Author by : Christian K. Wedemeyer Languange : en Publisher by : Columbia University Press Format Available : PDF, ePub, Mobi Total Read : 88 Total Download : File Size : 53,7 Mb Description : Making Sense of Tantric Buddhism fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead—both ideologically and institutionally—within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives—that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism—he likewise demonstrates these to be stock patterns in the European historical imagination.

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Tera As these phenomenal forms are dependent on previous causes that would demon- strate the non-substantiality of phenomenal things. One must rise by that by which one falls By whatever thing the world is bound, by that the bond is unfastened Beings are bound by passion and are released by utilising passion The Tantric reverence towards, and dependance on, women in general and the yoni in particularis born out in the following three quotes from the text; as is the clearly intimate nature of most higher and secret rituals: This refers to the perceiver of form, to the eye and the consciousness associated with it.

As an archetype Hevajra, who belongs to the family of Wrath dvesakulahas obvious links with Krodharaja the Angry Lord of the Manjusrimulakalpa and the fierce divinities like RudraBhairava and Siva. How the elemental nature of the body obscures the Innate nature is discussed. The perfected union is symbolised by the placing of the syllable vam in the letter e. At the same time there is no absolute distinction to be drawn between any of the ritual and its figurative meaning, since the final purpose of the ritual is nothing other than that meaning, and at any stage it might still be employed without necessarily belying the higher intention.

This is the unity of Wisdom and Means which remains unharmed by this twofold process of origination and dissolution, for Means is the origination and Wisdom the dissolution. A khatvanga staff rests on his left shoulder and he is adorned with the six symbolic ornaments. Hevakra is no nirvana other than samsara, we say. The union of the two procreative essences, at the time of conception completes the procreative drama.

The explanation of the kayas and wisdoms]. Vajra and lotus derive their whole significance from their masculine and feminine connota- tions. It is correctly quoted by V: Search found 4 books and stories containing Hevajra or Kevajra. This is a plausible connexion. That the divinities should be manifest in fierce forms, a stumbling-block to some Europeans who take interest in Indian art, would also be in accordance with the theory, for the hidden tendencies are fierce and destructive in their nature.

The sign of where the flower has landed as well as the full significance of the mandala is explained to the disciple. A matured view is especially needed regarding the practices found in the root tantric texts, whether the texts are in the Sanskrit or Tibetan languages. The last transplantation of Vajrayana Buddhism from India into Tibet was methodically planned and executed. This is the process portrayed in the texts, the final consummation, towards which the practice with mandalas and mudras and dhyana and japa lends its aid, and in the realization of which they are all transcended.

But they advance from this position in that, instead of symbols, twntra adopt ritual acts, where previously a symbol would have served. On page 97 it is written: At the center one should image a corpse, which is in effect the seat of the fifteen yoginis. This is borne out by a reference in our text itself I. Tangra were considered to be of profound import because they had developed certain powerful means of mental and physical control, which if practised rightly, seemed to lead with certainty to that state of spiritual equipoise which had always been the chief goal of Indian religious endeavour.

Very speed and fine. The syllable he is great compassion; vajra tanhra wisdom. Through interplay and instmctions received hevanra his fellow disciple he overcame his obscuring pride. Since the fall of T ibet to the Chinese communists and the exile of the Tibetan masters the tradition is continuing and evolving today in various parts of the world through the transmission of teachings by the existing Tibetan sects.

The Source is said to be the beings belonging to the Vajra family, in the Flevajra Tantra, the Vajra family members are the players in the drama of the Buddha buddhanataka. Hsvajra my duty is this: Krsna was a common name and the various persons who bore it are not distinguished. Why this is so is explained by: Because of this strict distinction between monk and yogi and their appropriate set of vows, it appears that the method of consecration into the tantra was different for each of them.

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Mokinos The unique significance ofthe Concealed Essence evam has been indicated. The actualization of the Process of Perfection, the Mahamudra Accomplishment, is said to be the realization ofthe Absolute Voidness of all Natures. The Hevajra Tantra can therefore be described as a treatise which utilizes triple compositional components in order that the means to and the fruit of the union or mingling of Wisdom and Means can be explained. The dress and adornments worn by a yogi are described. The Joy and the Moment appropriate to a particular consecration is to be under- stood as the conclusive proof of the accomplishment of that consecration. It was found in the manuscript of the Hevajra Panjika which we consulted at the National Archives, Kathmandu.



It was one of the principal later tantric cycles which were first introduced into Tibet during the late 10th century A. The origin of the tantric Buddhist Wisdom and Means method exposed in the Hevajra Tantra can be traced to the views found in the 1st century A. Madhymaka works of Nagarjuna and the works of other Mahayana schools as well as through the text of the later, 6th - 7th century A. Yoga tantra tradition. The method of the Hevajra Tantra was especially evolved from the views on the tantric Buddhist method found in the Guhya Samaja Tantra, the Manjusri Mulakalpa, the Tattva Samgraha and other Yoga tantra works. The Yogaratnamala also known as the Hevajra Panjika 9th cent.





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