Тибетский буддийский канон: Структура и история

Loosely defined list of sacred texts recognized by various schools of Tibetan Buddhism

The Tibetan Buddhist canon is a loosely defined list of sacred texts recognized by various sects of Tibetan Buddhism. In addition to sutrayana texts from Early Buddhist schools (mostly Sarvastivada) and Mahayana sources, the Tibetan canon includes tantric texts. The Tibetan Canon underwent a final compilation in the 14th century by Buton Rinchen Drub (1290–1364). The Tibetans did not have a formally arranged Mahayana canon and so devised their own scheme which divided texts into two broad categories:
Kangyur or "Translated Words or Vacana", consists of works supposed to have been said by the Buddha himself. All texts presumably have a Sanskrit original, although in many cases the Tibetan text was translated from Chinese or other languages. Tengyur or "Translated Treatises or Shastras", is the section to which were assigned commentaries, treatises and abhidharma works (both Mahayana and non Mahayana). The Tengyur contains 3626 texts in 224 Volumes.

The Kangyur is divided into sections on Vinaya, Perfection of Wisdom Sutras, Avatamsaka, Ratnakuta and other sutras (75% Mahayana, 25% Nikaya/Agama or Hinayana), and tantras. When exactly the term Kangyur was first used is not known. Collections of canonical Buddhist texts already existed in the time of Trisong Detsen, the sixth king of Tibet. The exact number of texts in the Kangyur is not fixed. Each editor takes responsibility for removing texts he considers spurious or adding new translations. Currently there are about 12 available Kangyurs. These include the Derge, Lhasa, Narthang, Cone, Peking, Urga, Phudrak and Stog Palace versions, each named after the physical location of its printing (or copying in the case of manuscripts editions). In addition, some canonical texts have been found in Tabo and Dunhuang which provide earlier exemplars to texts found in the Kangyur. The majority of extant Kangyur editions appear to stem from the so called Old Narthang Kangyur, though the Phukdrak and Tawang editions are thought to lie outside of that textual lineage. The stemma of the Kangyur have been well researched in particular by Helmut Eimer and Paul Harrison.

From the seventh century onward, existing literature were compiled and catalogued from time to time which later extended, upgraded, classified, reorganized and put in different sets of different collections. A separate set of translation works was re grouped into two major collections popularly known as bka’ ’gyur and bstan ’gyur, translation of Buddha’s discourses and translation of commentarial works respectively. The very first Tibetan catalogue was introduced during the period of the 39th Tibetan King khri lde srong btsen, also known as sad na legs mjing gyon (776 815), who issued decrees “requiring all translation works that were extant in Tibetan from their Indian original to be catalogued and subjected to be recurrently reviewed and to set guidelines of terminology in order to standardize all translation works”. A team of Indian and Tibetan scholars was assigned for the purpose. As a major step in this remarkable attempt at literary standardization, the bi lingual glossary known as the Mahavyutpatti (sgra sbyor bam po gnyis pa) was successfully accomplished in the Tibetan horse year (814 CE). Another great achievement was the cataloguing of the collections then available in royal libraries of the three famous Tibetan palaces under the supervision of the famous translator Bande sKa ba dpal brtsegs with help from his colleagues, Bande chos kyi snying po, Lo tsa wa Bande debendhara, Bande lhun po and Bande klu’ dbang po etc. The earliest catalogue compilation was recorded from the manuscript of the royal collection housed in the palace pho brang ‘phang thang ka med kyi gtsug lag kang in the Tibetan dog year. (818 CE) This cataloguing work became famous by the name of the palace and known as dkar chag phang thang ma. Soon afterwards two further catalogues of collections available in two other royal libraries pho brang bsam yas mchims phu ma and pho brang stong thang ldan dkar were compiled and came to be known as dkar chag mchims phu ma and dkar chag ldan dkar ma respectively. dkar chag ldan dkar ma was compiled in the dragon year (824 CE). Among these three catalogues, ldan dkar ma, included in the volume Jo of sna tsogs in sde ge bka’ bstan, is generally believed to be the only surviving so far. But recently a manuscript of dkar chag phang thang ma is discovered and published from Tibet. It contains 961 titles listed under 34 subject headings with additional information of numbers of verses (soloka and bampo ) that contains in each text. The ldan dkar ma catalogue comprises 735 titles and listed under a category of 27 subject headings. An interesting unique feature of Tibetan catalogue is that, alongside information about the source material of translation and the bibliographical details, it gives in physical descriptions, such as the nos. of words, verses, canto (bampo) and folios pages in each of textual contents. Thus today we have a record of 73 million words contained in the bka’ ’gyur & bstan ’gyur collection. According to the latest edition of Dharma Publication, the bKa’ ‘gyur contains 1,115 texts, spread over 65,420 Tibetan folios amounting to 450,000 lines or 25 million words. Likewise, the bsTan 'gyur contains 3,387 texts using 127,000 folios amounting to 850,000 lines and 48 million words. The sum total of both these collections is 4,502 texts in 73 million words. By fixing bampo to verses and to words of each of the textual contents, the individual works are interpolation and alteration. This further strengthened the authenticity of Tibetan Buddhist literature. These are the first Tibetan catalogues in three versions that were compiled and published in the beginning of the ninth century by the great sgra sgyur gyi lo tsa wa Bande sKa ba dpal brtsegs and his team. Tibet, thus, becomes the earliest to accomplish catalogue as inventory in the history of evolution of catalogue. Bande sKa ba dpal brtsegs is thus, honored as the pioneer of the Tibetan system. All the later compilers of the Tibetan Canon based their works extensively on sKa ba dpal brtsegs creation. After the period of suppression during the reign of King glang dar ma’s (803 842) which brought the first chapter of the history of Tibetan literature to an abrupt end, the second phase in its development is reactivated. Since the beginning of 11th century onward Tibetan translators together with Indian panditas once again resumed their literary activity to bring about a new chapter to be known as "the era of new translation" and also "revival or later promulgation of Buddhism in Tibet". In addition to the previous works Tibet has produced a huge literary wealth both in terms of volume and range of coverage by the 13th century and this growth imposed to carry a fresh comprehensive bibliographical record and control existing literature.

