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Relevant bibliographies by topics / Vajrayana

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Academic literature on the topic 'Vajrayana'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Vajrayana"

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Herwindo, Rahadhian Prajudi, and Singgih Salim. "Influence of Mahayana-Vajrayana School on the Sacred Characteristics of Theravada Vihara in Indonesia." Khazanah Theologia 4, no. 1 (May 29, 2022): 19–34. http://dx.doi.org/10.15575/kt.v4i1.17872.

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After Buddha parinibbana, difference of views between his disciples in interpreting Dhamma result in the creation of three main Buddhist schools: Theravada, Mahayana, and Vajrayana. With slightly different philosophies, these schools also have their own unique architectural characteristics to represent sacredness. However, due to the absence of any architectural literature, wide interpretations of Buddhist teachings, and acculturation with local culture, sacred characteristics of Buddhist architecture became mixed and difficult to distinguish. This research aims to study the influence of Mahayana and Vajrayana schools on the sacred characteristics of Theravada Buddhist architecture in Indonesia. Elaboration of Buddhist architecture and sacredness theory are used to analyse case study in surrounding environment, figure, mass structure, spatial planning, and ornamentation scope to obtain comprehensive acculturation picture of Mahayana and Vajrayana philosophy on Theravada vihara in Indonesia. Based on the results of the analysis, it can be seen that the circular shape that was characteristic of the early Theravada school in the architectural form of the monastery began to be abandoned and the use of anthropomorphic Buddha and iconic symbols as ornamentation elements which were only known in the development of Mahayana and Vajrayana schools.

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Fiorella, Kristin. "Thinking in a marrow Bone: Embodiment in Vajrayana Buddhism and Psychoanalysis." Journal of the American Psychoanalytic Association 71, no. 2 (April 2023): 277–309. http://dx.doi.org/10.1177/00030651231174237.

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Nondualistic conceptions of the body in Vajrayana Buddhism and some schools of Zen potentially extend the range for imagining and conceptualizing the analyst’s body. They add dimension to psychoanalytic explorations of nonverbal, body-to-body communication in the analytic dyad. Vajrayana Buddhism posits that the body that we have from the point of view of the conceptual mind is not our only body. The body that we are, known as the Vajra body, is experientially available only when the conceptual mind is relaxed. The Vajra body suggests an aspect of embodiment that upsets distinctions of subject/object, mind/body, and internal/external. From a Vajrayana perspective, some psychoanalytic views of the body blunt our bodies’ potential sensitivity and then theorize in response to this objectified body. Thinking that the body is primitive and requires the transformative capacities of the mind distorts modes of sentience that are bodily. From a Vajrayana perspective, this assumption locks in an overreliance on the conceptual mind that is self-perpetuating. It also inhibits a useful, though at times disturbing potential for intercorporeal communication. A detailed clinical example illustrates how these nondualistic ideas about embodiment might influence analytic work.

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SHIZUKA, Haruki. "Vajrayana and the Classification of Tantras." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 439–35. http://dx.doi.org/10.4259/ibk.56.1_439.

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Gibson. "Inner Asian Contributions to the Vajrayana." Indo-Iranian Journal 40, no. 1 (January 1, 1997): 37–57. http://dx.doi.org/10.1163/000000097124991558.

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Kozhevnikov, Maria. "Enhancing Human Cognition Through Vajrayana Practices." Journal of Religion and Health 58, no. 3 (February 15, 2019): 737–47. http://dx.doi.org/10.1007/s10943-019-00776-z.

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Amihai, Ido, and Maria Kozhevnikov. "The Influence of Buddhist Meditation Traditions on the Autonomic System and Attention." BioMed Research International 2015 (2015): 1–13. http://dx.doi.org/10.1155/2015/731579.

