbyin mi bya || slob ma skad cig de la ’chi || ’di dang pha rol tu ni phung || snod min man ngag rab bshad na || slob dpon dngos grub nyams par ’gyur || 52 *Guhyagarbhatantra (in 80 Chapters), D, rNying rgyud, vol Kha, fol 298b6; P, rGyud, vol Wa, fol 299b5–6: dper na seng ge’i ’o ma ni || gser gyi phyis bus ’dzin ’gyur gyi || snod gzhan dag tu blugs pa ni || snod kyang ’chag [D; chag P] la ’o ma’ang 1044 Dorji Wangchuk For example, the milk of a lioness can only be held by a container (phyis bu = snod spyad) made of gold If [it is] poured into other vessels, not only would the vessels break but the milk, too, would be spilled According to the Vajramālātantra, as we have seen above, an example of “other vessels” (made of base materials) would be “earthenware” (sa yi snod) The trope is again found in the principal Anuyoga Tantric scripture of the rNying ma school called the *Vajravyūhatantra (rDo rje bkod pa’i rgyud) aka the Kun ’dus rig pa’i mdo, of which there are two versions, a longer version in seventy-five chapters (P 452; D 829) and a shorter version in thirty-three chapters (P454; D 831) According to the longer version, “the pure milk of a lioness should not be poured into a vessel that is not of gold ” 53 What is perhaps noteworthy is the phraseology “a vessel that is not of gold” (gser snod ma yin), the Sanskrit parallel (i e asvarn.abhājana) of which we have seen above in the Jaina context These and other verse lines are also cited—without, however, specifying the source but simply preceded by the phrase “in the following manner” (ji skad du)—in the Sarvasamayasam . graha ascribed 54 to *Adhīśa (commonly spelled *Atiśa) The shorter version of the *Vajravyūhatantra also alludes to the milk of a lioness, namely, that “the pure milk of a lioness should not be poured into a vessel that contains poison ”55 These lines were cited by Rong zom pa in the eleventh century 56 We even find two Tantric scriptures, for example, in the mTshams brag edition of the rNying ma rgyud ’bum, one bearing the title Seng ge ’o ma’i rgyud, which is presumably a six-chapter basic tantra (mūlatantra: ’bo [D; bo P] ||. 53 *Vajravyūhatantra (in 75 Chapters), P, rGyud, vol Dza, fol 243b7; D, rNying rgyud, vol Ka, fol 256a5: seng ge dkar mo’i ’o ma dag || gser snod ma yin blugs mi bya || 54 *Adhīśa, Sarvasamayasam.graha, P, rGyud ’grel, vol Nu, fol 255a8–b1; D, rGyud, vol Tshu, fol 45a7–b1: seng ge dkar mo’i ’o ma dag || gser snod ma yin blug [P; blugs D] mi bya || See also the A ti sha’i gsung ’bum, p 1107 14 55 *Vajravyūhatantra (in 33 Chapters), P, rGyud, vol Wa, fol 40b6; D, rNying rgyud, vol Kha, 41b3–4: seng ge dkar mo’i ’o ma dag || dug can snod du blug pa min || 56 Rong zom pa, Dam tshig mdo rgyas, p 362 3–4: seng ge dkar mo’i ’o ma dag || dug can snod du blug pa min || The Trope of a Lioness’s Milk 1045 rtsa ba’i rgyud), and the other Seng ge ’o ma’i rgyud phyi ma, which is a sixteen-chapter subsequent tantra (uttaratantra: rgyud phyi ma) The chapters are very short Of the three types of Tantric scripture proposed by Orna Almogi, 57 namely, Indic, Indic-Tibetic, and Tibetic, these two Tantric scriptures seem to belong to the third type Although the main titles and the chapter titles explicitly contain the component Seng ge ’o ma’i rgyud, the texts themselves make no reference to the milk of a lioness with one exception: the sixteenth and the final chapter of the Seng ge ’o ma’i rgyud phyi ma58 explains that “lion” means “extreme rarity” (rab tu dkon [pa]) and “milk” means “essence” (bcud) Karma gling pa (b 1326), in an initiation manual, cites a verse containing the analogy of a lioness’s milk Obviously, this manual is to be considered a normally composed work and not a revelation The source of the verse is specified as one rTsal chen rdzogs pa’i rgyud