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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] Chinese Buddhist esotericism also influenced Vietnamese esotericism during the medieval period, especially the Huayan Esotericism of Daoshen's Xianmi yuantong chengfo xinyao ji (顯密圓通成佛心要集 Collection of Essentials for the Attainment of Buddhahood by Total [Inter-]Penetration of the Esoteric and the Exoteric, T1955). 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.
As with many different subjects, it must be studied in context and with a long history spanning many different cultures. Because of its adoption by the monastic tradition, the practice of sexual yoga was slowly transformed into one which was either done with an imaginary consort visualized by the yogi instead of an actual person, or reserved to a small group of the "highest" or elite practitioners. Likewise, the drinking of sexual fluids was also reinterpreted by later commentators to refer illusory body anatomy of the perfection stage practices. [83] Symbols and imagery [ edit ] Dagchen Rinpoche's hand holds a vajra drawing lines that close the Hevajra Mandala, after the empowerment, Tharlam Monastery of Tibetan Buddhism, Boudha, Kathmandu, Nepal. Vajrayāna Buddhists developed a large corpus of texts called the Buddhist Tantras, some of which can be traced to at least the 7th century CE but might be older. The dating of the tantras is "a difficult, indeed an impossible task" according to David Snellgrove. [14] Cohen, David, ed. (1989). A Day in the Life of China. San Francisco: Collins. p.193. ISBN 978-0-00-215321-8. Each Tantra gave a specific and complete spiritual practice, so you could see the word Tantra as a specific practice that your guru would teach from, within a path of many practices. Each teacher had just one practice and hence each student had just one practice, ie: one Tantra to work with across their life.The use of these substances is related to the non-dual ( advaya) nature of a Buddha's wisdom ( buddhajñana). Since the ultimate state is in some sense non-dual, a practitioner can approach that state by "transcending attachment to dual categories such as pure and impure, permitted and forbidden". As the Guhyasamaja Tantra states "the wise man who does not discriminate achieves Buddhahood". [56] Tantric Buddhism" [...] is not the transcription of a native term, but a rather modern coinage, if not totally occidental. For the equivalent Sanskrit tāntrika is found, but not in Buddhist texts. Tāntrika is a term denoting someone who follows the teachings of scriptures known as Tantras, but only in Saivism, not Buddhism [...] Tantric Buddhism is a name for a phenomenon which calls itself, in Sanskrit, Mantranaya, Vajrayāna, Mantrayāna or Mantramahāyāna (and apparently never Tantrayāna). Its practitioners are known as mantrins, yogis, or sādhakas. Thus, our use of the anglicised adjective “Tantric” for the Buddhist religion taught in Tantras is not native to the tradition, but is a borrowed term which serves its purpose. [132] See also [ edit ] Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. [45]
This practice [of sexual union with a consort] is not taught for the sake of enjoyment, but for the examination of one's own thought, whether the mind is steady or waving. [61] Sharf, Robert (2001) Coming to Terms With Chinese Buddhism: A Reading of the Treasure Store Treatise: p. 268 Kongtrul, Jamgon; Harding, Sarah (2007). Esoteric Instructions: A Detailed Presentation of the Process of Meditation in Vajrayana. The Treasury of Knowledge (book 8 part 4). Ithaca, NY: Snow Lion Publications. ISBN 978-1-55939-284-6.Main article: Tantras (Buddhism) Diamond Realm mandala, based on the tantric Vajrasekhara Sutra, and symbolizing the final realization of Vairocana Buddha in Shingon Naked tantrikas dancing and eating from skull cups ( kapalas), closeup of a Chakrasamvara mandala Ray, Reginald A (2001), Secret of the Vajra World: The Tantric Buddhism of Tibet, Boston: Shambhala Publications a b c d Tai Tu, Nguyen (2008). The History of Buddhism in Vietnam. Institute of Philosophy, pp. 98-99. Vietnamese Academy of Social Sciences The Council for Research in Values and Philosophy.
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