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Cognitive and neuroscience research from the past several years has shed new light on the influences that meditative traditions have on the meditation practice. Here we review new evidence that shows that types of meditation that developed out of certain traditions such as Vajrayana and Hindu Tantric lead to heightened sympathetic activation and phasic alertness, while types of meditation from other traditions such as Theravada and Mahayana elicit heightened parasympathetic activity and tonic alertness. Such findings validate Buddhist scriptural descriptions of heightened arousal during Vajrayana practices and a calm and alert state of mind during Theravada and Mahayana types of meditation and demonstrate the importance of the cultural and philosophical context out of which the meditation practices develop.

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N., Abaev. "CHAN BUDDHISM AND VAJRAYANA IN MARTIAL ARTS." Human Research of Inner Asia 1 (2017): 67–85. http://dx.doi.org/10.18101/2305-753x-2017-1-67-85.

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Kilts, Thomas. "A Vajrayana Buddhist Perspective on Ministry Training." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 62, no. 3 (September 2008): 273–82. http://dx.doi.org/10.1177/154230500806200308.

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SHIZUKA, Haruki. "A Cyclical Model in Religious Practices of Vajrayana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 445–42. http://dx.doi.org/10.4259/ibk.54.445.

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Kaur, Gurmeet. "Tara in Vajrayana Buddhism: A Critical Content Analysis." Feminist Theology 30, no. 2 (November 10, 2021): 210–21. http://dx.doi.org/10.1177/09667350211055444.

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Tara is both a Buddhist and Hindu deity. She is widely worshipped in the esoteric branch of Buddhism: Vajrayana. Even in the exile, Tibetan refugees follow the practice and rituals associated with Tara. Lamentably, she has been given an auxiliary and secondary role in comparison to male deities. Various feminist scholars have begun to look at aspects of society through the lens of gender. They have been at the forefront of studying gender roles and its psychological consequences for those who try to abide by them. In religious studies, especially in Asian context, many of these discourses are difficult to perceive because they were unconsciously appropriated as truth by the people of the society in which they circulated as an inviolable aspect of the worlds or as nature. This study is an attempt to examine the representation of Goddess in various ancient texts as essential to the study of the divine feminine. This hybrid study merges traditional Indology with feminist studies, and is intended for specialists in the field, for readers with interest in Buddhist, and for scholars of Gender studies, cultural historians, and sociologists.

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Dissertations / Theses on the topic "Vajrayana"

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Larsson, Stefan. "The birth of a Heruka : how Sangs rgyas rgyal mtshan became gTsang smyon Heruka : a study of a mad yogin /." Stockholm : Department of Ethnology, History of Religions and Gender Studies, [Institutionen för etnologi, religionshistoria och genusstudier, Stockholms universitet], 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8466.

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Woodhull, Jennifer Green. "The barzakh and the bardo: challenges to religious violence in Sufism and Vajrayana Buddhism." Doctoral thesis, Faculty of Humanities, 2019. https://hdl.handle.net/11427/31800.

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In the twenty-first century, religious violence has become endemic in our world. Scholars are divided on the true motivations for such violence, however. While some perceive inherent incitements to violence embedded in religion itself, others blame other factors—primarily, competition for resources, which then co-opts religious feeling in order to justify and escalate conflict. This dissertation proposes that more fruitful answers to the riddle of religious violence may lie in the relationship between collective identity and religious allegiance. Identity construction is liminal and, as such, experiential. Hence, this study applies the analytical lens of liminality to explore possible understandings of religious violence. Taking the position that liminal passages are natural and unavoidable aspects of lived experience, it argues that the fixation on doctrinal certainties and religious ideals common among perpetrators of religious violence functions largely to oppose the ambivalence and uncertainty characteristic of liminality. It further posits the hypothetical phenomena of reactive projection and autonomic liminality as reactions to liminal experience, leading to eruptions of violence. The Tibetan Buddhist bardo and Sufi barzakh constitute religiously sanctioned instances of liminality. Although these passages are conventionally perceived as postmortem locales, both systems include broader metaphysical understandings, making their transformative potential profoundly relevant to spiritual practice during this lifetime. I argue that a close reading of the bardo and the barzakh demonstrates the capacity of religious tradition to offer compelling alternatives to the fixation on the extreme views typically implicated in religious violence. I further propose that the nondualistic, inclusive worldview implicit in understandings of the bardo and barzakh may prove useful in promoting a practice of “reflective interiority”—not only in disrupting the rigid mindset of those moved to perpetrate religious violence, but also in shifting the moral fixity sometimes associated with the scholarship on religious violence.