Two possible candidates that come to mind are the Seng ge rtsal rdzogs chen po’i rgyud, one of the seventeen Tantric scriptures of the Man ngag sde cycle of rDzogs chen teachings, and the Yon tan rtsal chen rdzogs pa’i rgyud59 or Byang chub sems rtsal chen gyi rgyud transmitted in the rNying ma rgyud ’bum, but such a verse does not seem to be found in these scriptures Nonetheless the verse found in Karma gling pa’s empowerment manual is as follows:60 57 Almogi 2019: 9, 11–22 (in particular), 21 58 Seng ge ’o ma’i rgyud phyi ma, vol La, p 491 4–6: de nas rgyud ’di gtad pa ni || seng ge zhes pa rab tu dkon || ’o ma zhes pa bcud yin te || ’ jig rten ’dir ’byung ba rab tu dkon || de las byung ba’i chos ’di ni || tshangs pa bya byin khyod la gtad || nyin kun snying gyer khyod la gtad || brjed bya srog gcod khyed la gtad || drag po las sdud khyod la gtad || seng ge ’o ma’i rgyud ’di khyod la gtad || 59 The title Yon tan rtsal chen rdzogs pa’i rgyud occurs in Kapstein 2018: 116, 124 as one of the five rDzogs chen Tantric scriptures belonging to the “King’s Cycle” (rgyal po’i skor) And it has been identified with the Byang chub sems rtsal chen gyi rgyud transmitted in the rNying ma rgyud ’bum 60 Karma gling pa, Pun. d.a rī ka’i do shal, fol 11a5–b5: khyed rang la ye shes pa phab pa’i don ni | rtsal rdzogs chen po’i rgyud las | gsang sngags seng ge’i ’o ma ’dra || rin chen gser snod ma lags pas || snod gzhan phal par blug gyur na || snod kyang chag la bcud kyang zag | snod bcud gnyis ka ma rang ’gyur || zhes gsungs pas rgyud kyi nyon mongs pa ma sbyang bar gsang sngags zab mo’i dbang bskur du mi rung zhing bskur yang mi chags pas | ye gdod ma nas snod gzhal yas khang dang bcud yi dam gyi lha tshogs rtog tshogs chos nyid kyi rol par gnas pa yin te | de ltar ma shes pa’i gang zag la yin tshul ngo sprod pa’i phyir dam tshig ye shes gnyis med du rgyas gdab pa ni ye shes pa dbab pa yin pas dmigs pa ’di bzhin du mdzod | 1046 Dorji Wangchuk Mantra[yāna] teachings are a like a lioness’s milk If, there being no precious golden vessel, [They] are poured into other, ordinary vessels, The vessels would break and the content would spill out Both the container and the content would be ruined The Dohāvr.tti, a collection of dohas attributed to the eighty-four mahāsiddhas and commentaries on them, was compiled by ’Jam dbyangs mKhyen brtse’i dbang po (1820–1892) and ’Jam dbyangs Blo gter dbang po (1847–1914) At the end of a rather complicated textual history, it was included in the fourteen-volume sGrub thabs kun btus, a collection of various practice manuals, where it cites the following verse from a certain bKod pa rgyal po’i rgyud (*Vyūharājatantra):61 Lioness’s milk-like [instructions] [Are absorbed] into fortunate/worthy receptacles— Into jewel-like receptacles, Just like rain being absorbed into (i e , ‘striking’?) stones Obviously, something is amiss here The comparison is forced and we are dealing with mixed similes And one would think that the analogy of rain and stones actually expresses the opposite, namely, the imperviousness of the disciple to absorbing the teachings Interestingly, the version of the Dohāvr.tti transmitted in the Peking bsTan ’gyur does not contain this analogy of a lioness’s milk Instead it refers to the analogy of the Nāga king bringing down (timely) rain 62 Thus the present verse seems to have been added later At any rate, the image of rain seeping into rocks is intended here positively and not as a counterexample 61 Abhayaśrī, Dohāvr. tti in the sGrub thabs kun btus, vol 14 (Shrī), pp 221 7–222 1: bkod pa rgyal pa’i rgyud nas ’di skad bshad || seng ge’i ’o ma lta bu ni || rin chen lta bu’i snod du ni || skal ba can gyi snod dag la || rdo la char bzhin rab tu thim || zhes bshad do || See also the same work transmitted in the