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But, as Christopher Hareesh Wallis says, the word loom is more of a Sanskrit homonym. (You don’t know what that word means either? Read it here.)He explains that this idea of the loom isn’t actually used in any of the Classical Tantric texts, ever. I prefer his much more in-depth definition of the word Tantra: Lü, Jianfu (2017). Chinese and Tibetan Esoteric Buddhism. Studies on East Asian Religions. Vol.1. Brill. pp.72–82. Bahir, Cody R. (2018) Reformulating the Appropriated and Relinking the Chain: Challenges of Lineage and Legitimacy in Zhenyan Revivalism
The Paramitayana consists of the six or ten paramitas, of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, says that the Mantrayana leads one to Buddhahood in a single lifetime. [50] According to the literature, the mantra is an easy path without the difficulties innate to the Paramitayana. [50] Mantrayana is sometimes portrayed as a method for those of inferior abilities. [50] However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva. [50] Characteristics [ edit ] Manjushri, the bodhisattva associated with prajñā Goal [ edit ]This tradition practices and studies a set of tantric texts and commentaries associated with the more "left hand" ( vamachara) tantras, which are not part of East Asian Esoteric Buddhism. These tantras (sometimes termed ' Anuttarayoga tantras' include many transgressive elements, such as sexual and mortuary symbolism that is not shared by the earlier tantras that are studied in East Asian Buddhism. These texts were translated into Classical Tibetan during the "New translation period" (10th–12th centuries). Tibetan Buddhism also includes numerous native Tibetan developments, such as the tulku system, new sadhana texts, Tibetan scholastic works, Dzogchen literature and Terma literature. There are four major traditions or schools: Nyingma, Sakya, Kagyu, and Gelug. Schumann, Hans Wolfgang (1974), Buddhism: an outline of its teachings and schools, Theosophical Pub. House The Tibetan Buddhist tradition is today found in Tibet, Bhutan, northern India, Nepal, southwestern and northern China, Mongolia and various constituent republics of Russia that are adjacent to the area, such as Amur Oblast, Buryatia, Zabaykalsky Krai, the Tuva Republic and Khabarovsk Krai. Tibetan Buddhism is also the main religion in Kalmykia. It has also spread to Western countries and there are now international networks of Tibetan Buddhist temples and meditation centers in the Western world from all four schools. Serious Vajrayana academic study in the Western world is in early stages due to the following obstacles: [130]
Main article: Deity yoga An 18th century Mongolian miniature which depicts a monk generating a tantric visualization A Japanese depiction of the Amida Triad in Seed Syllable form ( Siddham Script). Visualizing deities in the form of seed syllables is a common Vajrayana meditation. In Shingon, one of the most common practices is Ajikan ( 阿字觀), meditating on the syllable A.According to Schumann, a movement called Sahaja-siddhi developed in the 8th century in Bengal. [7] It was dominated by long-haired, wandering mahasiddhas who openly challenged and ridiculed the Buddhist establishment. [8] The mahasiddhas pursued siddhis, magical powers such as flight and extrasensory perception as well as spiritual liberation. [9] History [ edit ] Mahasiddhas, Palpung monastery. Note the figure of the great adept Putalipa at center, seated in a cave and gazing at an image of the meditational deity Samvara and the figure at the bottom left holding a skull-staff ( khaṭvāṅga) and a flaying knife ( kartika). Mahasiddhas and the tantric movement [ edit ] Samuel, Geoffrey (1993), Civilized shamans: Buddhism in Tibetan societies, Smithsonian Institution Press, p. 226. Trungpa, Chögyam and Chödzin, Sherab (1992) The Lion's Roar: An Introduction to Tantra ISBN 0-87773-654-5 p. 144. Snellgrove, David. (1987) Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. p 122.
Vajrayāna ( Sanskrit: वज्रयान, " diamond vehicle"), also known as Mantrayāna, Guhyamantrayāna, Tantrayāna, Secret Mantra, Tantric Buddhism, and Esoteric Buddhism, is a Buddhist tradition of tantric practice that developed in the medieval Indian subcontinent and spread to Tibet, Nepal, other Himalayan states, East Asia, and Mongolia. In the Unsurpassed Yoga Tantras, the most widespread tantric form in Indo-Tibetan Buddhism, this method is divided into two stages, the generation stage ( utpatti-krama) and the completion stage ( nispanna-krama). In the generation stage, one dissolves one's reality into emptiness and meditates on the deity-mandala, resulting in identification with this divine reality. In the completion stage, the divine image along with the illusory body is applied to the realization of luminous emptiness.
Tantra is an experience
The Tibetologist David Germano outlines two main types of completion practice: a formless and image-less contemplation on the ultimate empty nature of the mind and various yogas that make use of the illusory body to produce energetic sensations of bliss and warmth. [77] Snellgrove, David. (1987) Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. pp 126.
Some modern teachers and organizations focus specifically on Vietnamese esoteric Buddhism. Thích Viên Đức (1932-1980) was one important modern promoter of Esoteric Buddhism. He is known for translating a collection of Esoteric Buddhist texts, contributing to the dissemination of Esoteric Buddhism in Vietnam. Thích Viên Đức promoted esoteric Buddhist teachings as the fastest path to enlightenment. He established numerous communities in southern Vietnam and was also known as a healer. He also met with Tibetan lamas and Japanese Buddhists. [119] Another modern Vietnamese esoteric organization is Mat Giao Friendship Association who publishes Phước Triệu's Quintessence of Esoteric Buddhism (2004). Esoteric practices are also currently associated with the Thầy Temple in Greater Hanoi. Vietnamese esotericism can also be quite sycretic, borrowing from Chinese, Japanese and Tibetan Buddhism. White, David Gordon, ed. (2000). Tantra in Practice. Princeton University Press. p.21. ISBN 0-691-05779-6. Williams, Wynne, and Tribe. Buddhist Thought: A Complete Introduction to the Indian Tradition, pp. 223-224.Kongtrul, Jamgon; Guarisco, Elio; McLeod, Ingrid (2004). Systems of Buddhist Tantra:The Indestructible Way of Secret Mantra. The Treasury of Knowledge (book 6 part 4). Ithaca: Snow Lion. ISBN 9781559392105. Sanderson, Alexis. "The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period." In: Genesis and Development of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 144-145. Vajrayāna texts exhibit a wide range of literary characteristics—usually a mix of verse and prose, almost always in a Sanskrit that "transgresses frequently against classical norms of grammar and usage," although also occasionally in various Middle Indic dialects or elegant classical Sanskrit. [91] The Dunhuang manuscripts also contain Tibetan Tantric manuscripts. Dalton and Schaik (2007, revised) provide an excellent online catalogue listing 350 Tibetan Tantric Manuscripts] from Dunhuang in the Stein Collection of the British Library which is currently fully accessible online in discrete digitized manuscripts. [web 1] With the Wylie transcription of the manuscripts they are to be made discoverable online in the future. [95] These 350 texts are just a small portion of the vast cache of the Dunhuang manuscripts.
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