Difference between revisions of "Tantra (rgyud, Kontinuum)"
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| − | Tantra (rgyud, Kontinuum) Is a complex system in tibetan Buddhism, which is described in the Anuttarayoga Tantra with the help of a twilight language. | + | [[Tantra]] (rgyud, Kontinuum) Is a complex system in [[tibetan]] [[Buddhism]], which is described in the [[Anuttarayoga Tantra]] with the help of a [[twilight language]]. |
| − | The expression is mentioned for the first time in the Guhyasamāja: 'Tantra is called continuity, and the tantra is divided into three aspects: Ground together with its nature and indispensability. Nature is the fundamental cause, the soil is the method, and the result is indispensable. The meaning of tantra is contained in these three. ' | + | The expression is mentioned for the first time in the [[Guhyasamāja]]: '[[Tantra]] is called continuity, and the [[tantra]] is divided into three aspects: Ground together with its [[nature]] and indispensability. [[Nature]] is the [[fundamental cause]], the soil is the method, and the result is indispensable. The meaning of [[tantra]] is contained in these three. ' |
| − | The teachings of the tantra have here an external, an inner and a secret meaning. | + | The teachings of the [[tantra]] have here an external, an inner and a secret meaning. |
| − | The qualities, that are overcome by the sadhana of a particular divinity, often appear symbolically as attributes of this deity. An example ist the Srī-guhyasarvacchinda-tantrarāja | + | The qualities, that are overcome by the [[sadhana]] of a particular [[divinity]], often appear [[symbolically]] as [[attributes]] of this [[deity]]. An example ist the Srī-guhyasarvacchinda-tantrarāja |
| − | Traditionally, higher tantras require an empowerment and a transmission from a qualified Guru or Lama before they are studied and practiced. As a rule, they were not publicly discussed. | + | [[Traditionally]], [[higher tantras]] require an [[empowerment]] and a [[transmission]] from a qualified [[Guru]] or [[Lama]] before they are studied and practiced. As a {{Wiki|rule}}, they were not publicly discussed. |
| − | The tantric techniques of Mahayoga, Anuyoga and Atiyoga (Dzogchen) build on each other. | + | The [[tantric]] [[techniques]] of [[Mahayoga]], [[Anuyoga]] and [[Atiyoga]] ([[Dzogchen]]) build on each other. |
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| − | Anuttarayoga Tantra (Wylie-Tibetan: bla na med pa'i rgyud, "Unrivaled Yoga Tantra" or "Highest Yoga Tantra") is a term from Tibetan Buddhism in the category of 'esoteric tantra' (Vajrayana) in the Buddhist texts, which form a part of the Kangyur ("translated words of the Buddha") in the Buddhist canon. It was also handed over in the Gyu De Kun Tus. | + | [[Anuttarayoga Tantra]] (Wylie-Tibetan: [[bla na med pa'i rgyud]], "Unrivaled [[Yoga Tantra]]" or "[[Highest Yoga Tantra]]") is a term from [[Tibetan Buddhism]] in the category of '[[esoteric]] [[tantra]]' ([[Vajrayana]]) in the [[Buddhist texts]], which [[form]] a part of the [[Kangyur]] ("[[translated words of the Buddha]]") in the [[Buddhist canon]]. It was also handed over in the Gyu De Kun Tus. |
| − | Classes of buddhist tantra | + | Classes of [[buddhist tantra]] |
| − | The three big tibetan lines of the "period of the new translation" (Sarma) divide tantra into four classes: | + | The three big [[tibetan]] lines of the "period of the [[new translation]]" ([[Sarma]]) divide [[tantra]] into four classes: |
| − | Kriya-Tantra (Sanskrit: Kriyātantra; tibet.: bya rgyud kyi theg pa; Ritual Buddha - figure practice) that emphasizes external ritual practices such as ablution, diet and fasting | + | Kriya-Tantra ([[Sanskrit]]: [[Kriyātantra]]; [[tibet]].: [[bya rgyud kyi theg pa]]; [[Ritual]] [[Buddha]] - figure practice) that emphasizes external [[ritual practices]] such as ablution, [[diet]] and [[fasting]] |