Peking xylographic edition of the bsTan ’gyur (not found in the sDe dge edition) and the section on Sakara, the rNal ’byor pa sa ka ra’i rtogs brjod dang ’grel pa, in the Dohāvr. tti, P, rGyud ’grel, vol Lu, fol 107a2–b5 The latter edition does not contain our verse dealing with lioness’s milk, which begs the question regarding the exact relationship between the two versions of what is seemingly the same work 62 Abhayaśrī, Dohāvr. tti, P, rGyud ’grel, vol Lu, fol 107b5: char phab pa ni rten gyi gang zag gong ma rnams la klu rgyal gyi dpe ltar bur phab pa’o || The Trope of a Lioness’s Milk 1047 Lioness’s Milk in Modern Tibetan Poetical Literature As one would say in Tibetan, “merely in order not to leave the outline blank” (sa bcad ma stong tsam du), I would like to mention an example of a reference to lioness’s milk in modern Tibetan poetry 63 The expression “lioness’s milk” (seng ge’i ’o ma) is used in a poem titled Rong rgyal a grags bris pa (“Writing Rong rgyal a grags”) composed by The’u rang Actually, the’u rang is a kind of Tibetan goblin, comparable to kobold of German folklore But here The’u rang is a penname of bKra shis rab brtan, an author and a publisher from A mdo, and one of the editors of the banned journal Eastern Snow Mountain. I cite here a somewhat free English translation of the pertinent stanza provided by Buchung D Sonam:64 This old man is a river Whose source is the mountains, Where the snow lions reside Whose milk is white as snow The “old man” (rgad po) here is Rong rgyal a grags He is compared to a river originating from the “snow mountains” (gangs ri), which, in turn, are described as the “capital or stronghold of lions” (seng ge’i rgyal sa) Although the expression “snow lion” does not occur in the Tibetan text, it becomes clear from the context that the lions in question are “snow lions ” Indeed, that is what we see in the English translation The significance of the poem, however, does not seem to lie so much in the literary aesthetics but more so in the political message, which can best be appreciated at the backdrop of the life of Rong rgyal a grags, the theme of the poem, and of bKra shis rab brtan (alias The’u rang), the poet 65 63 I would like to express my thanks to Volker Caumanns for providing me with the source for the section “Lioness’s Milk in Modern Tibetan Poetical Literature ” 64 The’u rang, Rong rgyal a grags bris pa, p 152 7–10: rgad po ’di gtsang po zhig yin | gtsang po’i mgo khongs gangs rir ’khyil yod | gangs ri ni seng ge’i rgyal sa yin | seng ge’i ’o ma dkar po yin | The shads are mine The syntax of the second sentence is somewhat odd It may be rendered thus: “The source (lit ‘head’) area/part of the river (i e , perhaps ‘the river at its source’) meanders around/down the snow mountains ” 65 For some information on bKra shis rab brtan, see Sonam 2017: 31 (in English); on Rong rgyal a grags, see ibid , pp 50–51 (in English), 152 (in Tibetan) 1048 Dorji Wangchuk Concluding Remarks What I attempted to do in this article is to examine how lioness’s milk figures in literatures of various cultures In the case of non-Buddhist or non-Tibetan literatures, I did not aspire to be exhaustive but only to find one or two examples In the case of Tibetan sources, however, an attempt has been made to be as comprehensive and representative as possible, so as to gain an accurate picture of the matter While no claim of completeness can be made, I hope to have shown the fascination with lioness’s milk in various cultures and how it is reflected in various genres of their literatures What is most significant throughout is not lioness’s milk per se but the wide range of figurative uses it gives rise to Bibliography Indic Sources Gan.d.avyūhasūtra = Gan.davyūhasūtra See Suzuki & Idzumi 1949; Tib P 761 (Phal chen, vol