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JAMPA,
THUBCHEN, AND LURI GOMPAS
JAMPA
GOMPA Page 2 back
to page 1
Due to the lack of historical records and other literature, it is
extremely difficult to identify with any certainty the mandalas
of Jampa. As mentioned above, Jampa is unique, strikingly unusual,
with two floors painted entirely with mandalas. It seems clear to
us that they are not simply a set of unconnected, essentially random
mandalas. It is unlikely that Ngorchen Kunga Zangpo would have conceived
such a monumental design without a thematic, unifying plan. Rather,
this great series of mandalas appears programmatic, embodying a
specific teaching.
We thought at first, particularly in light of Lama Ngawang Jorden's
conversation with several lamas in Nepal, that the Jampa mandalas
might be identified as the teaching known as the Vajravali, but
this could not be confirmed by His Holiness Sakya Trizin, head of
the Sakya school. After further review, Lama Jorden considers, however,
that they almost certainly belong to the Yogatantra, the third of
the four classes of Tantra. A list of fifty-four Lo (Jampa) mandalas
identified by name appears in the Lo Ko Sanskritic Sampada by Prayag
Raj Sharma and Jagman Gurung, most of which appear in the Collection
of Ngor Mandalas of Tibet, in the section concerned with Yogatantra
mandalas. The great Ngorchen was especially known for propagating
the teachings and practices of Yogatantra. Keith Dowman and Roberto
Vitali have offered nearly congruent identifications for some of
the Jampa mandalas (see Appendix A: Jampa Mandalas, and also Bibliography),
diverging in only a few instances, and evidently based on interpretation
of the inscriptions below the mandalas. To that extent, it is safe
to say that these mandalas were related to teachings, including
the Vajradhatu, that were given by Ngorchen Kunga Zangpo during
his three visits to Mustang.
The
Four Classes of Tantra
The Tibetan Buddhist Canon (the Kanjur) incorporates a great number and variety of tantras whose origins were accepted as authentic. These were categorized into four main groups:
Action Tantra (Kriya Tantras)
Performance Tantra (Charya Tantra)
Yoga Tantra (Yoga Tantra)
Supreme Yoga Tantra (Anuttarayoga Tantra).
These
categories are often explained on the premise that persons differ
according to their abilities and predilections. The different classes
of tantras offer various approaches to the spiritual path, as is
appropriate for different types of persons. All, it is explained,
are directed toward the same goal: the attainment of non-duality
or Buddhahood, yet the "lower" classes of tantra require several
lifetimes, while the "highest" aims to achieve the goal in one lifetime.
The Kriya Tantra group is considered suitable for those whose disposition
is more physically active than intellectual. Its practices focus
on ritual acts, such as making liturgical offerings, circumambulation,
prostrations, recitations and the chanting of ritual formulas or
mantras, and other such "active" practices by which one can acquire
merit and obtain blessing.
The Charya Tantra is considered appropriate for those with a more
intellectual disposition, who can participate in a balance of both
physical activities (external yoga) as well as meditation (interior
yoga). Yet it is not considered significantly different from Kriya
Tantra.
For those of yet higher intellect, with the preference and ability
to undertake concentrated meditation, the Yoga Tantra is taught.
This tantra involves visualization of the deity, leading to visualization
of the self as the deity.
Lastly, the Anuttarayoga Tantra is for those of superior or the
most disciplined intellect, requiring the greatest control of mind.
These two "higher" tantras are a more intensive path toward transformation,
as the practitioner seeks identification with a chosen divinity--achieving,
in effect, the yogic transformation or union of the self with the
deity.
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