| − | Charya-Tantra (Sanskrit: Caryātantra; behavior-oriented Buddha-figure practice), which equally emphasizes outward behavior and internal methods | + | Charya-Tantra ([[Sanskrit]]: [[Caryātantra]]; behavior-oriented [[Buddha-figure]] practice), which equally emphasizes outward {{Wiki|behavior}} and internal [[methods]] |
| − | Yoga-Tantra (Sanskrit: Yogatantra; tibet.: rnal 'byor gyi rgyud kyi theg pa; integrated Buddha - figure practice) emphasizing the inner methods of yoga | + | Yoga-Tantra ([[Sanskrit]]: [[Yogatantra]]; [[tibet]].: [[rnal 'byor gyi rgyud]] kyi [[theg pa]]; integrated [[Buddha]] - figure practice) {{Wiki|emphasizing}} the inner [[methods]] of [[yoga]] |
| − | Anuttarayoga-Tantra ( Incomparable integrated Buddha-figure practice), which teaches special and advanced methods of inner practice. | + | Anuttarayoga-Tantra ( {{Wiki|Incomparable}} integrated [[Buddha-figure]] practice), which teaches special and advanced [[methods]] of inner practice. |
| − | In the Sarma schools of Tibetan Buddhism, the Anuttarayoga tantra is the highest of four classes and is associated with the Mahamudra (Tibetan phyag-chen) path to enlightenment. | + | In the [[Sarma schools of Tibetan Buddhism]], the [[Wikipedia:Anuttarayoga tantra|Anuttarayoga tantra]] is the [[highest]] of four classes and is associated with the [[Mahamudra]] ([[Tibetan]] [[phyag-chen]]) [[path to enlightenment]]. |
| − | According to Gelug tradition, the Buddha taught in the 'Highest Yoga Tantra' the most profound instructions for the transformation of sensual pleasure into the fast path to enlightenment, which, on the other hand, depends on the ability to collect the inner winds(tibet.: rlung; Sanskrit : prana) in the central channel and dissolve them by the power of meditation. | + | According to [[Gelug tradition]], the [[Buddha]] [[taught]] in the '[[Highest Yoga Tantra]]' the most profound instructions for the [[transformation]] of [[sensual pleasure]] into the fast [[path to enlightenment]], which, on the other hand, depends on the ability to collect the inner winds(tibet.: [[rlung]]; [[Sanskrit]] : [[prana]]) in the [[central channel]] and dissolve them by the power of [[meditation]]. |
| − | In the classification of the Dzogchen system (Tibetan: rdzogs-chen, "great perfection") of the Nyingmapa, it is regarded as equal to the Mahayoga tantras, the first of inner tantras. | + | In the {{Wiki|classification}} of the [[Dzogchen]] system ([[Tibetan]]: [[rdzogs-chen]], "[[great perfection]]") of the [[Nyingmapa]], it is regarded as {{Wiki|equal}} to the [[Mahayoga tantras]], the first of [[inner tantras]]. |
| − | The Dalai Lama noted: "The old translation Dzogchen and the new translation of the Anuttarayoga Tantra offer equivalent paths which bring practitioners to the same state of Buddhahood." [3] | + | [[The Dalai Lama]] noted: "The old translation [[Dzogchen]] and the [[new translation]] of the [[Anuttarayoga Tantra]] offer {{Wiki|equivalent}} [[paths]] which bring practitioners to the same [[state of Buddhahood]]." [3] |
| − | The practice of Anuttarayoga tantra in the Vajrayana tradition is characterized by the requirement of empowerment by a qualified lama, as well as the use of ritual techniques and the practice of various meditative and subtle yogas to effect personal transformation and enlightenment through the realization of the 'moment-to-moment continuity' of consciousness (Sanskrit: citta-samtāna) of a meditation deity (that is, a Sambhogakaya form of realized beings) or a yidam. [4] | + | The practice of [[Wikipedia:Anuttarayoga tantra|Anuttarayoga tantra]] in the [[Vajrayana tradition]] is characterized by the requirement of [[empowerment]] by a qualified [[lama]], as well as the use of [[ritual techniques]] and the practice of various [[meditative]] and {{Wiki|subtle}} [[yogas]] to effect [[personal transformation]] and [[enlightenment]] through the [[realization]] of the 'moment-to-moment continuity' of [[consciousness]] ([[Sanskrit]]: citta-samtāna) of a [[meditation deity]] (that is, a [[Sambhogakaya form]] of [[realized beings]]) or a [[yidam]]. [4] |