Hi); T 10 (Phal chen, vol Cha) *Guhyagarbhatantra (in 80 Chapters) = gSang ba snying po de kho na nyid nges pa aka sGyu ’phrul brgyad cu pa D 834; P 457 Dohāvr.tti = Abhayaśrī [*Dohāvr.ttisahitacaturaśītisiddhāvadāna] P 5092; not found in D See also the Grub thob brgyad cu rtsa bzhi’i do ha ’grel bcas In sGrub thabs kun btus 14 vols Kangara, HP: Dzongsar Institute for Advanced Studies, 1991, vol 14 (Shrī), pp 139–243 Pañcatantra = Pūrn.abhadra Pañcatantra See Hertel 1908 Vajramālātantra = Vajramālābhidhānatantra T 410; P 82 *Vajravyūhatantra (in 33 Chapters) = *Vajravyūhatantra (rDo rje bkod pa’i rgyud) or Kun ’dus rig pa’i mdo in 33 Chapters P454; D 831 *Vajravyūhatantra (in 75 Chapters) = *Vajravyūhatantra (rDo rje bkod pa’i rgyud) or Kun ’dus rig pa’i mdo in 75 Chapters P 452; D 829 Viśes.adyotanī = Vibhūticandra. Viśes.adyotanī. P 5282; D 3880 Sarvasamayasam . graha = *Adhīśa or Jo bo rje (ascribed) Sarvasamayasam.graha P 4547; D 3725 Sūtrasamuccaya = Nāgārjuna (ascribed) Sūtrasamuccaya See Pāsādika 1989 The Trope of a Lioness’s Milk 1049 Tibetan Sources Kun bzang nyi ma’i gsung ’bum 27 vols Shar rgyal ba dung dkar mgon: s n , 2001 (?), vol 9, pp 221–231 mKhas pa’i dga’ ston = dPa’ bo gTsug lag phreng ba Chos ’byung mkhas pa’i dga’ ston Beijing: Mi rigs dpe skrun khang, 1986, 2 vols [one pagination] rGya bod yig tshang = sTag tshang rdzong pa dPal ’byor bzang po. rGya bod yig tshang mkhas pa dga’ byed chen mo ’dzam gling gsal ba’i me long In Sa skya’i chos ’byung gces bsdus 6 vol Beijing: Krung go’i bod rig pa dpe skrun khang, 2009, vol 3 sGam po pa’i rnam thar = bSod nams lhun grub mNyam med sgam po pa’i rnam thar. Xining: mTsho sngon mi rigs dpe skrun khang, 1994 sGron ma drug gi gdams pa = rDzogs pa chen po zhang zhung snyan rgyud las sgron ma drug gi gdams pa In Gangs ti se bon gzhung rig mdzod dpe tshogs 25 vols Beijing: Mi rigs dpe skrun khang, 2010, vol 24, pp 202–216 [There seems to be a couple of prints or reproductions of this collection without complete publication details] Nges sgron ’grel chung = mKhan po Kun bzang dpal ldan aka Kun dpal Nges shes rin po che’i sgron me’i tshig gi don gsal ba’i ’grel chung blo gros snang ba’i sgo ’byed. In Nges shes rin po che sgron me rtsa ’grel Chengdu: Si khron dpe skrun tshogs pa & Si khron mi rigs dpe skrun khang, 2006, pp 57–286 Nges sgron ’grel bshad = Khro shul mkhan po ’Jam dpal rdo rje Nges shes rin po che’i sgron me’i rnam bshad ’od zer dri med Bylakuppe: Ngagyur Nyingma Institute, 2002 Nges sgron rnam bshad = mKhan chen ’Jam dbyangs grub pa’i blo gros Nges shes rin po che’i sgron me’i rnam par bshad pa nges don sprin dkar glal ba’i sgra dbyangs In mKhan rin po che ’ jam dbyangs grub pa’i blo gros kyi gsung ’bum 4 vols Hong Kong: Xianggang xinzhi chubanshe, 2002, vol 4 Nges shes sgron me = Mi pham rNam rgyal rgya mtsho Nges shes rin po che’i sgron me. In Nges shes rin po che sgron me rtsa ’grel Chengdu: Si khron dpe skrun tshogs pa & Si khron mi rigs dpe skrun khang, 2006, pp 1–56 1050 Dorji Wangchuk mNgon mdzod kar t.īk = Karma pa Mi bskyod rdo rje Chos mngon pa’i mdzod kyi ’grel pa rgyas par spros pa grub bde’i dpyid ’ jo 2 vols dPal spungs xylographic edition [BDRC-W 8027] Jo bo rje’i gsung ’bum = *Adhīśa (commonly *Atiśa) Jo bo rje dpal ldan a ti sha’i gsung ’bum Compiled by dPal brtsegs bod yig dpe rnying zhib ’jug khang bKa’ gdams dpe dkon gces btus 1 Beijing: Krung go’i bod rig pa dpe skrun khang, 2006 Dam tshig mdo rgyas = Rong zom Chos kyi bzang po gSang sngags kyi dam sdom spyi dang khyad par lhag pa’i dam tshig tu phye ste mdo rgyas su bstan pa In Rong zom chos bzang gi gsung ’bum 2 vols Chengdu: Si khron mi rigs dpe skrun khang, 1999, vol 2, pp 241–389 Dri bral me long = Kun bzang nyi ma (revealed) Dag snang ye shes rol pa las ¦ rnam dag g.yu lo bkod pa’i zhing