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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 ...
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 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 ...
Hikers risk polluting the “clearest lake in the world” with a microscopic alga carried on their boots.
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 ).