Remarks On Trantristic Hermeneutics

Here's a comprehensive summary of Ernst Steinkellner's "Remarks on Tantristic Hermeneutics," based on the provided text:

The article explores the crucial role of hermeneutics – the theory and practice of interpretation – in preserving and adapting religious traditions, with a particular focus on its development within Buddhist Tantrism.

The Necessity of Hermeneutics:

• Steinkellner begins by highlighting that all living religions, including Buddhism, experience a natural evolution of beliefs and the development of interpretive methods. This allows them to adapt to new societal needs and questions while maintaining continuity with their foundational traditions.
• Hermeneutics acts as a vital tool to prevent religious deviation by providing methods to interpret texts in a way that preserves unity with revelation and rationalizes differences. It ensures tradition's survival while guaranteeing its continuity.

Buddhism as a Case Study:

• Buddhism, particularly Mahayana, is identified as a prime example of hermeneutics' importance. This is due to Buddhism's history of "new revelations" (like Mahayana sutras and Tantras) that necessitated new interpretive frameworks to reconcile them with older doctrines.
• The author notes that while Buddhist hermeneutics, especially concerning Mahayana, has been studied (e.g., by Lamotte), its overall history and tradition-establishing function remain a neglected but urgent area of research.

The Challenge of Tantric Interpretation:

• The core of Steinkellner's argument lies in the unique challenges posed by Tantric texts. Unlike older exegesis, which often distinguished between explicit and implicit meanings, Tantric commentators sometimes demand that the same text be understood with multiple meanings.
• This poses a historical challenge: when a text with a seemingly non-tantric character appears within a tantric context, how should it be interpreted? Did the original authors intend these tantric meanings, or were non-tantric texts incorporated and reinterpreted?
• The author proposes a pragmatic approach: the context of a Tantra dictates that its texts, even those with non-tantric origins, should be understood to carry tantric meanings. Without external text-critical evidence, neglecting the commentators' tantric interpretation is not justified.

The "Arya-School" and the "Seven Preparations":

• Steinkellner identifies the "Arya-school" of commentators on the Guhyasamāja Tantra as a significant source for a developed system of tantric hermeneutics. This school, active from the 8th to 12th centuries, influenced later Tibetan scholars like Bu ston and Tson kha pa.
• Candrakirti's Pradipoddyotanī is presented as a key work summarizing the exegetical tools of this school, collectively known as the "seven preparations" (sapta-alaṃkāraḥ). These preparations are described as formal means to interpret the vast content of the Guhyasamāja Tantra.
• The author delves into the meaning of "alaṃkāraḥ," suggesting it means more than mere "ornament." Instead, it refers to "preparations" – elements that make the Tantra complete and capable of fulfilling its revelatory purpose for various recipients.

Distinguishing "Six Alternatives" from "Fourfold Explanation":

• Two specific "preparations" are highlighted: the "explanation by six alternatives" (ṣaṭkoṭikam vyākhyānam) and the "fourfold explanation" (caturvidham ākhyānam).
• Steinkellner argues that the "six alternatives," while termed "explanation," are primarily a list of different kinds of speech found in tantric texts. These include:
  • Implicit vs. Explicit meaning.
  • Intentional vs. Non-intentional language.
  • Literal vs. Coined (non-literal) words. While the first pair hints at hermeneutic import, the others describe speech phenomena, and the author questions if the first pair retains its strictly hermeneutic function in tantric contexts.
• In contrast, the "fourfold explanation" is identified as the genuine set of tantric hermeneutics for this school. Its structure is directly linked to the tantric practitioner's progression.

The "Fourfold Explanation" and the Yogi's Path:

• The "fourfold explanation" consists of four categories of meaning:
  1. Literal meaning (akṣarārthaḥ): For secular, non-Buddhist scholars, focused on word analysis. Considered an "ornament of words."
  2. Common meaning (samastāṅgam): Relevant to Sutra adherents (Hinayana/Mahayana) to dispel remorse, and to practitioners of the "stage of generation" (Kriya, Carya, Yoga Tantras).
  3. Pregnant meaning (garbhi): For yogis in the "stage of completion," related to the first three stages of perfection (stage of diamond muttering, stage of purification of mind, stage of establishing oneself).
  4. Ultimate meaning (kaulikaḥ): For yogis on the highest levels of the "stage of completion," related to the fourth (stage of total enlightenment) and fifth (stage of coincidence) stages.
• This system of meanings is presented as well-arranged and logically structured, reflecting the development of a tantric yogi's career. The author hypothesizes that Candrakirti was likely the one who synthesized these components into this comprehensive hermeneutical system.

Conclusion:

• Steinkellner concludes that this hermeneutical system of the "fourfold explanation" likely solidified around 800 AD and became obligatory for scholars engaging with the Guhyasamāja cycle.
• Therefore, when encountering seemingly non-tantric statements within Tantras, it's essential to recognize that they can possess multiple meanings, including literal and several tantric interpretations, as defined by this hermeneutical framework. The article aims to share this problem of interpretation with the academic community, believing that a deeper study of these tantric texts with this lens can yield richer understanding.