Samding Dorje Phagmo
109-651: Classes of Tantra in Tibetan Buddhism refers to the categorization of Buddhist tantric scriptures in Indo-Tibetan Buddhism . Tibetan Buddhism inherited numerous tantras and forms of tantric practice from medieval Indian Buddhist Tantra. There were various ways of categorizing these tantras in India. In Tibet, the Sarma (New Translation) schools categorize tantric scriptures into four classes, while
218-630: A Buddha statue) and the Yoga tantras which focus on inward contemplative practices in which the yogi visualizes themselves as the deity. The commentator Vilāsavajra meanwhile, sometimes added a third category: Carya, which was intermediate between Kriya and Yoga. In another text meanwhile, Vilāsavajra discusses a different third category: Upaya, which referred to more transgressive tantras that made use of sexual yoga. The Classification of Tantras in Tibetan Buddhism differs by tradition. All traditions agree on three types: Kriyayoga, Caryayoga, and Yogatantra. In
327-567: A collection of scriptures focused on magical practices, called the Vidyādhara Piṭaka (Wizardry Collection) which included various types of rituals and spells (vidyā). In the account of a Buddhist spell master by Yijing , he even mentions erotic practices associated with this collection. Buddhist tantras were also influenced by non-buddhist traditions, including Śaiva and Śakta sources, the cults of local deities, and rites related to yakshas and nāgas . The Buddhist Yogini tantras contain
436-540: A lotus pedestal; On a thousand flowers surrounding me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds; in each world a Sakyamuni Buddha appears. All are seated beneath a Bodhi-tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have Vairocana as their original body. Vairocana is also mentioned in the Avatamsaka Sutra ; however, the doctrine of Vairocana
545-534: A particular Buddha or Bodhisattva , and many are based on dharanis . Some of these texts are actually titled "sutra" or "dharani". Action tantra includes various practices for deities such as Medicine Buddha, "the eleven faced" Chenrezig and Vajrapani. Examples of Action Tantra texts include: Regarding the practice of deity yoga in Action Tantra, Kongtrul outlines six main elements or deities, namely "Emptiness, letter, sound, form, Seal, and sign": First,
654-464: A scholar translator who traveled to China, reports a canon of eighteen tantras during the 8th century. Over time the number of texts increased with numerous Tantric scholars writing commentaries and practice manuals. Buddhist Tantric traditions draw on the Mahayana sutras , and older Buddhist esoteric practices like dhāraṇī recitation texts. Furthermore, earlier Buddhist traditions had maintained
763-408: A special "yoga without signs", described by Kongtrul as follows: The special yoga without signs is cultivated in conjunction with three minds: the minds of entering, abiding, and emerging, the essence of which is the ultimate awakening mind itself. The mind of entering is the realization of the unborn nature of all phenomena (the aggregates, etc.) gained by examining them in terms of the four extremes;
872-729: A special category of scripture which were discovered or revealed in Tibet, known as Terma . Some of these are classified as "tantras" but were composed in Tibetan by Tibetans. Meanwhile, in Shingon Buddhism and Chinese Esoteric Buddhism , these classifications are not used. These traditions mainly rely on the Mahāvairocana Sūtra ( 大日経 , Dainichi-kyō ) , the Vajraśekhara Sūtra ( 金剛頂経 , Kongōchō-kyō ) , and
981-415: A vast range of deeds while entering the inner reality that presents itself in visual and audible divine representations. The notion here is that of being close to the state of a perfect divine being, a state not yet fully realized. This limited view is overcome by visualizing oneself as the deity, understanding that form to be the appearance aspect of emptiness. In Caryā yoga, the yogi visualizes themselves as
1090-458: Is Abhayakaragupta's Niṣpannayogāvalī , which contains details on 26 different mandalas. As Buddhist Tantra became more widely practiced in the middle of the seventh century, pandits (scholars) at mainstream Buddhist institutions like Nālandā , Vikramaśilā and Somapura began to write treatises, commentaries and other works on Vajrayana Buddhism. Other tantric works were written by lay yogis, yoginis , and mahasiddhas which were outside of
1199-953: Is Kūkai (774–835), the founder of the Shingon school. Kūkai 's numerous works and commentaries on tantric practice are foundational texts for the Shingon tradition. One of the most important works of Kūkai is his magnum opus, the Jūjū shinron (Treatise on Ten Levels of Mind) , along with its summary, the Hizō hōyaku (Precious Key to the Secret Treasury) . The Tendai school meanwhile also maintains its own collection of Mantrayāna texts, commentaries and practice manuals, composed by traditional figures like Saicho , Ennin and Annen . The original works of Annen (841–889?) are particularly important for Tendai esotericism, especially his Shingonshū kyōjigi (On
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#17327806397181308-578: Is 'the omnivalent wisdom-body, that he is the unborn, unmanifest, unchanging reality that rests quietly at the core of all phenomena". Helen Hardacre, writing on the Mahavairocana Tantra , comments that Mahavairocana's virtues are deemed to be immanently universal within all beings: "The principle doctrine of the Dainichikyo is that all the virtues of Dainichi (Mahāvairocana) are inherent in us and in all sentient beings." According to
1417-456: Is a major Buddha from Mahayana and Vajrayana Buddhism. Vairocana is often interpreted, in texts like the Avatamsaka Sutra , as the Dharmakāya of the historical Gautama Buddha . In East Asian Buddhism ( Chinese , Korean , Japanese and Vietnamese Buddhism ), Vairocana is also seen as the dharmakāya (the supreme buddha-body , the body of ultimate reality), and the embodiment of
1526-553: Is also called the "Lotus Treasury World" (Chinese: 華蔵世界 , Skt. Padmagarbha-lokadhātu ), since it is an array of billions of worlds in a lotus shape. In the cosmology of the Avatamsaka sutra, our world is just one of the immeasurable number of worlds in a multiverse called "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Kusumatalagarbha-vyuhalamkara-lokadhatu-samudra). The Avatamsaka states that this entire cosmos has been purified by
