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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 ...
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]
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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.
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 ...
The word tantra is made up by the joining (sandhi in Sanskrit) of two Sanskrit words: tanoti (expansion) and trayati (liberation). Tantra means liberation of energy and expansion of consciousness from its gross form. It is a method to expand the mind and liberate the dormant potential energy, and its principles form the basis of all yogic ...
Vāmācāra (Sanskrit: वामाचार, Sanskrit pronunciation: [ʋaːmaːtɕaːɽɐ]) is a tantric term meaning "left-hand path" and is synonymous with the Sanskrit term vāmamārga. [ 1 ] [ 2 ] It is used to describe a particular mode of worship or sadhana (spiritual practice) that uses heterodox things to sublimate for spiritual growth.
The Mahāmāyā Tantra probably first appeared within Buddhist tantric communities during the late ninth or early tenth centuries CE. Based on instances of intertextuality [note 2] it is considered to postdate the Guhyasamāja Tantra; and because it is less doctrinally and structurally developed than tantras such as the Hevajra Tantra, its origins are likely to precede that text, and it is ...