khams kyi mthong snang dri bral me long. In Kun bzang nyi ma’i gsung ’bum 27 vols Shar rgyal ba dung dkar mgon: s n , 2001 (?), vol 9, pp 115–240 bDud rtsi’i thigs pa = lHo brag grub chen Nam mkha’ rgyal mtshan Phyag na rdo rje’i bskyed rdzogs yang gsang bla med bdud rtsi’i thigs pa In Collected Writings of lHo-brag Grub-chen Nam-mkha’-rgyalmtshan: Reproduced from a rare manuscript originally preserved in the Temple of Thig-phyi in Lho-brag 2 vols New Delhi: Tshering Dargye, 1972, vol 2, pp 835–857 ’Dul chog mthong ba don ldan = Karma phrin las pa ’Dul ba’i las chog mthong ba don ldan In gDams ngag mdzod Compiled by ’Jam mgon kon sprul Blo gros mtha’ yas 18 vols Paro: Lama Ngodrup & Sherab Drimey, 1979–1981, vol 18 (Tsha), pp 555–629 (including an appendix) Pun. d.a rī ka’i do shal = Karma gling pa Zhi khro’i dbang sogs kyi mtshams sbyor pun. d.a ri [= rī] ka’i do shal 28 folios In Zab chos zhi khro dgongs pa rang grol sDe dge rdzong: sNga ’gyur mtho slob rdzogs chen shrī singha lung rtogs chos gling, 2001 [BDRC-W1KG8928] dBang don gsal byed = sTag tshang lo tsā ba Shes rab rin chen dBang don mdor bsdus bstan pa gsal byed yid bzhin gyi nor bu rin po che’i ’phreng ba In sTag tshang lo tsā ba shes rab rin chen gyi gsung ’bum 7 vols Beijing: Krung go’i bod rig pa dpe skrun khang, 2007, vol 4, pp 320–339 The Trope of a Lioness’s Milk 1051 Mi la’i rnam mgur = gTsang smyon Heruka rNal ’byor gyi dbang phyug chen po mi la ras pa’i rnam mgur Xining: mTsho sngon mi rigs dpe skrun khang, 1991 dMyal gling rdzogs chen = Rig ’dzin Drag rtsal rdo rje (revealed) Gling rje Ge sar rgyal po‘i sgrung dmyal gling rdzogs pa chen po Chengdu: Si khron mi rigs dpe skrun khang, 1986 Tshig mdzod chen mo = Krang dbyi sun et al Bod rgya tshig mdzod chen mo Beijing: Mi rigs dpe skrun khang, 1993 Ye she sgron me = Kun bzang nyi ma (revealed) Zab gsang rdo rje snying po las ¦ thugs rje chen po dri med padma dkar po’i ¦ lo rgyus rab gsal don gyi snying po ye shes sgron me In Kun bzang nyi ma'i gsung 'bum. 27 vols Shar rgyal ba dung dkar dgon: s n , 2001 (?), vol 15, pp 221231 Yongs gtad rgyud kyi ’grel chen = Byang ba rNam rgyal grags bzang Yongs gtad rgyud kyi ’grel chen In rGyud bzhi’i rtsa ba’i ’grel pa | yongs gtad rgyud kyi ’grel chen Beijing: Mi rigs dpe skrun khang, 2008, pp 238–253 Rab gsal me long = Kun bzang nyi ma (revealed) Zab gsang rdo rje snying po las ¦ dbang chen bdud dpung zil gnon rtsal gyis (sic) ¦ lo rgyus rab gsal me long. In Kun bzang nyi ma’i gsung ’bum 27 vols Shar rgyal ba dung dkar mgon: s n , 2001 (?), vol 9, pp 13–31 Rong rgyal a grags bris pa = The’u rang Rong rgyal a grags bris pa See Sonam 2017: 50, 152 Seng ge ’o ma’i rgyud phyi ma = Seng ge ’o ma’i rgyud phyi ma In mTshams brag rnying ma rgyud ’bum 46 vols Thimphu: National Library, Royal Government of Bhutan, 1982, vol La (26), pp 481–491 Sor sdom ’bogs chog = Kun mkhyen Padma dkar po So sor thar pa’i sdom pa ’bogs pa’i cho ga bstan pa’i snying po In Kun mkhyen padma dkar po’i gsung ’bum 24 vols Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–1974, vol 7, pp 1–66 gSo rig gces btus = De’u dmar dge bshes bsTan ’dzin phun tshogs gSo rig gces btus rin chen phreng ba Xining: mTsho sngon mi rigs dpe skrun khang, 1994 1052 Dorji Wangchuk Secondary Sources Achard, Jean-Luc 2017 The Six Lamps: Secret Dzogchen Instructions on the Bön Tradition Somerville, MA: Wisdom Publications Almogi, Orna 2019 “The Human behind the Divine: An Investigation into the Evolution of Scriptures with Special Reference to the Ancient Tantras of Tibetan Buddhism ” In Volker Caumanns, Marta Sernesi and Nikolai Solmsdorf (eds ) Unearthing Himalayan Treasures: Festschrift for Franz-Karl Ehrhard Indica et Tibetica 59 Marburg: Indica et Tibetica Verlag, 1–26 Blackmer, L Guy 1945 “Three Chinese Porcelain Jars Presented in Memory of Hugo A Koehler ” Bulletin of the City Art Museum of St. Louis 30 (1/2): 9–11 Bloomfield, Maurice 1923 “The Śālibhadra Carita: A Story of Conversion to Jaina ” Journal of the American Oriental Society 43: 257–316 Elswit, Sharon Barcan 2012 The Jewish Story Finder: A Guide to 668 Tales Listing Subjects and Sources Jefferson, North Carolina, London: McFarland & Company Heller, Bernhard 1934 “Ginzberg’s Legends of the Jews (Continued) ” The Jewish Quarterly Review 24/4: 393–418 Hertel, Johannes 1908 The Panchatantra: A Collection of Ancient Hindu Tales in the Recension, Called Panchakhyanaka, and Dated 1199 A. D., of the Jaina Monk, Purnabhadra The Harvard Oriental Series 11 Cambridge, MA: Harvard University [India Office Library and Records] 1906 “Report on Native Papers: Published in the Bombay Presidency for the week ending 14th July 1906 ” South Asia Open Archives 07-14-1906: 1–40 Kapstein, Matthew T 2018 “A Record of the Teachings of the Great Perfection in the Twelfth-century Zur Tradition ” Revue d’Etudes Tibétaines 44: 109–128 Layne, Gwendolyn (tr ) 1991 Kādambarī: A Classic Sanskrit Story of Magical Transformations New York & London: Garland Publishing Levin, Gabriel 1985 “What Different Things Link Up: Hellenism in Contemporary Hebrew Poetry ” Prooftexts 5/3: 221–243 The Trope of a Lioness’s Milk 1053 Magel, Emil A 1979 “The Source of Bascom’s Wolof Analogue ‘Trickster Seeks Endowments’ ” Research in African Literatures 10/3: 350– 358 Pāsādika, Bhikkhu 1989 Nāgārjuna’s Sūtrasamuccaya: A Critical Edition of the mDo kun las btus pa. Fontes Tibetici Havnieses 2 Copenhagen: Akademisk Forlag Pettit, John W 1999 Mipham’s Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection Boston: Wisdom Publications Raval, Shilpa 2001 “‘A Lover’s Discourse’: Byblis in ‘Metamorphoses’ 9 ” Arethusa 34/3: 285–311 Rayor, Diane J 1991 Sappho’s Lyre: Archaic Lyric and Women Poets of Ancient Greece Translations with Introduction and Notes Berkeley, Los Angeles, London: University of California Press Sonam, Buchung D (tr ) 2017 Nyi ma’i lan bu bsreg pa. Burning the Sun’s Braids: New Poetry from Tibet With an Introduction by Tsering Wangmo Dhompa and an Afterword by Tenzin Dorjee (Tendor) Dharamsala: Blackneck Books Suzuki, Daisetz Teitaro & Hokei Idzumi (eds) 1949 The Gan.d.avyūha Sūtra. New Revised Edition Tokyo: The Society for the Publication of Sacred Books of the World Tawney, Charles Henry 1924 The Ocean of Story, Being C.H. Tawney’s Translation of Somadeva’s Kathā Sarit Sāgara (or Ocean of Streams of Story), Now Edited with Introduction, Fresh Explanatory Notes and Terminal Essay by N. M. Penzer 10 vols London: Chas J Sawyer, vol 1 Veneziano (or da Venezia), Valerio 1614 Prato Fiorito di Varii Essempi; Parte Prima, Divisa in Cinque Libri Venice: Fioravante Prati Wangchuk, Dorji 2016 “Sacred Words, Precious Materials: On Tibetan Deluxe Editions of Buddhist Scriptures and Treatises ” In Orna Almogi (ed ) Tibetan Manuscript and Xylograph Traditions: The Written Word and Its Media within the Tibetan Culture Sphere Indian and Tibetan Studies 4 Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg, 371–415 1054 Dorji Wangchuk �� 2020 “Secrecy in Buddhism ” In Orna Almogi (ed ) Birds as Ornithologists: Scholarship between Faith and Reason. Intra- and Interdisciplinary Perspectives Indian and Tibetan Studies 8 Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg, 7–177 Gateways to Tibetan Studies A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday Edited by Volker Caumanns, Jörg Heimbel, Kazuo Kano, and Alexander Schiller Volume One nd I Tib Hamburg INDIAN AND TIBETAN STUDIES 12.1 Hamburg • 2021 Department of Indian and Tibetan Studies, Universität Hamburg Gateways to Tibetan Studies nd I Tib Hamburg INDIAN AND TIBETAN STUDIES Edited