1635-407: Is also often used for tantric songs and poems. Tantric scriptures were also considered to be secret by tantric Buddhist communities, and would only be revealed to disciples which had gone through the necessary initiations. Buddhist tantras promise both the ability to attain worldly magical powers (laukikasiddhi) and the surepeme achievement (lokottarasiddhi) of Buddhahood in one lifetime. Some of
1744-427: Is also the mantra of Kukai , the founder of the Shingon school. Its inner meaning is an invocation to Dharmakāya Mahāvairocana Buddha as the great universal teacher. Five syllable mantras (Japanese: goji shingon ) symbolize how all things in the universe (here: the five elements ) are modes and emanations of Vairocana. One such mantra which is used in the Shingon school is: aḥ vi ra hūṃ khaṃ Each syllable
1853-854: Is based largely on the teachings of the Mahavairocana Tantra (also known as the Mahāvairocana-abhisaṃbodhi-tantra ) and to a lesser degree the Vajrasekhara Sutra (also known as the Sarvatathāgatatattvasaṃgraha Tantra). In the Avatamsaka Sutra , Vairocana is described as having attained enlightenment immeasurable ages ago and residing in a world purified by him while he was a bodhisattva . He also presides over an assembly of countless other bodhisattvas. He may be considered
1962-497: Is correlated with earth, water, fire, air, space respectively, while Vairocana is the sixth element - consciousness ( vijñana ). In the Mahavairocana sutra the mantra appears as: Namaḥ samanta-buddhānām a vi ra hūṃ khaṃ. According to East Asian mantrayana writers like Kakuban , this mantra can lead to enlightenment. According to translator Dale A. Todaro, the mantra's syllables have numerous symbolic correlations aside from
2071-718: Is empty and without a permanent identity, whereas the Dharmakāya is beyond concepts. The Spring Temple Buddha of Lushan County, Henan , China, with a height of 126 meters, is the second tallest statue in the world ( see list of tallest statues ). The Daibutsu in the Tōdai-ji in Nara , Japan, is the largest bronze image of Vairocana in the world. The larger of the Buddhas of Bamiyan in Afghanistan that were destroyed by talibans
2180-605: Is included in the Chinese Tripitaka's Esoteric Sutra category. The Śūraṅgama text contains indic materials, but may have been compiled or heavily edited in China. Another class of tantric texts are verses, songs and other original compositions by tantric sages known as mahasiddhas ("greatly accomplished ones"). Their tantric songs, variously called dohā (rhyming couplets), caryāgīti (songs of realization), and vajragīti, were often grouped together into collections, like
2289-532: Is known as Shingon . Tantric texts were brought to Tibet in two historical periods, the eighth century and the 11th century (which are called the "early translations" and "second dissemination" texts). Buddhist tantra remains the main Buddhist tradition in Nepal , Mongolia and Tibet where it is known as Vajrayana . Buddhist sources told various myths about the origin of the tantras. One origin myth states that
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#17327806397182398-647: Is like a friend-to-friend relation-ship with the deity. Kongtrul further states, "conduct tantra is known to have five initiations: water, diadem, vajra, bell, and name." In this class of tantras, Vairochana is a principal deity. In Tibetan Buddhism, this tantra class includes practice lineages for the Mahãvairocanãbhisaṃbodhitantra ('Awakening of Great Vairocana'), for the Vajrapãṇyabhiṣekamahãtantra ( Vajrapāṇi Initiation Tantra ) and for Manjushri . The presence of Buddha Vairocana
2507-492: Is often evident in tantras of this class where he is often depicted in the centre of a mandala with four other Buddhas of his retinue placed to the four quarters, the cardinal directions . Importantly, during the Caryā tantra class and literary period, there developed the salient innovation wherein the sadhaka is to cultivate identification with the deity in meditative absorption (known as "self generation"). This class of literature
2616-424: Is said in the tantras, “Success is rapidly achieved by relying on one’s mother, sister, or daughter”) by performing extremely base acts; and thereby to effect ordinary and supreme powers. This statement contains various tantric terms to express the nature of Unsurpassed Tantra. Bhaga (ultimately) refers to the source of phenomena (chos ’byung, dharmodaya), or source of all awakened qualities, and also literally to
2725-418: Is said to be similar to a couple holding hands or embracing. "Yoga" refers to the union or yoking of method and wisdom. One sees one's body, speech and mind as inseparably united with those of the deity. Kongtrul defines Yoga tantra thus: Yoga tantra is so named because it emphasizes the inner yoga meditation of method and wisdom; or alternatively, because based on knowledge and understanding of all aspects of
2834-583: Is the entire universe, the Dharmadhātu . Vairocana is not to be confused with Vairocana Mahabali , son of the asura Virochana , a character in the Yoga Vasishta . Vairocana Buddha is also not to be confused with another Buddha that appears in some Mahayana sources called "Rocana". Vairocana Buddha is first introduced in the Brahmajala Sutra : Now, I, Vairocana Buddha am sitting atop
2943-528: Is the following: Oṃ Vairocana Vaṃ Another popular Vairocana related mantra is the Mantra of Light , which is popular in Japanese Buddhism, including Shingon . This is: Oṃ Amogha Vairocana Mahāmudrā Maṇipadma Jvala Pravartāya Hūṃ Another mantra associated with Vairocana is the following Shingon school mantra: Namo Mahāguru Vairocana Vajra (Jp: namu daishi henjō kongō 南 無 大 師 遍 照 金 剛) This mantra
3052-581: Is the ninth Vehicle as usual, but it is composed of three subdivisions which are also styled Vehicles ( theg pa ). In this case, Dzogchen is equated with Ati yoga. Then, the tenth Vehicle is that of the sPyi ti yoga ; the eleventh is that of the Yang ti yoga ; and the twelfth is the vehicle of the Great Limit ( mtha’ chen ). Such references to higher categories of Dzogchen teachings, said to surpass those of Ati yoga stricto sensu , have survived at least down to