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Roe, Sharon J. "Anusmrti in Hinayana, Mahayana and Vajrayana perspectives| A lens for the full range of Buddha's teachings." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3621055.

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This research investigates anusmr&dotbelow;ti (Sanskrit), rjes su dran pa (Tibetan), anussati (Pāli), and considers how this term might serve as a link for finding a commonality in practices in Hīnayāna, Mahāyāna and Vajrayāna traditions. The research was inspired by the work of Buddhist scholars Janet Gyatso, Paul Harrison, and Matthew Kapstein. Each of them has noted the importance of the term anusmr&dotbelow;ti in Buddhist texts and Buddhist practice. Harrison sees a connection between Hīnayāna practices of buddhānusmr&dotbelow;ti and a host of Mahāyāna and Vajrayāna practices. He notes that buddhānusmr&dotbelow;ti can be seen as a source of later, more elaborate Vajrayāna visualization practices ("Commemoration" 215). Gyatso investigates contextual meanings of the term anusmr&dotbelow;ti and cites meanings that include an element of commemoration and devotion. She notes that varieties of anusmr&dotbelow;ti are considered beneficial for soteriological development and are deliberately cultivated for that purpose (Mirror of Memory 2-3). Matthew Kapstein refers to a type of anusmr&dotbelow;ti that is the palpable recovery of a state of being or affect. This, he says, is not simply the memory of the experience but the recovery of the sense of being in that state ("Amnesic Monarch" 234). Essential to the research were the teachings of Dzongsar Khyentse Rinpoche and Anam Thubten Rinpoche on Buddha-nature and Pure Vision.

In this study I have coined the terms "Buddha-nature anusmr&dotbelow;ti" and "Pure vision anusmr&dotbelow;ti." Though these terms do not appear in the literature, they may be seen as useful in investigating core remembrances (anusmr&dotbelow;ti) in the Mahāyāna and Vajrayāna traditions respectively. "Buddha-nature anusmr&dotbelow;ti " refers to a key remembrance or commemoration in Mahāyāna Tibetan literature and practice. "Pure Vision anusmr&dotbelow;ti " refers to a key remembrance or commemoration in Vajrayāna Tibetan literature and practice. This dissertation cites passages from key texts and commentaries to make the point that these coined terms meaningfully reflect a major aspect of their respective traditions. They describe that which is worthy and important, that which should be remembered and commemorated.

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Rice, Weber Vicki. "A phenomenological study of clients' experiences of 'lightness' and 'liveness' in psychotherapy within the context of Vajrayana cross-cultural therapeutic practices." Thesis, Bournemouth University, 2016. http://eprints.bournemouth.ac.uk/24806/.

