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Journal articles on the topic 'Buddhism Tantric'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.

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Gentry, James Duncan. "Arguing over the Buddhist Pedigree of Tibetan Medicine: A Case Study of Empirical Observation and Traditional Learning in 16th- and 17th-Century Tibet." Religions 10, no. 9 (September 16, 2019): 530. http://dx.doi.org/10.3390/rel10090530.

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This article examines the relationship between the practice and theory of medicine and Buddhism in premodern Tibet. It considers a polemical text composed by the 16th–17th-century Tibetan physician and tantric Buddhist expert Sokdokpa Lodrö Gyeltsen, intending to prove the Buddhist canonical status of the Four Medical Tantras, the foundational text of the Tibetan medical tradition. While presenting and analyzing Sokdokpa’s polemical writing in the context of the broader debate over the Buddhist pedigree of the Four Tantras that took place during his time, this discussion situates Sokdokpa’s reflections on the topic in terms of his broader career as both a practicing physician and a tantric Buddhist ritual and contemplative specialist. It suggests that by virtue of Sokdokpa’s tightly interwoven activities in the spheres of medicine and Buddhism, his contribution to this debate gives voice to a sensibility in which empiricist, historicist, and Buddhist ritual and contemplative inflections intermingle in ways that resist easy disentanglement and classification. In this it argues that Sokdokpa’s reflections form an important counterpoint to the perspectives considered thus far in the scholarly study of this debate. It also questions if Sokdokpa’s style of argumentation might call for a recalibration of how scholars currently construe the roles of tantric Buddhist practice in the appeal by premodern Tibetan physicians to critical and probative criteria.

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Soedewo, Ery. "Beberapa Ikon Tantrayana dari Padang Lawas dan Cerminan Ritualnya." Berkala Arkeologi Sangkhakala 12, no. 24 (January 7, 2018): 150–59. http://dx.doi.org/10.24832/bas.v12i24.215.

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KIMURA, Toshihiko. "Dharmakirti's View on Tantric Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 415–11. http://dx.doi.org/10.4259/ibk.39.415.

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Gómez, Oscar R. "ANTONIO DE MONTSERRAT – LA RUTA DE LA SEDA Y LOS CAMINOS SECRETOS DEL TANTRA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 1 (January 18, 2016): 5–20. http://dx.doi.org/10.32351/rca.v1.1.8.

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En este artículo se presenta la biografía de Antonio de Monserrat con el objeto de insertar en el pensamiento crítico budista a quien se considera el primer occidental iniciado en la filosofía tántrica e impulsor de ésta en Occidente a través de la Compañía de Jesús. Para ello, primero se hace un recorrido histórico que pone en foco cómo el budismo es desplazado de la India y se refugia entre las poblaciones de Asia central como la etnia Uigur en la actual Turquestán, cómo es adoptado por los emperadores chinos y se expande a lo largo de toda la Ruta de la Seda. La combinación del budismo indio con influencias occidentales (grecobudismo) dio origen a diversas escuelas budistas en Asia Central y en China. Luego se caracteriza en forma sintética la versión esotérica que adquiere el budismo (el tantra) y que se consolida en el siglo VIII en el Tíbet como budismo vajrayana (tántrico).Ésta es la forma de budismo que toman los gobernantes, que promueve la igualdad completa de personas y género, la idea del sujeto como una construcción de la cultura y la noción de deidades metafóricas —útiles para modelar el carácter de las personas pero de absoluta inexistencia— además del postulado budista de verdad relativa. Esta visión no teísta —o transteísta, como Gómez la prefiere llamar— se reflejaba en la total tolerancia religiosa del imperio Chino, Uigur y Mongol, que garantizaba la seguridad y el libre intercambio por la Ruta de la Seda. Es esta visión de sujetos no divididos en castas ni diferenciados por sangre lo que maravilla a de Montserrat al decir que los tibetanos “no tienen reyes entre sí” e inflama la avidez de quienes viajaron especialmente (a partir de los escritos de éste) a iniciarse en el budismo tántrico tibetano como los jesuitas Antonio de Andrade y Juan de Brito. El tercer apartado se dedica de lleno a la biografía de Antonio de Monserrat y a precisar su contacto con el tantra.Abstract This article presents Antonio de Montserrat’s biography to insert him in Buddhist critical thinking as whom is considered the first Westerner initiated into tantric philosophy and who became a driver thereof in the West through the Society of Jesus. To do so, a historical review is first presented to focus on the way Buddhism was removed from India and found refuge among the peoples of Central Asia such as the Uyghurs in present-day Turkistan, how it was then adopted by Chinese emperors and spread throughout the Silk Road. The combination of Indian Buddhism and Western influences (Greco-Buddhism) gave rise to several Buddhist schools in Central Asia and China. Then, the esoteric form Buddhism took (tantra) is briefly described, which was consolidated as Vajrayana (tantric) Buddhism in Tibet in the eighth century. That is the Buddhist form rulers have adopted, which promotes full social and gender equality, the idea of the subject as a cultural construction and the notion of metaphorical deities —useful to model people’s character but completely non-existent— in addition to the Buddhist principle of relative truth (not absolute). This non theistic view —or transtheistic, as Gómez would rather call, was projected in the absolute religious tolerance within the Chinese, Uyghur, and Mongolian empires, which ensured safety and free exchange on the Silk Route. Such standpoint of people not divided into castes or differentiated by reason of bloodline is what amazes de Montserrat when saying Tibetans "have no kings among them" and what encourages those who made a journey (based on de Montserrat’s writings) especially to receive initiation into Tibetan Tantric Buddhism such as Jesuits Antonio de Andrade and John de Brito. Finally, the article jumps in Antonio de Montserrat’s biography and it shows its connection with tantrism.