In the mid 13th century a student of bcom ldan rigs ral (1200? ), ’Jam gag pak shi, also known as mchims ’jam dpal dbyangs (? 1267), who was the state priest of the Mongol emperor Ching Tsung, had managed to collect some amount of writing material and sent to his master with request for organizing and preparing catalogue of literature that were scattered all over Tibet. bcom ldan rigs ral with the help of his pupils dbu pa blo gsal byang chub ye shes, lo tsa wa bsod nams ’od zer and rgyang ro byang chub ’bum, surveyed various parts mostly covering central and western Tibet. Authenticating and rectifying, they carefully scrutinize all the manuscripts of old and new translations and arranged them in order, compiling a comprehensive catalogue of a proto bka’ ‘gyur & bstan ’gyur. The catalogue was prepared into two sets of collections, entitled the dkar chag bstan pa rgyas pa and dka ’gyur gyi dkar chag nyi ma’i ’od zer respectively. Classification of Tibetan Buddhist canon or translation works into two main classes as bka’ ’gyur & bstan ’gyur is basically derived from this catalogue. ’Jam gag pak shi was once again able to gather some good amount of writing materials and sent to Tibet with the requesting to re inscribe all manuscripts and set in separate volumes. dbu pa blo gsal byang chub ye shes, who was the disciple of both bcom ldan rigs ral and ’jam gag pak shi, was entrusted for this new task. He with colleagues, dutifully accomplished the work and published for the first time a complete and new set of volumes of bka’ ’gyur & bstan ’gyur and placed at atemple, ‘jam lha khang of the snar thang monastery which later became famous as snar thang edition. Unfortunately, both the catalogues and volumes of this hand written oldest edition of the bka’ ’gyur & bstan ’gyur are no longer available.

Old Narthang Kangyur (thought to have been a ms collection with multiple copies of texts) Not surviving. The versions Yongle (永乐版), Wangli (万历版), Lithang (理塘版/丽江版), Kangxi (康熙版/北京版), Zhuoli (卓尼版), Derge (德格版), Narthang (那塘版), Urga (拉加版), Kulun (库仑版), Lhasa (拉萨版), Wala (瓦拉版) and Chamdo (昌都版) are in printed forms.