| − | According to Miranda Shaw, Anuttarayoga Tantra texts have remained at the forefront of contemplation, ritual, and interpretation in the Tibetan Buddhist area [5]. | + | According to [[Miranda Shaw]], [[Anuttarayoga Tantra]] texts have remained at the forefront of contemplation, [[ritual]], and [[interpretation]] in the [[Tibetan Buddhist]] area [5]. |
| − | Translation terminology | + | [[Translation terminology]] |
| − | Anuttarayoga-Tantra literally means ' unsurpassed unity continuum'. Although the term is often translated as 'Highest Yoga Tantra' in English, this is not very accurate. | + | Anuttarayoga-Tantra literally means ' [[unsurpassed]] {{Wiki|unity}} {{Wiki|continuum}}'. Although the term is often translated as '[[Highest Yoga Tantra]]' in English, this is not very accurate. |
| − | The tibetan expression bla med (translated back into Sanskrit as anuttara) is a negation of a 'relatively-not' or 'nothing'(med/an) higher (bla/uttara) - rather than a superlative. If the authors of this term had intended to indicate directly 'the highest', other superlatives would have been available, for example mchog ("highest" or Sanskrit: uttama "supreme"). | + | The [[tibetan]] expression [[bla med]] (translated back into [[Sanskrit]] as [[anuttara]]) is a {{Wiki|negation}} of a 'relatively-not' or 'nothing'(med/an) higher (bla/uttara) - rather than a superlative. If the authors of this term had intended to indicate directly 'the [[highest]]', other superlatives would have been available, for example mchog ("[[highest]]" or [[Sanskrit]]: [[uttama]] "supreme"). |
| − | Instead, they consistently choose a comparison rather than a superlative. Similarly, the terms used in Sanskrit use uniform comparisons: yogottara ("higher than yoga") and niruttara (a negation of the comparative value). This nuance has been generally overlooked in English and European translations. | + | Instead, they consistently choose a comparison rather than a superlative. Similarly, the terms used in [[Sanskrit]] use {{Wiki|uniform}} comparisons: [[yogottara]] ("[[higher than yoga]]") and [[niruttara]] (a {{Wiki|negation}} of the comparative value). This {{Wiki|nuance}} has been generally overlooked in English and {{Wiki|European}} translations. |
| − | As a scholar, Isabelle Onians explained: "Yogini-Tantras are called anuttarayoga in the secondary literature. But this is based on an erroneous back-translation of the Tibetan translation (rnal byor bla med kyi rgyud), which only appear as Yogānuttara or Yoganiruttara in the Sanskrit texts. "[6] | + | As a [[scholar]], {{Wiki|Isabelle Onians}} explained: "Yogini-Tantras are called [[anuttarayoga]] in the secondary {{Wiki|literature}}. But this is based on an erroneous back-translation of the [[Tibetan translation]] ([[rnal byor bla med kyi rgyud]]), which only appear as [[Yogānuttara]] or [[Yoganiruttara]] in the [[Sanskrit]] texts. "[6] |
| − | == Anuttarayoga in tibetan classification == | + | == [[Anuttarayoga in tibetan classification]] == |
| − | The expression appears in the 'Five Groups of the Dharma' with reference to Geshe Pabongka Rinpoche [8]. They contain: | + | The expression appears in the 'Five Groups of the [[Dharma]]' with reference to [[Geshe]] [[Pabongka Rinpoche]] [8]. They contain: |
| − | the Dharma of the Shravakas | + | the [[Dharma of the Shravakas]] |
| − | the Dharma of the Pratyekabuddhas | + | the [[Dharma of the Pratyekabuddhas]] |
the Sutra-Mahayana-Dharma | the Sutra-Mahayana-Dharma | ||
| − | the 3 outer Tantras – Kriya-Tantra, Charya-Tantra and Yoga-Tantra. | + | the 3 outer [[Tantras]] – Kriya-Tantra, Charya-Tantra and Yoga-Tantra. |
| − | Anuttarayoga-Tantra – the inner and highest Tantra | + | Anuttarayoga-Tantra – the inner and [[highest Tantra]] |