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6

REIGLE, DAVID. "The Kālacakra Tantra on the Sādhana and Maṇḍala: A Review Article." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 2 (April 2012): 439–63. http://dx.doi.org/10.1017/s1356186312000223.

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The Kālacakra Tantra was the last Buddhist tantra to appear in India, before the disappearance of Buddhism there, roughly a thousand years ago. This is the third book on Kālacakra by Vesna Wallace. We must be very grateful to her for another helpful contribution to our knowledge of this complex system. Her first one, The Inner Kālacakratantra: A Buddhist Tantric View of the Individual (New York, 2001), provides an overview of the whole system, drawing on all five chapters of the Kālacakra Tantra. Her next one, The Kālacakratantra: The Chapter on the Individual together with the Vimalaprabhā (New York, 2004), presents a translation of the second chapter of the Kālacakra Tantra along with the indispensable Vimalaprabhā commentary thereon. The Kālacakra Tantra is written entirely in the sragdharā metre, in which the length of every syllable is regulated. When a complex system is presented in a complex metre, we have a text that is hard to understand in the extreme. It would be almost incomprehensible without the full and detailed Vimalaprabhā commentary.

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Guenther, Herbert, and Miranda Shaw. "Passionate Enlightenment: Women in Tantric Buddhism." Journal of the American Oriental Society 115, no. 4 (October 1995): 693. http://dx.doi.org/10.2307/604743.

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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.

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Mallinson, James. "Kālavañcana in the Konkan:How a Vajrayāna Haṭhayoga TraditionCheated Buddhism’s Death in India." Religions 10, no. 4 (April 16, 2019): 273. http://dx.doi.org/10.3390/rel10040273.

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In recent decades the relationship between tantric traditions of Buddhism and Śaivism has been the subject of sustained scholarly enquiry. This article looks at a specific aspect of this relationship, that between Buddhist and Śaiva traditions of practitioners of physical yoga, which came to be categorised in Sanskrit texts as haṭhayoga. Taking as its starting point the recent identification as Buddhist of the c.11th-century Amṛtasiddhi, which is the earliest text to teach any of the methods of haṭhayoga and whose teachings are found in many subsequent non-Buddhist works, the article draws on a range of textual and material sources to identify the Konkan site of Kadri as a key location for the transition from Buddhist to Nāth Śaiva haṭhayoga traditions, and proposes that this transition may provide a model for how Buddhist teachings survived elsewhere in India after Buddhism’s demise there as a formal religion.

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Gleig, Ann. "From Theravada to tantra: the making of an American tantric Buddhism?" Contemporary Buddhism 14, no. 2 (November 2013): 221–38. http://dx.doi.org/10.1080/14639947.2013.832496.

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11

Lefebvre, Danielle. "The challenge of defining a woman's Tantric history." Studies in Religion/Sciences Religieuses 38, no. 2 (June 2009): 247–62. http://dx.doi.org/10.1177/000842980903800203.

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In this paper I reflect on methodological problems that arise in the construction of women's religious history. I look to Miranda Shaw's Passionate Enlightenment, one of the first investigations into the lives of women in the early history of Tantric Buddhism, to initiate this discussion. Shaw introduces, in some instances for the first time, texts written by and about women in early Tantric communities in order to offer an authentic Tantric Buddhism where women occupied a high status as founders, teachers and practitioners. I suggest that such a history accepts the idealized constructions of gender, particularly as expressed through the category of experience, as evidence for the social reality of women. This reflects a larger trend in some feminist histories and I am interested in problematizing the search for authentic or "true". forms of religion.

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Szmyt, Zbigniew. "Tantryczne ciało rosyjskiego prezydenta – oświecony umysł czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim." Sprawy Narodowościowe, no. 43 (April 16, 2015): 87–105. http://dx.doi.org/10.11649/sn.2013.020.

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The tantric body of the Russian president – chingisids’ enlightened mind. Politics and nationalism in Buryat / Mongolian BuddhismThis paper is devoted to the role of Buddhism in the construction of ethnonational identity in Buryatia and Mongolia. On the case of the phenomenon of deification of Russian presidents by Buryat lamas I have analyzed: historically conditioned compounds of Buddhism and politics of the Mongolian groups, the role of Buddhism in ethnic mobilization in Buryatia and Mongolia after the fall of Communism and features of ethnonational model of Buddhism in two neighboring regions. In post-socialist period Buddhism was involved in ethnonational political projects. As a result, an attempt was taken to restore the monastic model of Buddhism, which had functioned in the pre-revolutionary period. Local peculiarities of Mongolian Buddhism were reinforced in order to produce the difference between the (national) Mongolian/Buryat and tibetan Buddhism. In Buryatia, Buddhism became a distinctive element used for ethnic differentiation of Buryats – in opposition to the Orthodox Russians. In Mongolia, traditionalist position of Buddhism was opposed in some way to Christianity, the various factions of which are distributed together with “agendas of modernity” from Western countries. In tantric union with the president Buryat lamas produce harmony between two national identities: Russian – civic and Buryat – ethnonational. Deification of the state power and giving it the attributes of loving femininity is a practice obliging the authority to generosity, which is attributed to the White tara. It is a strategy of the weak, who agree to a game of domination, but they try to define its rules themselves. Looking more broadly it can be said that the Buryats as a national community appeared just as a result of this fusion with the Russian power. Because of this they were separated from the pre-national family of Mongolian peoples. Mongols, for similar purposes use Chingis khan identified with the Buddhist form of Vajrapani. As a result, nationalist narrative is set to famous past, but uses the ‘eternal’ values, achieves harmony of all its elements.

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Sharrock, Peter D. "Garuḍa, Vajrapāṇi and religious change in Jayavarman VII's Angkor." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 111–51. http://dx.doi.org/10.1017/s0022463409000083.

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Ancient Cambodia turned definitively to state Buddhism under King Jayavarman VII at the end of the twelfth century, after four centuries of state Śaivism. This paper explores the motivation behind this momentous change and tries to establish the means by which it was achieved. It uncovers signs of a very large, politically motivated campaign of tantric Buddhist initiations that required a significant overhaul of the king's temples and the creation of a new series of sacred icons.

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Woodward, Hiram. "Esoteric Buddhism in Southeast Asia in the Light of Recent Scholarship." Journal of Southeast Asian Studies 35, no. 2 (June 2004): 329–54. http://dx.doi.org/10.1017/s0022463404000177.

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Jackson, Roger R. "Ambiguous sexuality: Imagery and interpretation in tantric Buddhism." Religion 22, no. 1 (January 1992): 85–100. http://dx.doi.org/10.1016/0048-721x(92)90038-6.

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Kinnard, Jacob N. "Passionate Enlightenment: Women in Tantric Buddhism. Miranda Shaw." Journal of Religion 75, no. 3 (July 1995): 455–57. http://dx.doi.org/10.1086/489664.

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Wilson, Liz. "Passionate Enlightenment: Women in Tantric Buddhism. Miranda Shaw." History of Religions 36, no. 1 (August 1996): 60–64. http://dx.doi.org/10.1086/463446.

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Killingley, Dermot. "Shaw, Miranda,Passionate Enlightenment: Women in Tantric Buddhism." Theology & Sexuality 1997, no. 6 (January 1997): 116–18. http://dx.doi.org/10.1177/135583589700300612.

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Acri, Andrea. "VIAJANDO POR LOS «CAMINOS DEL SUR»: EL BUDISMO ESOTÉRICO EN EL ASIA MARÍTIMA, SIGLOS VII-XIII D.C." Revista Científica Arbitrada de la Fundación MenteClara 2, no. 2 (October 30, 2017): 6–62. http://dx.doi.org/10.32351/rca.v2.2.28.

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Este artículo presenta un panorama histórico de las redes de sitios y agentes que fueron instrumentales en la creación y circulación de las diferentes variedades de budismo esotérico (o tántrico) entre los siglos VII y XIII hasta su casi desaparición. El autor aborda el estudio del budismo esotérico desde una perspectiva geográfica amplia, hace hincapié en las interacciones marítimas que se produjeron a través de las llamadas «Rutas Marítimas de la Seda» en el curso de varios siglos y avanza en una narrativa histórica complementaria que toma las conexiones marítimas. Basado en evidencias textuales, materiales y arqueológicas diseminadas en toda el Asia marítima, muestra cómo migraron los maestros budistas tántricos de la «primera ola» a distintos puntos del Asia, donde evolucionaba y se consolidaba el nuevo paradigma tántrico gracias al patrocinio de dinastías como las de los Śailendras, Yarlung y Tang. Durante la expansión de la «segunda ola», los cultos tántricos que giraban en torno a aspectos sumamente esotéricos y militares de las deidades (como Heruka y Hevajra) tuvieron como seguidores al Kublai Kan en la China, a Kṛtanagara en Java oriental y a Jayavarman VII en Camboya, entre otros, hasta su posterior desaparición. El trabajo sostiene que aparte de las contingencias sociopolíticas, tales cambios de paradigma pueden haber ocurrido como resultado de «reformas» religiosas que promovieron un giro hacia las variedades no esotéricas -es decir, variantes mágicomísticas- de las tradiciones budistas (como sucedió, por ejemplo, en Sri Lanka y, en una fecha posterior, en Myanmar y Camboya con respecto a la prevalencia del budismo Therāvada sobre el Mahāyāna y Vajrayāna o incluso diferentes religiones como sucedió, por ejemplo, en Java Central). Finalmente el artículo sienta las bases para continuar los estudios académicos para identificar las redes de practicantes no institucionalizados que contribuyeron a la difusión de las formas del tantrismo en el Asia marítima. AbstractThis article presents a historical overview covering the networks of places and agents that were instrumental to the rise and spread of the different varieties of Esoteric (or: Tantric) Buddhism between the 7th and 13th centuries until near vanishing point. The author approaches the study of Esoteric Buddhism from a broad geographical perspective, emphasizing the maritime interactions that took place through the so-called “Maritime Silk Routes” over the course of several centuries, and provides with a supporting historical narrative based on maritime linking. On the basis of textual, material, and archaeological evidence disseminated throughout all Maritime Asia, the author shows how Tantric Buddhist masters of the « first wave » migrated to different Asian locations, where the new Tantric paradigm was developed and consolidated thanks to the sponsorship of dynasties such as the Śailendras, the Yarlungs, and the Tangs. During the « second wave » of expansion, Tantric cults revolving around highly esoteric and martial aspects of deities (such as Heruka and Hevajra) were followed by Kublai Khan in China, Kṛtanagara in East Java, and Jayavarman the VII in Cambodia, among others, until they eventually disappeared. This work argues that beyond socio-political contingencies, paradigm changes may have occurred as a result of religious “reforms” which promoted a shift towards non-esoteric varieties —that is, mystical-magical variants— of Buddhist traditions (as happened, for example, in Sri Lanka and, at a later date, in Myanmar and Cambodia as regards the prevalence of Theravāda Buddhism over Mahāyāna and Vajrayāna, or even different religions as happened, for example, in Central Java). Finally, the article sets a starting point to pursue further research to identify networks of non-institutionalized practitioners who contributed to the spread of forms of Tantrism across Maritime Asia.

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Bauer, Rudolph. "THE NATURE OF AWARENESS AS TANTRA: A PHENOMENOLOGY." Revista Científica Arbitrada de la Fundación MenteClara 3, no. 1 (April 30, 2018): 59–88. http://dx.doi.org/10.32351/rca.v3.1.38.

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Este artículo explora la fenomenología de la conciencia como la naturaleza misma del tantra. El documento también aborda fenomenológicamente la naturaleza de la praxis tántrica. A través de estas fenomenologías se produce una convergencia de entendimiento sobre la naturaleza de la conciencia como tantra y tantra como la naturaleza misma de la conciencia humana. Gran parte del énfasis en este documento es el budismo tibetano y, esencialmente, el linaje y las tradiciones fenomenológicas de Dzogchen.AbstractThis paper explores the phenomenology of awareness as the very nature of tantra. The paper also approaches phenomenologically the nature of tantric praxis. Through these phenomenologies there is the bringing forth a convergence of understanding about nature of awareness as tantra and tantra as the very nature of human awareness. Much of the emphasis within this paper is Tibetan Buddhism and most essentially the phenomenological Dzogchen lineage and traditions.

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Mackenzie, Robin. "Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition." Journal of Future Robot Life 1, no. 1 (May 13, 2020): 65–89. http://dx.doi.org/10.3233/frl-200003.

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22

Bogin, Benjamin. "The Dreadlocks Treatise: On Tantric Hairstyles in Tibetan Buddhism." History of Religions 48, no. 2 (November 2008): 85–109. http://dx.doi.org/10.1086/596567.

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Bentor, Yael. "Meditation on Emptiness in the Context of Tantric Buddhism." Journal of Buddhist Philosophy 1, no. 1 (2015): 136–55. http://dx.doi.org/10.1353/jbp.2015.0008.

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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.

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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.

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Baker, Dallas J. "Return of the Eunuch." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 2010): 339–66. http://dx.doi.org/10.1558/post.v4i3.339.

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This article surveys tensions in Buddhist scripture around gender norms and gender abnormality and argues that, in the context of Vajrayana (or Tantric) Buddhism, gender disobedience—or “gender insubordination,” to deploy Judith Butler’s phraseology—can be understood to be a legitimate path to Awakening, in and of itself. It extends the notion of gender disobedience beyond an engagement with the transgender to a practice/performance of the sexless and genderless which is evoked by the figure of the eunuch. The article uses the traditional Tibetan sacred image of the enlightened protector (Wrathful Buddha) Gonpo Maning Nagpo as a case in point. The article is reflective as well as theoretical and informed by spiritual praxis and foregrounds similarities between Buddhist and Queer Studies perspectives on sex, gender and sexuality.

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Wallace, V. A. "Imagination, Desire, and Aesthetics in Engendering a Vision of Śambhala." Orientalistica 2, no. 1 (September 7, 2019): 40–50. http://dx.doi.org/10.31696/2618-7043-2019-2-1-40-50.

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Abstract: the legend of Śambhala and a related eschatological battle between the twenty-fifth kalkī king of Śambhala and the enemy of Dharma, which initially appeared in the eleventh-century Indian, Buddhist tantric tradition of the Kālacakratantra, proliferated in the later Tibetan and Mongolian sources. In the nineteenth, and particularly in the early twentieth-century Mongolia, when the demolishing of Buddhist monasteries and persecution of Buddhist monks were carried out by the Mongolian Peoples’ Revolutionary Party, a wealth of literature on meditational and ritual practices related to the transference of consciousness (‘pho ba) to the Buddhist kingdom of Śambhala emerged. Witnessing the executions of monks and a destruction of Buddhism in Mongolia, Mongolian lamas in the country’s capital felt the urgency to compose practical guides to a swift transference of consciousness to Śambhala for the lamas who were facing an immanent death. The instructions on the transference of consciousness to Śambhala abound in meditations with visualization and imagination practices and accompanying rituals.

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MORI, Masahide. "The Structure of Pratistha in the Tantric Buddhism of India." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 2 (1996): 822–18. http://dx.doi.org/10.4259/ibk.44.822.

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G., H., and Yael Bentor. "Consecration of Images and Stupas in Indo-Tibetan Tantric Buddhism." Journal of the American Oriental Society 122, no. 1 (January 2002): 183. http://dx.doi.org/10.2307/3087728.

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Nichols, Brian J. "Tantric Buddhism in East Asia - Edited by Richard K. Payne." Religious Studies Review 34, no. 4 (December 2008): 323–24. http://dx.doi.org/10.1111/j.1748-0922.2008.00333_6.x.

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30

Fujii, Akira. "Flesh-selling Rituals in Indian Tantric Buddhism: Descriptions in the Buddhist and Hindu Bhūtaḍāmaratantra." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 3 (March 25, 2019): 1183–88. http://dx.doi.org/10.4259/ibk.67.3_1183.

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31

Hopkins, Jeffrey. "Tantric Buddhism, Degeneration or Enhancement: The Viewpoint of a Tibetan Tradition." Buddhist-Christian Studies 10 (1990): 87. http://dx.doi.org/10.2307/1390191.

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Ma, John. "Authentic Tibetan Tantric Buddhism and Its Controversial Terma Tradition: A Review." Asian Research Journal of Arts & Social Sciences 1, no. 5 (January 10, 2016): 1–8. http://dx.doi.org/10.9734/arjass/2016/29736.

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MORI, Masahide. "The Development of the Homa Ritual of Tantric Buddhism in India." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 1 (1993): 420–12. http://dx.doi.org/10.4259/ibk.42.420.

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Knauft, Bruce M. "Self-possessed and Self-governed: Transcendent Spirituality in Tibetan Tantric Buddhism." Ethnos 84, no. 4 (December 11, 2017): 557–87. http://dx.doi.org/10.1080/00141844.2017.1313289.

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Szymański, Marek. "Controversies on the Pecular Acts of Verbal Communications in Tantric Buddhism." Kultura i Wartości 20 (May 31, 2017): 53. http://dx.doi.org/10.17951/kw.2016.20.53.

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Chakraborty, Surapriya. "Femininity in Tantric Buddhism: A Study of Sanmatrananda’s Nastik Panditer Bhita." Litinfinite Journal 2, no. 2 (December 2, 2020): 11–20. http://dx.doi.org/10.47365/litinfinite.2.2.2020.11-20.

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Lepekhova, E. S. "Ganeša’s Cult and His Veneration in Japanese Buddhism." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 33–46. http://dx.doi.org/10.31696/2618-7302-2020-1-33-46.

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This research focuses on the cult of the deity Ganeša in Japanese Buddhism. Ganeša is one of the Hindu gods, also known as Vinayaka, Ganapati and Vighnesa. Like many other Hindu deities, he was included in the pantheon of Vajrayana Buddhism. Due to this fact, various hypostases of Ganeša spread in Tibet, China and Japan, where his worship turned into an esoteric cult. In the Far East were known both single and paired images of Ganeša in the form of two hugging creatures with elephant heads. In Japan, such images were called Sosin Kangiten. In local esoteric Buddhism (mikkyō) they were interpreted as the opposites, male and female, phenomenal and absolute in the form of two sacred mandalas: the “Diamond mandala” and the “Womb Mandala”. For this reason, Ganeša is sometimes considered the epitome of the main deity of mikkyō tradition — Mahavairocana Buddha (Jp.: Dainiti Nerai) and was known as a composite element of another esoteric deity, Matarajin, or Santen, a triad of deities Saraswati, Dakini, and Ganeša. The history of Ganeša’s cult in these countries has not been sufficiently studied yet, however it shows the way in which elements of Hindu religion were preserved in the traditions of tantric Buddhism. While this religious and philosophical doctrine spread in the countries of Central Asia and the Far East, they gradually became part of local religious and cultural traditions. The author stresses that in the future they influenced not only the development of philosophical doctrines in local Buddhist schools, but also the formation of popular religious beliefs.

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Payne, Richard. "Lethal Fire." Journal of Religion and Violence 6, no. 1 (2018): 11–31. http://dx.doi.org/10.5840/jrv201842348.

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An important element in the ritual corpus of Shingon Buddhism, a tantric tradition in Japan, is the homa (goma, 護摩). This is a votive ritual in which offerings are made into a fire, and has roots that trace to the Vedic ritual tradition. One of the five ritual functions that the homa can fulfill is destruction, abhicāra. A destructive ritual with Yamāntaka as the chief deity is one such ritual in the contemporary Shingon ritual corpus. Consideration of this ritual provides entrée into the history of destructive practices, including violent subjugation, that date from very early in the Buddhist tradition. Exploration of this theme is offered as a balancing corrective to the modern representation of Buddhism as an exception to the violent character of other religions. However, despite the history of destructive ritual practices, the contemporary homa examined in the latter part of the essay shows very few of the characteristics found historically. This indicates an ambiguity in the tradition between a historical understanding of such rituals as literally destructive of one’s enemies, and the contemporary understanding that the enemies to be destroyed are simply personifications of one’s own obscurations.