3161-437: Is the weakest kind, comparable to a couple looking at each other. They are also known as Upa tantra, or Ubhaya tantra. Although these tantras maintain numerous external ritual actions, the emphasis is now upon obtaining liberation through meditation. It is thus seen as maintaining a balance between inner and outer actions. It is externally similar to Kriyā tantra, and internally similar to Yoga tantra. According to Kongtrul,
3270-740: The Adhyardhaśatikā Prajñāpāramitā Sūtra (150 lines), the Heart Sutra ( Prajñāpāramitāhṛdaya ), the Ekaślokikā prajñāpāramitā, Svalpākṣarā Prajñāpāramitā, Kauśikā Prajñāpāramitā, Saptaślokikā Prajñāpāramitā , the *Prajñāpāramitānāmāṣṭaśataka and the Candragarbha Prajñāpāramitā. Other "tantric" sutras include the Kāraṇḍavyūha Sūtra , the source of the famous Mani mantra , and the Śūraṅgama Sūtra , which
3379-590: The Buddhāvataṃsaka Sūtra , the whole universe is a vast pure buddha-field which has been purified by Vairocana Buddha. This is the view of Pure Land which is found in the Chinese Huayan tradition. According to this view, our world is just one small part of this universal Pure Land which is named: "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Sanskrit: Kusumatalagarbha-vyūhālamkāra-lokadhātusamudra ). It
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3488-496: The Lotus Sutra , and thus pre-date the development of Buddhist tantra. Dhāraṇī practices and texts were part of mainstream Mahayana Buddhism well before the rise of Vajrayana, and as such, are not "tantric" works nor specifically connected to esoteric or Mantrayāna Buddhism. However, some tantras and tantric works do make use of dhāraṇīs in a broader tantric context and later canonical collections included numerous dhāraṇīs into
3597-619: The Samantabhadra Meditation Sutra , who dwells in a place called "Always Tranquil Light". In the Śūraṅgama mantra ( Chinese : 楞嚴咒 ; pinyin : Léngyán Zhòu ) taught in the Śūraṅgama sutra (Chinese: 楞嚴經 ; pinyin: Léngyán Jīng ), an especially influential dharani in the Chinese Chan tradition , Vairocana is mentioned to be the host of the Buddha Division in the centre, one of
3706-994: The Susiddhikara Sūtra ( 蘇悉地経 , Soshitsuji-kyō ) . While traditional schemas classify tantric texts based on whether it is focused on "kriya" (ritual action) or "yoga" (contemplative practice), this does not mean that ritual topics are absent in the yoga tantras, which themselves contain extensive sections on ritual . Likewise, texts labeled "kriya tantra" also contain teachings on yoga. Many tantric Buddhist texts have titles other than "Tantra", including sutra, kalpa, rajñi, stotra , and doha . The Major Buddhist Tantras also accumulated secondary literature, such as 'Explanatory Tantras' ( vyākhyātantra ), commentaries (pañjikās, ṭīkās etc.) and sadhana literature which outline specific tantric ritual practices and meditations. Dhāraṇīs are an earlier class of Buddhist texts which are not specifically "tantric" or "Vajrayanist" in nature. They may be found in classic Mahayana sutras like
3815-744: The Vairocanābhisaṃbodhi Sūtra and the Vajrasekhara Sutra , and also composed practice manuals and commentaries in Chinese. They are considered to be the founding patriarchs of Chinese Esoteric Buddhism and their writings are central to the East Asian Mantrayāna traditions. The tradition was passed on from later figures like Huiguo to various Japanese Buddhist disciples who founded the Mantrayāna lineages in Japan. One important figure
3924-1126: The All-Secret Tantra, the Victorious in the Three Worlds Tantra; and the Glorious Supreme Original Being . While Vairochana maintains his position as principal deity, he is now envisaged as being in the center of 5 buddha families instead of 3, each family belonging to one of the Five Tathagathas . The Shurangama Sutra and the Shurangama Mantra from which it (called the Shitatapatra Ushnisha Dharani ) comes can be included in this category. Anuttarayoga tantras ( rnal ’byor bla med , Unexcelled or Unsurpassable yoga tantras), also known as Yoganiruttaratantra , are meant for practitioners of
4033-581: The Cakrasaṃvara Tantra . Tāranātha's list: Kazi Dawasamdup's list: Other important Indian tantric authors include: Tantric Buddhism arrived in China during the Tang dynasty , when numerous esoteric works were translated into Chinese. During this era, three great tantric masters ( vajracharyas ) came from India to China: Śubhakarasiṃha (637–735), Vajrabodhi (671–741) and Amoghavajra (705–774). They worked on translations of classic tantras like
4142-522: The Christian God . As Xavier learned more about the religious nuances of the word, he substituted the term Deusu , which he derived from the Latin and Portuguese Deus . The Shingon monk Dohan regarded the two great Buddhas, Amitābha and Vairocana, as one and the same Dharmakāya Buddha and as the true nature at the core of all beings and phenomena. There are several realizations that can accrue to
4251-614: The East Asian Esoteric tradition . Furthermore, these two seed syllables are sometimes combined into one mantra: "A-Vaṃ". A longer dharani associated with Vairocana is the Sarvadurgatiparishodana dharani ( Complete removal of all unfortunate rebirths ), also known as Kunrig mantra in Tibetan Buddhism . This dharani is found in the Sarvadurgatiparishodana tantra which depicts Vairocana at
4360-478: The Gelug view, following Tsongkhapa 's reasoning, Father Tantras emphasize the creation of a Buddha form through the cultivation of an illusory body, on the basis of practices with the energy system of the subtle body. Earlier Sakya masters and Kagyu scholars had viewed Father Tantras as emphasising the practice of blissful awareness. Father Tantras have also been seen as emphasizing the use of anger ( pratigha ) as
4469-525: The Gupta Period (320–550 CE). However, the earliest known datable Buddhist Tantra is the Awakening of Mahāvairocana Tantra , which was mentioned and collected by the Chinese pilgrim Wu-xing (無行) c. 680 CE. Wu-xing also reports that at the time he visited India (7th century), the Mantrayāna (“teaching about mantra”, Chinese: zhenyan jiaofa, 真言教法) was already very popular. Amoghavajra (704–774),
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4578-463: The Nyingma (Ancients) school use six classes of tantra. The Sarma , "New Translation" schools of Tibetan Buddhism ( Gelug , Sakya , Kagyu , Jonang ) classify tantric practices and texts into four. In this, they follow Indian Tantric Buddhists such as Abhayākara, who makes this distinction in his Clusters of Quintessential Instructions . Tantras are classified according to the capacity of persons,
4687-558: The Nyingma , it is considered equivalent to the Mahayoga tantras. The Dalai Lama XIV states: "old translation Dzogchen and new translation anuttarayoga tantra offer equivalent paths that can bring the practitioner to the same resultant state of Buddhahood ". Kongtrul describes the essence of Unsurpassed Yoga Tantra as being In the midst of an entourage of queens, in the form of an all-powerful sovereign such as Heruka (in mother tantra) or Vairochana (in father tantra); and by means of
4796-654: The Vajradhātu mandala. There is another five element mantra of Vairocana, which is: A vaṃ raṃ haṃ khaṃ An alternate version sometimes appears with a Buddha vandana (homage) as follows: Namaḥ samanta-buddhānām A vaṃ raṃ haṃ khaṃ "A" is the seed syllable mantra ( bījamantra ) of Vairocana in the Garbhadhatu mandala , while "Vaṃ" is the seed syllable of Vairocana in the Vajradhātu mandala. Thus, this five element mantra contains both main seed syllables of Vairocana in
4905-486: The Yoginītantras) are clearly influenced by Śaiva Vidyāpīṭha scriptures. Buddhist Tantra quickly spread out of India into nearby countries like Tibet and Nepal in the eighth century, as well as to Southeast Asia and East Asia through overland and maritime trade routes. Buddhist Tantra arrived in China during the Tang dynasty (where it was known as Tangmi ) and was brought to Japan by Kukai (774–835), where it
5014-497: The vagina of a female sexual consort (i.e. the queen, btsun mo ). Thus this statement references karmamudra, sexual union, which is a key element of the symbolism, thought and practice of Unsurpassed Yoga Tantras and which generates a great blissful consciousness (the "castle of great bliss") that is then directed to understanding ultimate reality. Furthermore, when the tantras speak of relying on one's mothers, sisters etc., this refers to different types of tantric consorts. Regarding
5123-435: The "Ancient" ( Nyingma ) school, these three "outer tantras" are followed three further "inner tantras": Mahayoga , Anuyoga , and Atiyoga . In the "New Translation" (Sarma) schools, the "higher" classes are called "supreme yoga tantras" ( anuttarayogatantra ). The Sarma classification systems was constructed by Indo-Tibetan scholastics and date to the mid-12th century based on Indian works. A fourfold schema can be found in
5232-458: The 'commitment being' (Sanskrit: samayasattva ) and visualizes the 'gnosis being' ( jñānasattv a), who is envisioned in the relationship of a spiritual friend, in front of them. Various "meditations with signs" are part of this practice including: bija (seed syllable) and mandala visualization, mudra (hand seals), repetition of mantras, etc. as found in Action tantra. Conduct yoga also includes
5341-843: The 7th century CE onwards. They are followed by later tantric commentaries (called pañjikās and ṭīkās), original compositions by Vajrayana authors (called prakaraṇas and upadeśas ), sādhanas (practice texts), ritual manuals (kalpas or vidhis), collections of tantric songs ( dohās ) odes ( stotra ), or hymns, and other related works. Tantric Buddhist literature survives in various languages, including Sanskrit , Tibetan , and Chinese . Most Indian sources were composed in Sanskrit, but numerous tantric works were also composed in other languages like Tibetan and Chinese. New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Buddhist Tantric texts may have begun appearing during
5450-1004: The All-Beings Body, the Lands Body, the Karma Body, the Śrāvakas Body, the Pratyekabuddha Body, the Bodhisattvas Body, the Tathāgatas Body, the Wisdom Body, the Dharma Body, and the Space Body. Fazang sees these ten bodies as encompassing all phenomena (animate and inanimate) in the "three realms", i.e. the entire universe. Numerous mantras , seed syllables and dharanis are associated with Vairocana Buddha. A common basic mantra
5559-422: The Bhagavān resided in the vulvas of the women who are the vajras of the body, speech and mind of all the Tathāgatas” (evaṃ mayā śrutam ekasmin samaye bhagavān sarvva-tathāgata-kāya-vāk-citta-vajra-yonī-bhāgeṣu vijahāra). Regarding their philosophical view, the Buddhist tantras generally follow the view of the Mahāyāna sutras, especially the theories of emptiness , buddha-nature , and luminosity . According to
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#17327806397185668-476: The Buddha Vairocana through his bodhisattva practices for countless aeons, after having met countless Buddhas. The sutra also states that our world is in Vairocana's buddhafield . Vairocana is closely associated with Shakyamuni Buddha, in some cases he is even identified with him in the Avatamsaka Sutra . Huayan generally sees Shakyamuni as an emanation body (nirmanakaya) from the ultimate Buddha Vairocana ("The Illuminator"). Furthermore, Huayan thought sees
5777-419: The Buddhist concept of wisdom and purity. Mahāvairocana is often translated into East Asian languages as "Great Sun Buddha" (Chinese: 大日如來, Japanese: Dainichi Nyorai) Buddha. In the conception of the Five Jinas of Mahayana and Vajrayana Buddhism, Vairocana is at the centre and is often considered a Primordial Buddha . In East Asian esoteric Buddhism, Mahāvairocana is considered to be a cosmic Buddha whose body
5886-422: The Eighty-four Mahasiddhas ( Caturasitisiddha pravrtti ). Another class of verse tantric works are hymns ( stotras ) to specific deities. Yet another class of texts are ritual manuals and collections of rites or sādhanas (practices). One example of these kinds of collections is the Sādhanamālā (Garland of Sādhanas) which contains numerous sādhanas composed by various Indian tantric masters. Another example
5995-609: The Meaning of Teachings and Times in Esoteric Buddhism) and the Taizōkongō bodaishingi ryaku mondōshō (Abbreviated Discussion on the Meaning of Bodhicitta according to the Garbha and Vajra realms) As Vajrayana Buddhism developed in Tibet (beginning in the 8th century CE), Tibetan Buddhists also began to compose Vajrayana scriptures, commentaries and other works. Eventually, a vast literature of original Tibetan Vajrayana compositions developed. There are many types of indigenous Tibetan tantric literature. Each school of Tibetan Buddhism maintains their own collections of texts composed by
