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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]
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 ...
Durg — Durgasimha's Kannada translation of c. 1031 CE is one of the earliest extant translations into an Indian vernacular. Soma — Somadeva's Kathasaritsagara ("Ocean of Streams of Story") of 1070 is a massive collection of stories and legends, to which a version of the Panchatantra contributes roughly half of Book
Sir John Woodroffe translated the Tantra of the Great Liberation (Mahānirvāna Tantra) (1913) into English along with other Tantric texts. Other tantras which have been translated into a Western language include the Malini-vijayottara tantra, the Kirana tantra, and the Parakhya Tantra. [7] Some translation of Tantra texts
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]
Chandrakirti cites the Laṅkāvatāra Sūtra in order to argue that the storehouse consciousness is a provisional teaching of indirect meaning (neyartha). [30] He also critiques the yogācāra denial of an external object ( bāhyārtha, bahirartha ) of knowledge and the yogācāra theory of ‘self-awareness’ ( svasamvedana, svasamvitti ).
The continuum of result (’bras bu, phala), full Buddhahood, complete awakening. As Jamgön Kongtrül states, the tantra of cause "denotes the mind of awakening [bodhicitta], Ever-Perfect (Samantabhadra), which has neither beginning nor end, in nature luminous clarity. It is 'continuous' since, from time without beginning up to the attainment ...