by Harunaga Isaacson, Dorji Wangchuk, and Eva Wilden __________________________________________________ Volume 12.1 Hamburg • 2021 Department of Indian and Tibetan Studies, Universität Hamburg Gateways to Tibetan Studies A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday Edited by Volker Caumanns, Jörg Heimbel, Kazuo Kano, and Alexander Schiller Volume One nd I Tib Hamburg INDIAN AND TIBETAN STUDIES 12.1 Hamburg • 2021 Department of Indian and Tibetan Studies, Universität Hamburg Published by the Department of Indian and Tibetan Studies, Asien-AfrikaInstitut, Universität Hamburg, Alsterterrasse 1, D-20354 Hamburg, Germany Email: indologie@uni-hamburg.de © Department of Indian and Tibetan Studies, Universität Hamburg, 2021 ISBN: 978-3-945151-11-2 (set) Volker Caumanns, Jörg Heimbel, Kazuo Kano, and Alexander Schiller (eds.): Gateways to Tibetan Studies: A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday First published 2021 All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, no part of the book may be reproduced or translated in any form, by print, photoprint, microform or any other means without written permission. Enquiry should be made to the publishers. Printing and distribution: Aditya Prakashan, 2/18 Ansari Road, New Delhi, 110 002, India. Email: contact@bibliaimpex.com Website: www.bibliaimpex.com Printed and bound in India by Replika Press Pvt. Ltd. This publication has been supported by the Khyentse Center for Tibetan Buddhist Textual Scholarship (KC-TBTS), Universität Hamburg. White Tārā, Artist: Tsechang Penba Wangdu (brTse byang sPen pa dbang ’dus). tabula gratulatoria Almogi, Orna Bayer, Achim Caumanns, Volker Cüppers, Christoph Czaja, Olaf Debreczeny, Karl Dietz, Siglinde Ehrhard, Franz-Karl Eimer, Helmut Everding, Karl-Heinz Fermer, Mathias Franco, Eli Hazod, Guntram Heimbel, Jörg Heller, Amy Henss, Michael Hugon, Pascale Isaacson, Harunaga Kano, Kazuo Kapstein, Matthew T Katsura, Shoryu Klimburg-Salter, Deborah Kramer, Jowita Kramer, Ralf van der Kuijp, Leonard Larsen, Knud Linrothe, Robert Nelson Lo Bue, Erberto Luczanits, Christian Martin, Dan Mathes, Klaus-Dieter Maurer, Petra Mimaki, Katsumi Onoda, Shunzo Pahlke, Michael Preisendanz, Karin Ramble, Charles Rheingans, Jim Roesler, Ulrike Roloff, Carola Scherrer-Schaub, Cristina Schiller, Alexander Schmithausen, Lambert von Schroeder, Ulrich Schuler, Barbara Sernesi, Marta Sobisch, Jan-Ulrich Sørensen, Per Kjeld Stearns, Cyrus Steinkellner, Ernst Tanaka, Kimiaki Tsering, Tashi Vinding, Michael Wangchuk, Dorji Wangdu, Penba Yotsuya, Kodo Zimmermann, Michael Table of Contents volume one Preface རང་རྣམ་དྲ་་ལ་མམ༎ xix An Interview with the Honoree, David P Jackson 1 Publications of David P Jackson 43 Orna Almogi: Does a Buddha Possess Gnosis? Three Deliberations in 12th–13th Century Tibet . . . . . . . . . . . . . . . . . . 59 Achim Bayer: Roads Taken and Not Taken: The Encounters of Eric Teichman and André Migot with the Scholarly Traditions of Kham . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87 Volker Caumanns: „Ein Spektakel für jedwedes Auge, Speisen für jedweden Mund“: Die Einsetzung der ’Khon-Adligen bSod-nams dbang-po (1559–1621) und Grags-pa blo-gros (1563–1617) auf dem Großen Dharma-Thron des Klosters Saskya im Jahr 1570 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117 Karl Debreczeny: Of Bird and Brush: A Preliminary Discussion of a parinirvān.a Painting in the Distinctive Idiom of the Tenth Karmapa Recently Come to Light . . . . . . . . . . . . . 161 Siglinde Dietz and Helmut Eimer: Zum Hintergrund der in Zentral- und Ostasien verbreiteten Maudgalyāyana-Legende 189 Franz-Karl Ehrhard: In Search of the bKa’ ’gyur lung – The Accounts of the Fifth Dalai Lama and His Teachers . . . . . . 