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This thesis aligns itself with a critical tradition that asserts that current mental health assessment and treatment has its basis in symptom classification and quantification methods, which in turn have roots in the empirical traditions of modernity, in the demands and discourses of capitalism (Foucault 1961) and in Cartesian dualism. This critique further asserts that such embedded epistemologically-grounded practices have an initial impact on a client’s sense of personal agency as their own experiential sense of self, the potentially fluid, idiosyncratic nature of learning from their life journey as embodied beings, is negated. I would like to create and research a treatment model from a different ontological and epistemological base which represents more of an open enquiry into the embodied totality of the client’s experience and sense of self, drawing from Gendlin’s Focusing model of experiencing and defining the self from within, and on Vajrayana Buddhist practices. Therefore the aims of the study were:- 1. To describe an innovative model of conducting psychotherapy that combines a Western approach (Gendlin's Focusing) with Tibetan Vajrayana practices of transformation. 2. By means of a phenomenological research method, to clarify the essential structure of two pivotal experiences relevant to clients' experiences of change in this form of therapy: 'experiential lightness' and 'experiential aliveness'. 3. To answer the following three research questions that are enabled by pursuing the above two aims: a) What is the phenomenon of ‘lightness’ and ‘aliveness’ as experienced in psychotherapy and how does it impact upon process and outcome? b) Can Vajrayana Buddhist practices be effectively integrated into Western Psychotherapy? c) What happens when Gendlin's Focusing is combined with adapted Vajrayana practices? Giorgi’s descriptive phenomenological method was utilised with eight of my own psychotherapy clients who had experienced Vajrayana adapted practices and Focusing in therapy. Retrospective interviews were used to explore the experience near question: “Can you describe any moments you have had in therapy in which you felt an increased sense of ‘aliveness’ or ‘lightness’ which began to change your sense of self ... you may want to use your own words for this ... but any experience in therapy which energised you and led to a shift in your sense of who you are. If so, can we begin by describing this experience as fully as possible.” The interviews took place a minimum of two months after participants had finished therapy at a College of Further Education. Five key constituents were illuminated by participants’ descriptions of lightness and aliveness. These were 1) freedom from the experience of heaviness as pain 2) freedom as independence 3) a sense of the opening up of possibilities 4) the integration of freedom and possibility into one’s life 5) pathways to lightness and aliveness. This study concludes that exploring the phenomena of ‘lightness’ and ‘aliveness’ has revealed that identity has roots in transpersonal experiencing. This presents an argument for an epistemological and ontological framework within the psychological therapies which is capable of encompassing this domain. In delineating the phenomenon of ‘lightness’ and ‘aliveness’ and its outcomes for my clients, I argue that this study also makes an innovative contribution to the cultural integration of Western and Eastern models of suffering and their resolution.

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Pahl, Anja-Karina. "TRIZ, Buddhism and the innovation map : applying the structure and mechanisms of the theory of inventive problem-solving and Vajrayana Buddhist meditation to innovation in engineering design." Thesis, University of Bath, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.558850.

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This Dissertation presents a comprehensive Process Map for innovation [the Map], based on a comparison and synthesis of the reported steps for creating in many disciplines, including Engineering Design and Buddhist Meditation. The Map is presented in three stages and seven detailed steps, following a review of the status quo of innovation in Engineering Design from literature and Industry surveys, and can be said to provide the first natural and common language for innovation. The application of Buddhist Methods is a key feature in the development of the Map, introducing a consistency and hierarchy, as well as co-evolutionary and eco-systemic aspect to academic understanding of innovation and its management, which has been lacking in models proposed in literature and Tools such as TRIZ in the past. Presentation of the Map theory and Map itself is followed by reports of its testing and proof of concept with an Industry Collaborator from 2006-10, including: [i] benchmarking of ‘Systematic Innovation’ [ii] an Industry Pilot Test comparing teaching of TRIZ with the Innovation Map and [iii] results of four nine-month periods of application in training, coaching, workshops, Games and GameDays. The Map is shown to improve high-end technical innovation in corporate environments, by streamlining the way questions are asked, and answers found and evaluated. It is directly responsible for unprecedented solutions achieved by Engineering Design teams addressing long-standing problems in very short time frames. Facilitated sessions using the Map achieve an ROI up to 2847% in each session and are estimated to have contributed billions of Euros value to the Industry Collaborator over four years of testing. In comparison with other options, the Map provides cheaper, simpler and more elegant innovation incorporating Tools, process and potential culture for any kind of User - Company, Consultant, Innovation Manager or Academic.

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Twist, Rebecca L. "Patronage, devotion and politics: a Buddhological study of the Patola Sahi Dynasty's visual record." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1197663617.

