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Naropa and Aryadeva considered the Compendium of Reality to be a root tantra in relation to the Guhyasamaja Tantra. The Guhyasamaja Tantra survives in Sanskrit manuscripts and in Tibetan and Chinese translation. The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Saiva guru and initiating ...
A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra. Simon and Schuster. ISBN 978-1-61429-035-3. Wallis, Glenn (2002). Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. Buddhist Studies Series. Albany: State University of New York Press. ISBN 978-0-7914-5412-1
The Guhyagarbha Tantra (Skt.; Tib. རྒྱུད་གསང་བ་སྙིང་པོ་, Gyü Sangwé Nyingpo; Wyl.rgyud gsang ba'i snying po, "The Tantra of the Secret Essence" or the "Secret Womb Tantra") is the most important Buddhist tantra of the Mahayoga class and the primary tantric text studied in the Nyingma tradition. [1]
The Vajraśekhara Sūtra is an important Buddhist tantra used in the Vajrayāna schools of Buddhism, but can refer to a number of different works. In particular a cycle of 18 texts studied by Amoghavajra, which included both Tattvasaṃgraha Tantra, and the Guhyasamaja Tantra, a Tibetan text which appears to be composed of two works grouped together and to further confuse matters in the ...
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He travelled to India where he studied under 72 religious teachers. He learnt the sutras and mantras but was most interested in the Guhyasamaja Tantra which he assiduously promulgated in Tibet. [1] [2] The Guhyasamaja Tantra is considered to be, along with the Kalachakra Tantra and the Yamantaka Tantra, one of the 'Highest Yoga Tantras'. [3]
The most important texts of the Vajrayana Buddhist traditions are the "tantras". The term tantra has many meanings, but one of the most common meaning is simply a specific type of divinely revealed text or scripture. In the Buddhist context, tantras were considered to be the words of a Buddha or bodhisattva (buddhavacana). [28]
The macrocosmic symbolism of the mandala then, also represents the forces of the human body. The explanatory tantra of the Guhyasamaja tantra, the Vajramala, states: "The body becomes a palace, the hallowed basis of all the Buddhas." [10] All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification.