Esoteric Buddhism at Dunhuang: Rites and Teachings for this by Matthew Kapstein, Sam Van Schaik (editors)

By Matthew Kapstein, Sam Van Schaik (editors)

Drawing a wide selection of texts and pictures from Dunhuang, the six unique contributions to this assortment improve our figuring out of the advance of Esoteric Buddhism in past due first millennium Tibet and China. Ritual, philosophy, and mortuary practi

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By Matthew Kapstein, Sam Van Schaik (editors)

Drawing a wide selection of texts and pictures from Dunhuang, the six unique contributions to this assortment improve our figuring out of the advance of Esoteric Buddhism in past due first millennium Tibet and China. Ritual, philosophy, and mortuary practi

Show description

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Extra resources for Esoteric Buddhism at Dunhuang: Rites and Teachings for this Life and Beyond

Sample text

As we shall see, variations on some parts of the Consecrations section are also found widely throughout the literature, and MAG GSAR’s commentary (2003), following the ’Phrin las phun sum tshogs pa’i rgyud, has further parallels. 13 A DUNHUANG PHURPA CONSECRATION RITE 11 gnyis and its Phyi ma. 14 PT 44 also makes a less precise kind of citation, where an entire collection of Phurpa texts is mentioned, called the Phur bu’i ’bum sde. It is not certain that a specific text bearing the title of the Myang ’das existed at the time when this Dunhuang text was written, although two Phur pa scriptural texts by that name were referred to in 1094 by a polemical opponent of dubious tantras, Pho brang Zhi ba ’od, at the very head of his list of Phurpa tantras considered to be Tibetan compositions and not authentically Indian.

Tha 272-287; BOORD: 143-153), that by ’JAMMGON A-MYES-ZHABS (146-156), and the sgrub khog section of the Bdud ’joms gnam lcags spu gri cycle (230-231). The list is itself a variant of a list by the same name, also referred to as five certainties (nges pa lnga)—of teacher, teaching, retinue, place and time—which relate to the attributes of the sambhogakāya (DORJE AND KAPSTEIN, in DUDJOM 1991 Vol. 2:141). III’s content. 11 For example, in the ’Bum nag (Bdud ’joms Bka’ ma edition: Vol. Tha 284-285; BOORD 151ff).

Trailokyavijaya is generally situated in the northeastern direction, although Vijaya is usually in the east. Mahābala / Stobs chen is generally associated not with the north, as given here, but with the below direction. A DUNHUANG PHURPA CONSECRATION RITE 25 hūṃ las tra log kya bI dza ya ma ha kro dhe shwa rI hūṃ zhes brjod pas ’phro ’dur gyur las de nas skur gyur gzhan kun yang de dang ’dra ’o from [a syllable] hūṃ [comes the mantra] trailokyavijaya mahākrodhīśvarī hūṃ; through reciting this, [it] comes to radiate and reabsorb [light rays]; then it transforms into the [buddha] body; and all the other [deities] are also similar to this [ie.

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