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McDougal, Elizabeth Ann. "Coming Down the Mountain: Transformations of Contemplative Culture in Eastern Tibet." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15077.

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Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic knowledge over yogic, experiential knowledge. This is evident in contemporary Tibetan discussions where practitioners are criticized who do not marry their meditation and yogic practices with in-depth textual study. It is also evident in a move of monastics from retreat centres to study centres. The shift is particularly apparent in Nang chen (Ch. Nangqian), a former kingdom in Khams, Eastern Tibet, where oral lineages that engaged in tantric sādhanā and yogas without extensive dialectical study used to fill the region’s many hermitages. This research takes Gad chags dGon pa1 in Nang chen as an example of Tibet’s earlier contemplative culture, and juxtaposes the nunnery’s determination to preserve its original practice traditions with the shift towards scholasticism taking place elsewhere in the region. The research investigates factors and influences behind the trend for increased scholasticism, while considering future pathways for Tibetan yogic culture and questions for further research.

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Arruda, Felipe Andrade. "O Lótus Branco Imaculado: estudo e tradução de um texto de Sera Khandro (1892-1940) da tradição terma de Padmasambhava." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/6946.

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O presente projeto tem como objetivo traduzir e analisar a hagiografia de Guru Padmasambhava (este tido como o introdutor dos ensinamentos budistas no Tibete no século VIII) intitulada O Lótus Branco Imaculado: Vida e Liberação de Oḍḍiyāna (Wyl. o rgyan rnam thar dri med padma dkar po), de autoria da mestra e “reveladora de tesouros” (Wyl. gter ston) tibetana Sera Khandro (Wyl. se ra mkha’ ‘gro, 1892-1940), utilizando metodologias de análise particulares à tradição dos tesouros Terma (Wyl. gter ma), iniciada por Padmasambhava, tendo como referência o estilo e a abordagem da própria Sera Khandro e o tratado O Lótus Branco (Wyl. padma dkar po), de Jamgön Mipham Gyatso (Wyl. ‘jam mgon mi pham rgya mtsho, 1846-1912).
The present work aims to translate and analize the hagiography of Guru Padmasambhava (known as the introducer of the Buddhist teachings in Tibet during the eighth century) entitled The Immaculate White Lotus: Life and Liberation of Oḍḍiyāna (Wyl. o rgyan rnam thar dri med padma dkar po), written by the Tibetan female master and “treasure revealer” (Wyl. gter ston) Sera Khandro (Wyl. se ra mkha’ ‘gro, 1892-1940), using analytical methodologies particular to the Terma (Wyl. gter ma) treasure tradition, initiated by Padmasambhava, having as reference Sera Khandro’s own style and approach and Jamgön Mipham Gyatso’s (Wyl. ‘jam mgon mi pham rgya mtsho, 1846-1912) treatise The White Lotus (Wyl. padma dkar po).

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Chen, Ming-ru, and 陳明茹. "Study on Trainning education and career Development of Vajrayana Wikipedia Sangha." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/21849691830476856979.