205 Karl-Heinz Everding: The 1920 Tibetan New Year’s Festival in Lhasa: Impressions and Observations of Kah. thog Si tu Chos kyi rgya mtsho . . . . . . . . . . . . . . . . . . . . . . . . . . 233 Mathias Fermer: Once More on the so-called Old dGa’ ldan Editions of Tsong kha pa’s Works . . . . . . . . . . . . . . . . . . 253 Jörg Heimbel: Portraits of the Great Abbots of Ngor: The Memorial or Death Anniversary Thangka (dus thang) . . . . . . . 301 Amy Heller: A Page from an Artist’s Sketchbook . . . . . . . . . 381 xvi Gateways to Tibetan Studies Michael Henss: A Rare Image of the 28th Sakya Throne Holder Ngawang Sonam Wangchuk (1638–1685) . . . . . . . . . . . 399 Pascale Hugon: Mapping Recently Recovered Early Tibetan Epistemological Works . . . . . . . . . . . . . . . . . . . . . . . . 415 Harunaga Isaacson: A Critical Edition of Ratnākaraśānti’s Muktāvalī Hevajrapañjikā: Commentary on Hevajratantra I.i.1–12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 461 Kazuo Kano: A Later Interpolation or a Trace of the Earliest Reading? —Ratnagotravibhāga 5.19 and an “Extra Verse”— 509 Matthew T. Kapstein: Portrait of an Unknown Adept: An Inscribed Scroll-painting of Bla ma Rin po che Sangs rgyas grags pa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 543 Knud Larsen: Surveying Architecture the ‘Danish Way’ with an Example from Tibet . . . . . . . . . . . . . . . . . . . . . . . . 569 volume two Robert N. Linrothe: Lineage, Linearity, and the Lama Lhakhang: Jacksonian Methods at Mindröling. . . . . . . . . . . . 593 Erberto Lo Bue: Letters from Tibet: My First Fieldwork in Tibet (July–August 1987) . . . . . . . . . . . . . . . . . . . . . . 615 Christian Luczanits: A Case of Old Menri (sman ris rnying pa) in Mustang? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 643 Klaus-Dieter Mathes: The Eight Indian Commentaries on the Heart Sūtra’s Famous Formula “Form Is Emptiness; Emptiness Is Form” . . . . . . . . . . . . . . . . . . . . . . . . . . 659 Katsumi Mimaki: A Note on the Stages of the Peking bKa’ ’gyur Edition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 685 Shunzo Onoda: De’u dmar dge bshes’ Knowledge of Basic Color Materials . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 701 Charles Ramble: The Gelung Molla: A Preliminary Study . . . 715 Table of Contents xvii Jim Rheingans: Experience and Instruction: The Songs of the First Karma ’phrin las pa Phyogs las rnam rgyal (1456–1539) 747 Ulrike Roesler: Tigers and Leopards for the Monastery: An Inventory of Gifts from sNar thang to Rwa sgreng . . . . . . . 779 Carola Roloff: “The Biography of Red mda’ ba” : The Life and Spiritual Practice of a Fourteenth Century Buddhist YoginScholar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 803 Alexander Schiller: Das Studienbuch des 5. Yol mo sPrul sku Karma ’phrin las bdud ’joms als Quelle zum Inhalt und zur Überlieferungsgeschichte der „nördlichen Schätze“ (byang gter) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 821 Jan-Ulrich Sobisch: Divination and Buddhism: An Instance of Religious Contact . . . . . . . . . . . . . . . . . . . . . . . . . . 891 Kimiaki Tanaka: The Twelve Great Deeds or mDzad pa bcu gnyis –A Thangka Set in the Tibet House Museum Collection 913 ཇོ་སྲས་བཀྲ་ཤིས་ཚེ་རིང་། སྨལ་མཁྱེལ་བྲིས་རྒྱུལ་སྔོལ་རྗེས་ཀྱི་བྲིས་ཆའི་སྐོར་་་སྔོལ་ འགྲོའི་རྟོོ ག་དཔྱོོ ད་དང་བསམ་འཆར་ཞུ་ཁུ་་བྱས་པ། . . . . . . . . . . . . . . Michael Vinding and Per K. Sørensen: Miscellanea Himalaica: Thakali rhab, mi dpon bKra shis bzang po and Bam steng Tulku . . . . . . . . . . . . . . . . . . . . . . . . . . . . 931 979 Dorji Wangchuk: The Trope of a Lioness’s Milk in Buddhist and Non-Buddhist Literatures . . . . . . . . . . . . . . . . . . . 1017 Kodo Yotsuya: Shākya mchog ldan’s Mahāyāna Tenets System and the Three Wheels of the dharma . . . . . . . . . . . . . . . . 1053