6104-470: The Nature of Mind states: Mahayoga emphasizes winds and the methods of the generation phase. Anuyoga emphasizes the constituent [of bliss] and the wisdom of the completion phase; Atiyoga emphasizes pristine awareness from which nothing is separate. Regarding the alternative schemas which are now rarely used in Nyingma, Achard writes: In the classification into twelve Vehicles (such as in the surviving proto-doxographical works of O rgyan gling pa ), Dzogchen
6213-415: The Shingon practitioner of which Dohan speaks in this connection, as James Sanford points out: [T]here is the realization that Amida is the Dharmakaya Buddha, Vairocana; then there is the realization that Amida as Vairocana is eternally manifest within this universe of time and space; and finally there is the innermost realization that Amida is the true nature, material and spiritual, of all beings, that he
6322-489: The Tibetan canons, there are 450 Tantras in the Kanjur collection and 2400 in the Tengyur . 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). Unlike Mahayana sutras, tantras are quite technical, outlining
6431-426: The Tibetan schema is based on these later Indic classifications schemes. In Tibetan traditions, the most important tantras are those of the "highest yoga tantra", "Mahayoga" or Atiyoga" classification. There are also various other classes of tantric works, such as hagiographies of great masters ( namtars ), tantric verse works, songs, meditation manuals, and instructional texts ( upadesha ). The Nyingma school also has
6540-763: The aggregates, the sense objects and media, and subject and object, one’s mind, being identical to the selflessness of dharmas, is originally unarisen and has emptiness as its nature." This ultimate nature can be accessed through skillful means, especially the contemplative tantric techniques taught in the tantras. When it comes to practical content, tantras contain numerous explanations of yogic practice and ritual actions. Common topics related to spiritual practice include: how to make mandalas , how to perform ritual initiations ( abhisheka ), explanation of mantras, fire ritual ( homa ), special observances (carya), descriptions of tantric feasts ( ganacakra ), descriptions of tantric deities, deity yoga , subtle body based practices (of
6649-399: The celestial existence ( saṃbhogakāya ) of Gautama Buddha , who came to be as Vairochana's earthly rebirth from his previous existence in Tushita heaven. Similarly, the Brahmajala Sutra also states that Shakyamuni was originally named Vairochana, regarding the former as a physical incarnation ( nirmāṇakāya ) of the latter. Vairocana is also mentioned as an epithet of Gautama Buddha in
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#17327806397186758-418: The center of a mandala surrounded by the other four tathagatas . The dharani is as follows: OṂ namo bhagavate sarva durgati pariśodhana rājāya tathāgatāyārhate samyaksambudhāya tadyathā OṂ śodhane śodhane sarva pāpam viśodhani śuddhe viśuddhe sarvakarmāvarana viśodhani svāhā! With regard to śūnyatā , the massive size and brilliance of Vairocana statues serve as a reminder that all conditioned existence
6867-523: The chanting of mantras. There are also various prescriptions dealing with eating, drinking, and clothing. According to Kongtrul, in Kriyā Yoga, one relates to the deity as a subject relates to their lord and only meditates on an external deity (not on oneself as being the deity). According to Kongtrul, "the essence of action tantra" is: to view the profound truth with fear and apprehension due to an inferior intellect and to observe utmost cleanliness and purity, ablution, asceticism, and so forth; to not develop
6976-445: The commitments of the 5 buddha families, and take the tantric vows. The path is split into 4 seals; the great seal of body, the seal of the speech of Dharma, the seal of the mind of commitment, and the seal of enlightened actions. Some Vajrasattva practices fall under this category, as well as the Tattvasaṃgraha Tantra (Summation of Essential Principles) and the Vajraśekhara Tantra (Indestructible Peak). Other Yoga tantras include
7085-480: The contemplation of the great bliss of the male and female deities’ union, to be the “king who resides in the castle” (as is said in the tantras), which means to dwell perfectly in the queen’s bhaga , that is, in the divine palace in the source of phenomena; to train according to the sublime vajra words, the statements of six parameters—interpretable, non-interpretable, provisional, definitive, standard, and coined terminology—which are contrary to worldly human customs (as
7194-422: The deities they use, the specific types of methods they employ and how they use desire ( kama ). Kriyā (Tib. bya ba , Action) tantras were taught for practitioners of lower ability who have an inclination for performing many external ritual activities for protection and purification purposes, such as ritual bathing, the sprinkling of scented water, the creation of a circle of protection, the use of mudras and
7303-457: The deity as emptiness is to remain absorbed in emptiness, the essence of ultimate awakening mind, in which the essential principle of oneself and that of the deity are of an inseparability beyond concepts. Second, the deity as letter is to meditate on the particular deity [one is practicing] in the form of the written letters of the [deity’s] mantra resting on a moon disk (representing one’s mind) visualized in space [in front]. Also considered to be
7412-546: The deity as sign is to recall, in all circumstances, the form of the deity as meditated in the state of equipoise so that the appearances of the outer world and its inhabitants are regarded as pure visions, imagined as the deity’s residence, form, and resources. Caryā ( spyod pa , Performance, or Conduct) tantras are meant for practitioners of middle ability. According to Tsongkhapa, it is for "those who balance external activities and internal meditative stabilization without relying on very many activities." The kind of desire it uses
7521-554: The details of rituals, such as how to construct a mandala. They also contain unique tantric terminology and "coded language" (sandhyā-bhāṣa), which is metaphorical and secretive. They often omit important details and misdirect the reader, thus maintaining secrecy and requiring further commentary to be properly understood. Their original language was Sanskrit , but not classical Sanskrit ( Pāṇinean ) per se, since tantras often include different word forms or grammar associated with regional Middle-Indic languages, like Apabraṃśa . Apabraṃśa