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碩士
國立中山大學
人力資源管理研究所
94
Human Resource Management is the applied science that enables the enterprises to promptly control the trend direction through the integration of strategic training education. It can also have the manpower quality upgraded and the personal career development and company growth synchronized to ensure the Sustainable Development of Business. In recent 40 years under the stable development of economics, the numbers of Taiwan temples, Viharas & Buddhist Associations grow speedily and the numbers of monks and priests also increase. As many as the folk temples are, yet no integrated education system for monks and priests and checking system have been established. Due to this reason, a numerous of temples are lack of the monks in similar standards and the major Buddhist activities are limited to the personal benefits such as to vanish calamity, to pray for blessings, fortune or deeds instead of human heart purification and concerns for the world. In comparison with the deficiency of career development for the monks in Taiwan, Tibetan Buddhism owns a traditional system for monks training education and checking system. Among which, Dge-lugs-pa is most famous for its complete system and strict regulations of the temple management, scripture teaching and inheritance as well as personal practice. Through the periodic examinations, argumentation and practical training, etc., to reinforce the experiences, capabilities and missions of monks for an effective and expectable career development. On the other side, Taiwan Religious Education has never been systematically subsumed and less academic researches regarding the human resources of religious groups have been done. The majority of the public has the incomplete cognition about the religions all along and only limited to the impressions as magic, regulations and exorcism, etc. Therefore, how to upgrade the quality of monks by adopting the application of human resource is to become the lesson for temples in order to have the sustainable development. The focus of this research is to analyze the issues of monk education and their career development for Dge-lugs-pa of Tibetan Buddhism under the framework of Human Resource Management. The researcher actually visited many temples and Buddhist Institutes in India and has collected the preliminary data regarding Dge-lugs-pa Human Development from the selected temples and monks. The researcher also interviewed the temples in Taiwan with institutes under recording and later turned into the transcript for literature comparison. The organization management and training education system of Dge-lugs-pa have been analyzed to explain how the monks reach their own career development through daily lives and practice under the guidance of the education system. At last, with the suggestion of having the multiple capabilities of monks reinforced, the researcher hopes to make certain contributions to the organization development and human resource application of Buddhist Temples. This research consists of 5 chapters and the brief introduction is as follows: Chapter 1 – Preface: To introduce the research background, motives and purposes. Chapter 2 – Literatures Review: To study on the opinions of local and international academics regarding training education and career development and to elaborate the relevant academic researches about the history and development of Tibetan Buddhism Dge-lugs-pa. Chapter 3 – Research Methods: To explain the research framework, selection of research subjects and the practice of research methods. Chapter 4 – Temple Interview and Results: To generalize the training education plan, practice and checking system of individual temple from the interview result and to further analyze the career planning, system operation and management as references for future development of temples. Chapter 5 – Conclusion and Suggestions: This chapter includes the suggestions for the religious groups as well as for the follow-up researches. Combined with the guiding principle for training education and career planning from Chapter 2, to present with the even more specific plans and suggestions that enable this research a more complete one.

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Chuang, Le-chan, and 莊樂禪. "The Characteristics of the Tibetan Tantric as a New Religion--A Case Study of the Vajrayana Esoteric Society." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/tw9v9k.

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碩士
南華大學
教育社會學研究所
101
Tibetan Tantric in Taiwan has experienced a great change in terms of organizational operation. Its development has some similar characteristics like other New Religions in Taiwan. In order to understand its organizational operation more, this research focuses on discussion with its qualities different from tradition, its religious uniqueness, and its characteristics similar to the New Religions. Vajrayana Esoteric Society is the case I would like to analyze by using the methods of participative observation, in-depth interview. The results of this study shows that Vajrayana Esoteric Society has, different from traditional Tibetan Tantric, less restriction in the aspect of religious discipline. Besides, its organizational operation takes the form of charismatic domination All important religious affairs are decided by the one and only spiritual leader. Moreover, this research finds that Vajrayana Esoteric Society shares certain religious qualities with New Religion, such as its popularity-oriented development: it adapts itself to Taiwanese folklore and tradition by using initiations, animal releases, and rituals of soul-release from purgatory for gaining popularity. In addition, it emphasizes one’s internal transformation that everyone is capable of choosing and judging what he needs by himself/herself.

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Books on the topic "Vajrayana"

1

Shaw, Miranda. Erleuchtung durch Ekstase: Frauen im tantrischen Buddhismus. Frankfurt am Main: Krüger, 1997.

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Ashencaen, Deborah. The mirror of mind: Art of Vajrayana Buddhism. London: Spink & Son, Ltd., 1995.

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Dónyó, Khenpo. Puro e impuro: Una mirada a los soles del vajrayana. España: Ediciones Chabsöl, 2016.

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Sarkar, Anil Kumar. The Worst Book on Vajrayana ever Written in the History of the Entire Universe mysteries of Vajrayana Buddhism: From Atisha to Dalai Lama. New Delhi: South Asian Publishers, 1993.

