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Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 42 Snellgrove, David. (1987) Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. p 122. As with many different subjects, it must be studied in context and with a long history spanning many different cultures. Snellgrove, David L.: Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors. London: Serindia, 1987.
Banerjee, S. C. (1977), Tantra in Bengal: A Study in Its Origin, Development and Influence, Manohar, ISBN 978-81-85425-63-4 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. Kongtrul, Jamgon; Guarisco, Elio; McLeod, Ingrid (2008). The Elements of Tantric Practice:A General Exposition of the Process of Meditation in the Indestructible Way of Secret Mantra. The Treasury of Knowledge (book 8 part 3). Ithaca: Snow Lion. ISBN 9781559393058. Some Vajrayāna rituals traditionally included the use of certain taboo substances, such as blood, semen, alcohol and urine, as ritual offerings and sacraments, though some of these are often replaced with less taboo substances such as yogurt. Tantric feasts and initiations sometimes employed substances like human flesh as noted by Kahha's Yogaratnamala. [56] In Tibetan Buddhism, a large number of tantric works are widely studied and different schools focus on the study and practice of different cycles of texts. According to Geoffrey Samuel,
Tantric Sex Tip 2: Focus on Sensuality
Lü, Jianfu (2017). Chinese and Tibetan Esoteric Buddhism. Studies on East Asian Religions. Vol.1. Brill. pp.72–82. Southern Esoteric Buddhism" or Borān kammaṭṭhāna ('ancient practices') is a term for esoteric forms of Buddhism from Southeast Asia, where Theravada Buddhism is dominant. The monks of the Sri Lankan, Abhayagiri vihara once practiced forms of tantra which were popular in the island. [128] Another tradition of this type was Ari Buddhism, which was common in Burma. The Tantric Buddhist 'Yogāvacara' tradition was a major Buddhist tradition in Cambodia, Laos and Thailand well into the modern era. [129]
White, David Gordon, ed. (2000). Tantra in Practice. Princeton University Press. p.21. ISBN 0-691-05779-6. Cohen, David, ed. (1989). A Day in the Life of China. San Francisco: Collins. p.193. ISBN 978-0-00-215321-8. A vajra is also a scepter-like ritual object ( Standard Tibetan: རྡོ་རྗེ་ dorje), which has a sphere (and sometimes a gankyil) at its centre, and a variable number of spokes, 3, 5 or 9 at each end (depending on the sadhana), enfolding either end of the rod. The vajra is often traditionally employed in tantric rituals in combination with the bell or ghanta; symbolically, the vajra may represent method as well as great bliss and the bell stands for wisdom, specifically the wisdom realizing emptiness. The union of the two sets of spokes at the center of the wheel is said to symbolize the unity of wisdom (prajña) and compassion (karuna) as well as the sexual union of male and female deities. [86] Imagery and ritual in deity yoga [ edit ] Chöd ritual, showing the use of Damaru drum and hand-bell, as well as the Kangling (thighbone trumpet)Main article: Indonesian Esoteric Buddhism A painting by G.B. Hooijer (c. 1916–1919) reconstructing the scene of Borobudur during its heyday Zhenyan was also brought to Japan as Shingon during this period. This tradition focused on tantras like the Mahavairocana tantra, and unlike Tibetan Buddhism, it does not employ the antinomian and radical tantrism of the Anuttarayoga Tantras. The prestige of this tradition eventually influenced other schools of Chinese Buddhism such as Chan and Tiantai to adopt various esoteric practices over time, leading to a merging of teachings between the various schools. [99] [100] [101] During the Yuan dynasty, the Mongol emperors made Tibetan Buddhism the official religion of China, and Tibetan lamas were given patronage at the court. [102] Imperial support of Tibetan Vajrayana continued into the Ming and Qing dynasties. Vajrayāna rituals also include sexual yoga, union with a physical consort as part of advanced practices. Some tantras go further, the Hevajra tantra states "You should kill living beings, speak lying words, take what is not given, consort with the women of others". [56] While some of these statements were taken literally as part of ritual practice, others such as killing were interpreted in a metaphorical sense. In the Hevajra, "killing" is defined as developing concentration by killing the life-breath of discursive thoughts. [57] Likewise, while actual sexual union with a physical consort is practiced, it is also common to use a visualized mental consort. [ citation needed] This dissolution into emptiness is then followed by the visualization of the deity and re-emergence of the yogi as the deity. During the process of deity visualization, the deity is to be imaged as not solid or tangible, as "empty yet apparent", with the character of a mirage or a rainbow. [74] This visualization is to be combined with "divine pride", which is "the thought that one is oneself the deity being visualized." [75] Divine pride is different from common pride because it is based on compassion for others and on an understanding of emptiness. [76] A Tibetan depiction of the perfection stage practices of tummo (Skt. candali, inner heat) and phowa (transference of consciousness)
Gordon White, David; Review of "Indian Esoteric Buddhism", by Ronald M. Davidson, University of California, Santa Barbara Vajrayāna Buddhism was initially established in Tibet in the 8th century when various figures like Padmasambhāva (8th century CE) and Śāntarakṣita (725–788) were invited by King Trisong Detsen, some time before 767. Tibetan Buddhism reflects the later stages tantric Indian Buddhism of the post-Gupta Early Medieval period (500 to 1200 CE). [120] [121] Serious Vajrayana academic study in the Western world is in early stages due to the following obstacles: [130] Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 45 a b c Sørensen. Esoteric Buddhism under the Koryŏ in the Light of the Greater East Asian Tradition. International Journal of Buddhist Thought & Culture September 2006, Vol.7, pp. 55-94.
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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. The goal of spiritual practice within the Mahayana and Vajrayāna traditions is to become a Sammāsambuddha (fully awakened Buddha); those on this path are termed Bodhisattvas. As with the Mahayana, motivation is a vital component of Vajrayāna practice. The Bodhisattva-path is an integral part of the Vajrayāna, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings. Ronald M. Davidson meanwhile, argues that Sanderson's arguments for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of the Vidyapitha tantras is by no means so well established" [29] and that "the available evidence suggests that received Saiva tantras come into evidence sometime in the ninth to tenth centuries with their affirmation by scholars like Abhinavagupta (c. 1000 c.e.)" [30] Davidson also notes that the list of pithas or sacred places "are certainly not particularly Buddhist, nor are they uniquely Kapalika venues, despite their presence in lists employed by both traditions." [31] Davidson further adds that like the Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu". [32] Alex Wayman points out that the symbolic meaning of tantric sexuality is ultimately rooted in bodhicitta and the bodhisattva's quest for enlightenment is likened to a lover seeking union with the mind of the Buddha. [58] Judith Simmer-Brown notes the importance of the psycho-physical experiences arising in sexual yoga, termed "great bliss" ( mahasukha): "Bliss melts the conceptual mind, heightens sensory awareness, and opens the practitioner to the naked experience of the nature of mind." [59] This tantric experience is not the same as ordinary self-gratifying sexual passion since it relies on tantric meditative methods using the illusory body and visualizations as well as the motivation for enlightenment. [60] As the Hevajra tantra says:
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