7630-478: The eighth century onward (termed variously Yogatantra , Mahayoga , and Yoginī Tantras) advocated union with a deity ( deity yoga ), sacred sounds ( mantras ), techniques for manipulation of the subtle body and other secret methods with which to achieve swift Buddhahood . Some Tantras contain antinomian and transgressive practices such as ingesting alcohol and other forbidden substances as well as sexual rituals. Some of these later Buddhist Tantras (especially
7739-433: The entire universe as being the very body of Vairocana, who is seen as a supreme cosmic Buddha. Vairocana is infinite, his influence and light is limitless, pervading the entire universe. Furthermore, Vairocana is really the ultimate principle (li), the Dharmakaya , Suchness and "the substance underlying phenomenal reality". However, while Vairocana as ultimate principle is eternal, it also transforms and changes according to
7848-428: The essence in their hearts. After being subdued, these figures were said to have become Buddhist. There are various ways to categorize and schematize the various tantric primary sources. The earliest Indian classification scheme is found in the work of the commentator Buddhaguhya (c. 700). He outlined just two types of tantras: outward oriented Kriya tantras (which contain much ritual directed as external objects like
7957-675: The external worship of deities. Key Action tantras include: Scriptures in this category are seen as containing equal ritual and meditation elements. They mostly focus on Vairocana , Vajrapāṇi and Acala . Some key scriptures: These tantras focus on meditation, i.e. yoga . However, unlike the Anuttara- or Mahāyoga tantras, these scriptures do not contain much wrathful, antinomian or sexual elements, and instead focus on themes of ritual purity, mandalic buddhafields , and "peaceful" deities and Buddhas like Vairocana Buddha and Vajrasattva . Mantras , mandalas and mudras are key elements of
8066-529: The five elements, including: "the Five Buddhas (Mahavairocana, Aksobhya, Ratnasambhava, Amitabha, and Amoghasiddhi respectively); the five colors yellow, white, red, black, and blue; five organs (liver, lungs, heart, kidneys, spleen); five Chinese elements (wood, metal, fire, water, earth); and so on." A slightly longer variation of this mantra, also found in Shingon is: Oṃ a vi ra hūṃ khaṃ vajra dhātu vaṃ This version includes another mantra associated with
8175-541: The five major divisions which dispels the vast demon armies of the five directions. Vairocana is the Primordial Buddha in the Chinese schools of Tiantai , Huayan and Tangmi , also appearing in later schools including the Japanese Kegon , Shingon and esoteric lineages of Tendai . In the case of Huayan and Shingon, Vairocana is the central figure. In Chinese and Japanese Buddhism , Vairocana
8284-437: The founding figure, an awakened buddha, converting Śaiva Hindu deities to Buddhism". These myths were useful in explaining the many Hindu elements which were found in some Buddhist tantric texts. In one such myth told by Śubhakarasiṃha (善无畏, 637–735) and Yixing (一行, 683– 727), Vairocana Buddha turns himself into Mahākāla in order to swallow and subdue Shiva and the ḍākinīs who were killing and eating humans in order to obtain
8393-401: The highest ability who do not rely on external activities. It uses the highest level of desire, sexual union, and is thus also designated the “tantra of union of the two.” According to Kongtrul, only Highest Yoga includes both the generation and completion phases. Kongtrul states that these are "supreme among all tantras" and "there is no other tantra above it." Anuttarayoga is characterized by
8502-578: The ingestion of taboo substances (blood, meat, alcohol, sexual fluids), tantric feasts , as well as numerous Shaiva and Shakta influences. The deities in these scriptures often (but not always) appear as fierce herukas and erotic dakinis . Some key tantras in this category include: There are various other types of tantric Buddhist texts composed in India. One class of tantric text that are not always considered tantras but have tantric elements in them are several late Prajñāpāramitā sutras which have numerous tantric or Mantrayāna elements. These include:
8611-597: The last six of the main Nyingma " nine yana " schema. According to Jean-Luc Achard, "in the Nyingma tradition, there are several ways of classifying the teachings of the Buddha into nine, ten, and sometimes twelve Vehicles. Most of these classifications have not survived in practical usage, except for that into nine. In this case, the ninth is considered to be the Vehicle of Dzogchen." The first three categories are essentially
8720-445: The letter deity is to meditate simply on the moon [omitting the letters]. Third, the deity as sound is to meditate on the resonant sounds of the mantra (on the moon) associated with one of the [three] deities of the three families to which the recitation practice for complete familiarization is directed. Fourth, the deity as form is to meditate on the complete form of the deity. [The first step involves] meditating that light radiating from
8829-428: The letters of the mantra fulfills two aims; then, [as the light reconverges, the letters] transform into the deity’s complete form. Fifth, the deity as seal is to perform the hand mudras for blessing, such as the mudra of the crown protrusion, and while reciting the appropriate mantra, to touch the corresponding places of the body with the mudra. Alternatively, one makes the pledge mudra of that particular [family]. Sixth,
8938-452: The lineage masters of their tradition and considered to be canonical by their sect. These include commentarial works, original treatises, meditation manuals, sadhanas, ritual texts, poems and hymns, as well as new revelations (such as treasure texts and "pure vision" texts). Vairochana Vairocana (from Sanskrit : Vi+rocana, "from the sun" or "belonging to the sun", "Solar", or "Shining") also known as Mahāvairocana (Great Vairocana)