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Grela, Joanna. "Avalokiteśvara in Tibetan Buddhist art of the Later spread (Tib. phyi dar) of the Dharma. Image classification proposal, part 1." Polish Journal of the Arts and Culture New Series, no. 12 (2/2020) (2020): 27–40. http://dx.doi.org/10.4467/24506249pj.20.007.13446.

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According to traditional Buddhist narratives and popular beliefs, Tibetans are a people chosen by Avalokiteśvara. Therefore, his worship and multitude, as well as diversity of his images are quite common both in temples and public areas. Unlike the widespread analyses where the Bodhisattva has been treated as a peaceful tutelary deity, and classifications of its images have been based on morphological features (i.e. the number of hands, heads, etc.) or by artistic styles and techniques. This paper proposes another approach by grounding images in Tantric Buddhism models used locally. In the first part of the article, the images of Avalokiteshvara are inscribed in the bodyspeech-mind models as well as the external, secret and the first of the three internal aspects of the Three Refuges, also known as the Three Jewels, which covers a much wider set of iconographic material than usually considered.

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Swearer, Donald K. "Consecration of Images and Stūpas in Indo-Tibetan Tantric Buddhism. Yael Bentor." History of Religions 39, no. 1 (August 1999): 87–89. http://dx.doi.org/10.1086/463580.

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Levy, Robert I., and David N. Gellner. "Monk, Householder and Tantric Priest: Newar Buddhism and Its Hierarchy of Ritual." Man 28, no. 2 (June 1993): 391. http://dx.doi.org/10.2307/2803449.

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Korobov, Vladimir. "Geoffrey Samuel. Tantric Revisionings. New Understanding of Tibetan Buddhism and Indian Religion." Acta Orientalia Vilnensia 7, no. 1-2 (January 1, 2006): 231–33. http://dx.doi.org/10.15388/aov.2006.3758.

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Smith, Frederick M. "Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion ? Geoffrey Samuel." Religious Studies Review 32, no. 3 (July 2006): 210. http://dx.doi.org/10.1111/j.1748-0922.2006.00101_1.x.

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SAWANOBORI, YOSHIHISA. "ON THE RELATION BETWEEN THE SPACE OF SECRET-SEREMONY OF TANTRIC BUDDHISM AND THE SPACE OF TEMPLES. PART 2 : The Study on the space of Tantric Buddhism. (3)." Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ) 351 (1985): 75–82. http://dx.doi.org/10.3130/aijax.351.0_75.

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Elverskog, Johan. "The Legend of Muna Mountain." Inner Asia 8, no. 1 (2006): 99–122. http://dx.doi.org/10.1163/146481706793646846.

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AbstractThis article explores the development and transformation of the legend of Muna Mountain, which describes Chinggis Khan’s funeral cortège. In particular, it argues that this legend arose among the post-Yuan Mongols in order to sanctify ‘Inner Mongolia’ as the new homeland through the establishment of the cult of Chinggis Khan at the Eight White Tents. Over time, however, both the legend and the cult changed and these developments are further explored in relation not only to the socio-political fragmentation of the sixteenth century but also the introduction of tantric Buddhism.

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BAJRACHARYA, Manik. "A Study of Tantric Rituals in Nepalese Buddhism Samadhi of Tara in Saptavidhanuttarapuja." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 3 (2007): 1144–49. http://dx.doi.org/10.4259/ibk.55.1144.

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Wedemeyer, Christian K. "Tropes, Typologies, and Turnarounds: A Brief Genealogy of the Historiography of Tantric Buddhism." History of Religions 40, no. 3 (February 2001): 223–59. http://dx.doi.org/10.1086/463634.

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Templeman, David. "Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions." South Asia: Journal of South Asian Studies 36, no. 3 (September 2013): 476–77. http://dx.doi.org/10.1080/00856401.2013.829906.

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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (2007): 285–87. http://dx.doi.org/10.1163/000000007790085734.

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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (September 2007): 285–87. http://dx.doi.org/10.1007/s10783-008-9069-y.

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