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Chögyam. Spectrum of ecstasy: Embracing the five wisdom emotions of Vajrayana Buddhism. Boston: Shambhala, 2003.

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1957-, Thapa Shanker, ed. The historical context of Newār Buddhism: The Vajrayana tradition of Nepal. Lalitpur: Nagarjuna Publications, 2005.

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wa, Luozhuga. Anduogexi wen hong fa lu. Beijing: Guo ji wen hua chu ban gong si, 2016.

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1951-, Harding Sarah, ed. The treasury of knowledge: Book eight, part four: esoteric instructions : a detailed presentation of the process of meditation in Vajrayana. Ithaca, N.Y: Snow Lion Publications, 2007.

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Deshpande, M. N. The caves of Panhāle-Kājī, ancient Pranālaka: An art historical study of transition from Hinayana, Tantric Vajrayana to Nath sampradāya (third to fourteenth century A.D.). New Delhi: Archaeological Survey of India, Govt. of India, 1986.

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Deshpande, M. N. The caves of Panhāle-Kājī, ancient Pranālaka: An art historical study of transition from Hinayana, Tantric Vajrayana to Nath sampradāya (third to fourteenth century A.D.). New Delhi: Archaeological Survey of India, Govt. of India, 1986.

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Book chapters on the topic "Vajrayana"

1

Blofeld, John. "The Vajrayana." In The Way of Power, 23–44. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003127758-2.

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Elacqua, Joseph P. "Vajrayāna (Buddhism)." In Buddhism and Jainism, 1299–308. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_394.

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Loizzo, Joseph, and Amy Rayner. "Vajrayāna Buddhism." In History of Indian Philosophy, 360–69. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-36.

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Thompson, John. "Buddhism’s Vajrayāna: Meditation." In Encyclopedia of Psychology and Religion, 318–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9251.

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Thompson, John. "Buddhism’s Vajrayāna: Rituals." In Encyclopedia of Psychology and Religion, 323–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9347.

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Thompson, John. "Buddhism’s Vajrayāna: Tantra." In Encyclopedia of Psychology and Religion, 328–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9348.

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Thompson, John. "Buddhism’s Vajrayāna: Meditation." In Encyclopedia of Psychology and Religion, 250–55. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9251.

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Thompson, John. "Buddhism’s Vajrayāna: Rituals." In Encyclopedia of Psychology and Religion, 255–59. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9347.

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Thompson, John. "Buddhism’s Vajrayāna: Tantra." In Encyclopedia of Psychology and Religion, 260–65. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9348.

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Duckworth, Douglas. "Tibetan Mahāyāna and Vajrayāna." In A Companion to Buddhist Philosophy, 99–109. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch6.

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Conference papers on the topic "Vajrayana"

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Li, Xiujia. "The Characteristics of Dance Style of Vcham Dance of Vajrayana, Tibetan Religion." In Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.131.

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Vetluzhskaya, Lidia L. "THE MAIN CHARACTERISTICS OF VAJRAYANA BUDDHISM IN CHINA DURING THE TANG DYNASTY." In Chinese Studies in the 21st Century. Buryat State University Publishing Department, 2021. http://dx.doi.org/10.18101/978-5-9793-1678-9-2021-1-87-92.

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Abstract:

В центре исследовательского внимания буддизм ваджраяны в период правления династии Тан (618–907). Будучи не самым популярным направлением буддизма в Китае, именно в танскую эпоху эзотерический буддизм в Китае занял особые позиции и обладал рядом особенностей, не характерных для последующих династийных периодов в истории Китая. В статье рассмотрены и обозначены основные характеристики буддизма ваджраяны в Китае в период Тан. В частности, рас-смотрены аспекты организационного оформления школы ваджраяны Мицзун, переводческая и организационная деятельность основных патриархов школы, появление монастырских центров Мицзун, покровительство императоров школе Мицзун и ее деятелям.

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