9047-433: The main elements of Conduct tantra are: To practice and train thoroughly in a vast range of deeds related to activations, which are sets of outer (physical and verbal) [actions] such as mudras and other characteristic focuses as taught in action tantra, and thus [to have] objects of practice that accord with that tantra; to cultivate inner (mental) contemplation that accords with yogatantra and to practice [deity yoga] in what
9156-436: The mind of abiding, the direct realization of the unborn nature as the essence of the nonconceptual state; and the mind of emerging, the ensuing great compassion directed to-ward suffering beings who lack such realization. Yoga tantra ( rnal’byor ) is, according to Tsongkhapa, meant for practitioners of high ability who "mainly rely on meditative stabilization and rely on only few external activities." The level of desire they use
9265-615: The most extensive borrowing from Śaiva and Śakta sources. In some cases, whole passages have been copied. This process has been studied by Alexis Sanderson . Scholars like Phyllis Granoff have termed this extensive borrowing of non-buddhist forms "ritual eclecticism". Buddhist Tantric works continued to be produced in India until the 1500s. Many early Buddhist Tantric texts, later termed “action Tantras” (kriyā tantra), are mostly collections of magical mantras or phrases for mostly worldly ends called mantrakalpas (mantra manuals) and they do not call themselves Tantras. Later Tantric texts from
9374-421: The mother tantra, the wisdom of the completion phase [related to] the essential reality of emptiness, [is taught] to benefit those whose strongest emotional affliction is desire and who delight in stillness of mind. Atiyoga, the nature of nonduality, [is taught] to benefit those whose strongest emotional affliction is delusion and who are tarnished by [attachment to] effort. Longchenpa's Finding Comfort and Ease in
9483-452: The needs and conditions of sentient beings. Furthermore, Vairocana is empty, interdependent and interfused with all phenomena in the universe. Thus, Vairocana is both immanent (due to its dependent and interfused character) and transcendent (as the immutable basis of all things). According to Fazang , while the nirmanakaya Shakyamuni taught the other Mahayana sutras , Vairocana teaches the Avatamsaka Sutra through his ten bodies which are:
9592-454: The path of practice, focusing on the emptiness aspect of Buddha nature . The yoginī-tantras which became known in Tibet as 'Mother Tantras' ( ma rgyud ) emphasize the development of enlightened awareness (the "mind" of the illusory body) through the cultivation of the fundamental pure mind of all beings, known as 'brilliance' ( prabhāsvara ) (frequently translated, following the Tibetan, as ' clear light '). They are considered to emphasize
9701-572: The perfection stage) and teachings on the yoginis. The following is a list of some major Buddhist Tantras from the classic period of Indian Buddhist tantrism as well as other tantric scriptures like sutras and dharanis. The list is organized according to the traditional classification used in the Tibetan canon . The scriptures in this category are considered to emphasize ritual action (kriyā), preparation of ritual spaces, textual recitation / chanting (of mantras, dhāraṇīs, vidyās , and other texts), and
9810-468: The physical and mental, void and brilliant, aspects of enlightened mind. The example typically advanced for this category is the Kālacakra Tantra . The Sakya tradition also considers Hevajra to be a non-dual tantra but other traditions classify it as a yoginī-tantra. The practice of Yamantaka is also directed towards this aim. The Nyingma school meanwhile, has six main tantra categories, which make up
9919-534: The practice of Deity Yoga as well as various subtle body yogas (such as the six Dharmas of Naropa ), to generate great bliss and attain the subtle clear light (luminous) mind. According to Miranda Shaw, Anuttarayoga Tantra texts "have remained at the forefront of contemplation, ritual, and interpretation throughout the Himalayan Buddhist sphere". In the classification of the Dzogchen system, used by
10028-897: The practices taught in these tantras. Some key Yoga tantras are: The fourth category of tantric scriptures is considered to be the highest and most powerful class of tantra in Tibetan Buddhism. This view is not shared by other Buddhist Mantrayāna traditions like Shingon. This class of texts is called by different names, including Anuttarayogatantra, Mahāyoga, Niruttarayoga, and Yoginī Tantras. They are also often further divided into different sub-categories, like "father", "mother" and "non-dual" tantras. Japanese scholars like Tsukamoto further classify these into different families, like Akṣobhya -kula, Vairocana -kula, Heruka -kula, Vajra-sūrya-kula, Padmanarteśvara-kula, Paramāśva-kula, and Vajradhara -kula. These tantras tend to contain more transgressive elements, including sexual themes, sexual yoga ( karmamudrā ), wrathful deities , charnel ground imagery,
10137-445: The pride of being the deity since there is no generation of oneself as the pledge deity; to be without the supreme bliss of the pristine awareness deity since the pristine awareness deity has not been invoked to merge into the pledge deity; not to be a receptacle for the sublime teachings since one is unqualified to receive teachings on what is sublime and extraordinary, the deep meanings that were spoken with specific intention; and due to
10246-455: The profound ultimate truth and the vast relative truth, it emphasizes contemplation that inseparably unites these two truths. Yoga tantra is the last and highest of the outer tantras, and here external rites are seen as much less important than internal practices. The empowerments given are the empowerment of the 5 Buddha families, and the empowerment of the Vajra master, and disciples must take on
10355-424: The proto-Bengali Caryapāda and Saraha's Dohakośa. There are various works on these tantric sages. Sāṅkrtyāyana lists the following important siddhas: Saraha , (Nāgārjuna), (Sabarapa), Luīpa , Dārikāpa, (Vajra-ghaṇṭāpa), Kūrmapā, Jālandharapā, (Kaṃha(pā) Caryapā), Guhyapā (Vijayapa), Tilopa , Naropa . There are longer lists which contain eighty four mahasiddhas in works such as Abhayadatta Śrī's History of
