Related Papers
Selected fragments of the book Principles of Tantra
Neus Buira Ferré
Selected fragments of: Principles of Tantra Volume I and II. Arthur Avalon. The TantraTattva of Shriyukta Shiva Candra Vidyârnava Bhattacârya Mahodaya Published by Virendra N. Tiwari for Shivalik Prakashan, First Edition Delhi 2011
The Significance of Yoga Tantra and the Compendium of Principles (tattvasamgraha Tantra) within Tantric Buddhism in India and Tibet
Steven Weinberger
IN SEARCH OF TANTRA VAJRAYANA
Shodashi Prajna
The Oxford Handbook of Tantric Studies, edited by Richard K. Payne and Glen Hayes. Oxford: Oxford University Press
On the Chronology of the Buddhist Tantras
2022 •
Tsunehiko Sugiki
The Religious Studies Project
Douglas R. Brooks and Daniel Gorman Jr., "Studying Tantra from Within and Without"
2017 •
Daniel Gorman Jr., Douglas Brooks
Brooks, Douglas R., and Daniel Gorman Jr. “Studying Tantra from Within and Without." The Religious Studies Project. 1 May 2017. Transcribed by Helen Bradstock. Version 1.1, 3 May 2017. Available at: http://www.religiousstudiesproject.com/podcast/studying-tantra-from-within-and-without/.
Mechanism of Tantra in the Light of Buddhism: A Means to Enlightenment (Society for New Testament Studies)
2018 •
Rajiba Behera
Tantra means knowledge of methodical and mechanical investigationaltechniquethrough which we develop our consciousness and faculties of consciousness. It is also a process through which we can able to be realized our inherent spiritual powers.The term “Tantra” has been derived from the Sanskrit term “Tan” which means to “Magnify” or to “Outspread”. People use Tantra in a very mechanical way to transform their personality from animalhood to divinity. Basically, in the school of Buddhism, Tantra has developed a system of thought which makes us see the universe as if it were within ourselves, and ourselves as if we were within the universe. In addition, we can argue that the forces governing the cosmos on the macro-level are believed to govern the individual in the micro-level. According to Tantra, there is a pyramidamong individual being and universal being rather both sides are same. Thus all that exists in the universe must also exist in the individual body. It means we are all one ...
Journal of the American Oriental Society
Tantra in Practice
2003 •
Marzenna Czerniak-Drożdżowicz
A Strand of Contemporary Tantra: Its Discourse and Practice in the FPMT
Glenys Eddy
This paper utilizes the data obtained from fieldwork conducted at Vajrayana Institute, a Buddhist centre affiliated with the worldwide Gelugpa Tibetan Foundation for the Preservation of the Mahayana Tradition (FPMT), to explore the approach to and practice of Tantra in a contemporary Western Buddhist context. In particular, this paper highlights the seriousness with which Tantra is treated in this religious setting, challenging Urban’s statement, largely based on his examination of the Western appropriation of Hindu Tantra, that the West has appropriated Tantra as a form of spiritual hedonism. The paper describes the orientation toward Tantric activity within the FPMT by outlining its relationship to the following aspects of religious activity: to sutra study and practice, ethical training and the Mahayana motivation, the role of taking refuge, and to the purpose of initiation and keeping Tantric commitments.
Rnying ma Tantras (from Brill Encyclopaedia of Buddhism)
Robert Mayer
Brief overview of the Nyingma tantras, with sections on Issues of Canonicity, Historical Origins, Nyingma texts at Dunhuang, Some Differences between Old and New Tantras, a bibliography of surviving Nyingma Tantra Collections, and of secondary sources.
Pacific World, Journal of the Institute of Buddhist Studies
The Buddhist Sanskrit Tantras: “The Samādhi of the Plowed Row”
2012 •
James F Hartzell
This paper presents a discussion of the Buddhist Sanskrit tantras that existed prior to or contemporaneous with the systematic translation of this material into Tibetan. I have searched through the Tohoku University Catalogue of the Tibetan Buddhist canon for the names of authors and translators of the major Buddhist tantric works. With authors, and occasionally with translators, I have where appropriate converted the Tibetan names back to their Sanskrit originals. I then matched these names with the information Jean Naudou has uncov- ered, giving approximate, and sometimes specific, dates for the vari- ous authors and translators. With this information in hand, I matched the data to the translations I have made (for the first time) of extracts from Buddhist tantras surviving in H. P. Śāstrī’s catalogues of Sanskrit manuscripts in the Durbar Library of Nepal, and in the Asiatic Society of Bengal’s library in Calcutta, with some supplemental material from the manuscript collections in England at Oxford, Cambridge, and the India Office Library. The result of this research technique is a prelimi- nary picture of the “currency” of various Buddhist Sanskrit tantras in the eighth to eleventh centuries in India as this material gained popu- larity, was absorbed into the Buddhist canon, commented upon, and translated into Tibetan. I completed this work in 1996, and have not had the opportunity or means to update it since.