10464-551: The revelations of mChog gyur gling pa in the 19th century. Since then, practically no one has used these unusual categories, especially that of the Great Limit which remains more than obscure. Tantras (Buddhism) Buddhist tantric literature refers to the vast and varied literature of the Vajrayāna (or Mantrayāna) Buddhist traditions. The earliest of these works are a genre of Indian Buddhist tantric scriptures, variously named Tantras, Sūtras and Kalpas, which were composed from
10573-494: The same as the Sarma classification (Kriyā, Caryā or Ubhaya, and Yoga) and are called "Outer Tantras" . The last three are the "Inner Tantras" : Mahāyoga , Anuyoga and Atiyoga. According to Longchenpa's Great Chariot: Mahāyoga, the father tantra, the nature of method [related to] appearance, [is taught] to benefit those whose strongest emotional affliction is aversion and who are subject to excessive discursiveness. Anuyoga,
10682-542: The service of liberation. This is manifested in the promotion of tantric fierce deities . As the Hevajra Tantra says "the world is bound by passion, also by passion it is released". Some tantras, especially those of the Yoginītantra genre, have many erotic and sexual elements. The Guhyasamāja tantra, Hevajra, Caṇḍamahāroṣaṇa, Saṃvarodaya, and Sampuṭikātantrarāja, all open as follows: “Thus I have heard: at one time
10791-471: The shortcoming of being unable to fathom the sublime, being conditioned by concepts about the purity or impurity of things, to train thoroughly in rituals of ablution, and so forth, and thereby to practice deity yoga in a subject-to-lord relationship with the deity. Regarding initiation , The Essence of Pristine Awareness states: "it is widely known that in action tantra there are the water and crown initiations." Each action tantra text generally centers on
10900-516: The six parameters, this refers to "six levels of meaning in the content of the tantras" which express different ways of interpreting and understanding the tantras. Anuttarayoga tantras which became prominent in Tibet include: In Sarma, they are sometimes further classified into "Father Tantras" (Wyl. pha rgyud ), "Mother Tantras" ( ma rgyud ) and "Non-Dual Tantras" ( gnyis med kyi rgyud ). The mahāyoga-tantras of Pala Empire India became known in Tibet as 'Father Tantras' ( pha rgyud ). According to
11009-470: The tantra classification. Indeed, some scholars like Koichi Shinohara argue that the Buddhist tantric literature grew out of the earlier Mahayana dhāraṇī texts through a process of gradual expansion and the incorporation of new ritual elements (such as mandalas and visualization practices). There are between 1500 and 2000 surviving Indian Buddhist Tantric texts in Sanskrit, and over 2000 more Tantras solely survive in translation (mostly Tibetan or Chinese). In
11118-435: The tantras were initially taught by the Buddha but were hidden away. Then they were rediscovered by Nāgārjuna in an iron stupa in south India. Other origin myths focus around a mythic king of Oḍiyāna named Indrabhūti , who received the tantras with the aid of Vajrapani . Furthermore, as Gray writes, "there is another major genre of tantric Buddhist origin myths, which we might term “conversion myths” since they feature
11227-478: The tantras, to reach Buddhahood, one needs to recognize the true nature of one's mind, the buddha-nature , which is a non-dual empty luminosity (prabhāsvara) which is pure, blissful, and free of all concepts. The true nature is the same in Buddhas and sentient beings, and is thus the ultimate "continuum" (tantra). The Guhyasamāja Tantra describes the ultimate nature of mind thus: "Devoid of all existents, free of
11336-444: The traditional monastic institutions. Another important site for the development of Buddhist tantric literature was Kashmir , a major center for tantric practice (both Buddhist and non-buddhist, such as Trika Saiva Tantra ). Benoytosh Bhattacharyya notes that there are two main chronological lists of prominent Indian Tantric authors, the first from Tāranātha's works (c. 1575–1634) and the second from Kazi Dawasamdup's introduction to
11445-507: The unique themes and ideas found in the Buddhist Tantras is the revaluation of the body and its use in attaining great bliss ( mahasukha ), a revaluation of the role of women, yoginīs (female yogis), and female deities. The tantras also contain a revaluation of supposedly negative mental states (like desire and anger) and antinominan behavior (like drinking alcohol, eating meat, living in charnel grounds etc.), which can be used in
11554-708: The utilization of desire ( tṛṣṇā ) as the path of practice, focusing on the brilliant ( prabhāsvara ) aspect of Buddha nature. Among the Mother Tantras, the most prominent is the Cakrasaṃvara . The practice of Vajrayogini evolved out of the Cakrasaṃvara practice and is now a de facto practice in its own right (Vajrayogini being the consort of Cakrasamvara). Other Mother Tantras are Hevajra Tantra and Caṇḍamahāroṣaṇa. Non-dual tantras utilize both anger and desire as an antidote to delusion (avidyā) , focusing on both
11663-725: The work of the Indian scholar Śraddhākaravarman, who writes of "four doors" to the Vajratana: Kriyatantra, Caryatantra, Yoga- tantra, and Mahayogatantra. He also mentions a further sub-class of Mahayoga, Niruttarayoga, which refers to Mahayoga tantras with mandalas populated by female deities, i.e., the Yogini tantras. Ratnākaraśānti 's (11th century) schema contains the same four latter classes, but adds Niruttarayoga as its own fifth category. Kanha's Yogaratnamala meanwhile, also has four: Kriya, Carya, Yoga, Niruttarayoga. Thus,
11772-592: Was also important to Chinese Zhenyan Buddhism and tantric masters such as Śubhakarasiṃha (637-735), Vajrabodhi (671–741) and Amoghavajra (705–774). This focus was later imparted by Amoghavajra's disciple Huiguo (746-805) to the monk Kūkai (774–835), leading to the development of Japanese Shingon Buddhism . Guarisco & McLeod explain Jamgon Kongtrul's codification of this class as follows: Conduct tantra, where conduct encompasses both outer ritual activity and inner contemplation, involves training in
11881-516: Was gradually superseded as an object of reverence by Amitābha , due in large part to the increasing popularity of Pure Land Buddhism , but veneration of Vairocana still remains popular among adherents. During the initial stages of his mission in Japan, the Catholic missionary Francis Xavier was welcomed by the Shingon monks since he used Dainichi , the Japanese name for Vairocana, to designate
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