| − | In the above Sarma schools of tibetan Buddhism, the four categories of Tantra are also Kriyā-Tantra, Caryā-Tantra, Yoga-Tantra and Anuttarayoga-Tantra. | + | In the above [[Sarma schools]] of [[tibetan]] [[Buddhism]], the four categories of [[Tantra]] are also [[Kriyā-Tantra]], Caryā-Tantra, Yoga-Tantra and Anuttarayoga-Tantra. |
| − | Another subdivision within the Anuttarayoga tantras is sometimes performed in 'father' (Yamantaka and Guhyasamaja), 'mother' (Chakrasamvara and Hevajra) and 'nondual' tantras (Hevajra and Kalachakra), although the latter category is under discussion. | + | Another subdivision within the [[Anuttarayoga tantras]] is sometimes performed in 'father' ([[Yamantaka]] and [[Guhyasamaja]]), 'mother' ([[Chakrasamvara]] and [[Hevajra]]) and '[[nondual]]' [[tantras]] ([[Hevajra]] and [[Kalachakra]]), although the [[latter]] category is under [[discussion]]. |
| − | In the Nyingma schools of Tibetan Buddhism, the Anuttarayoga tantra is sometimes used as a synonym for the Mahāyoga tantra of the Nyingma nine-yāna ('vehicle') formulation, in which six planes are articulated in two triads, the 'outer' and the 'inner' 'Tantras. The outer tantras are Kriyā-Tantra, Caryā-Tantra and Yoga-Tantra. The inner tantras are Mahāyoga, Anuyoga and Atiyoga (Dzogchen). | + | In the [[Nyingma schools]] of [[Tibetan Buddhism]], the [[Wikipedia:Anuttarayoga tantra|Anuttarayoga tantra]] is sometimes used as a {{Wiki|synonym}} for the [[Mahāyoga tantra]] of the [[Nyingma]] [[nine-yāna]] ('[[vehicle]]') formulation, in which [[six planes]] are articulated in two triads, the 'outer' and the 'inner' '[[Tantras]]. The [[outer tantras]] are [[Kriyā-Tantra]], Caryā-Tantra and Yoga-Tantra. The [[inner tantras]] are [[Mahāyoga]], [[Anuyoga]] and [[Atiyoga]] ([[Dzogchen]]). |
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| − | Five types of anuttarayoga tantras were initially popular in Tibet: Guhyasamaja ("Esoteric Community"), Yamāntaka ("Vajra"), Hevajra ("O, Vajra!"), Mahāmāyā ("Great Game of Illusion") and Chakrasamvara (" Wheel of Great Bliss "). | + | Five types of [[anuttarayoga tantras]] were initially popular [[in Tibet]]: [[Guhyasamaja]] ("[[Esoteric Community]]"), [[Yamāntaka]] ("[[Vajra]]"), [[Hevajra]] ("O, [[Vajra]]!"), [[Mahāmāyā]] ("[[Great Game]] of [[Illusion]]") and [[Chakrasamvara]] (" [[Wheel of Great Bliss]] "). |
| − | The Kalachakra ("Wheel of Time") - Tantra was spread somewhat later. To date, the term 'Anuttarayoga Tantra' has not been discovered in Indian sources, including the categories used, the 'Mahāyoga' and the 'Yogottara', the 'Yoganiruttara' or 'Yoginī-Tantras', which the tibetans call "father" (Tib .: pha rgyud) and "mother" tantras (tib .: ma rgyud). | + | The [[Kalachakra]] ("[[Wheel of Time]]") - [[Tantra]] was spread somewhat later. To date, the term '[[Anuttarayoga Tantra]]' has not been discovered in [[Indian]] sources, [[including]] the categories used, the '[[Mahāyoga]]' and the '[[Yogottara]]', the '[[Yoganiruttara]]' or '[[Yoginī-Tantras]]', which the [[tibetans]] call "father" (Tib .: [[pha rgyud]]) and "mother" [[tantras]] (tib .: [[ma rgyud]]). |
| − | Father-Tantras | + | [[Father-Tantras]] |
| − | The 'Mahāyoga Tantras' of the Indian Pala Dynasty were known in Tibet as 'Father Tantras'. | + | The '[[Mahāyoga]] [[Tantras]]' of the [[Indian]] [[Pala Dynasty]] were known [[in Tibet]] as '[[Father Tantras]]'. |
| − | Following the conclusions of Tsongkhapas (Gelug), father Tantras emphasize the creation of a Buddha - form by cultivating a gyulu or illusion - body (tib .: sgyu-lus, Sanskrit: māyākāyā, chinese: mahādeha) on the basis of practices with the rlung- Energy system of the subtle body. | + | Following the conclusions of Tsongkhapas ([[Gelug]]), father [[Tantras]] {{Wiki|emphasize}} the creation of a [[Buddha]] - [[form]] by [[cultivating]] a [[gyulu]] or [[illusion]] - [[body]] (tib .: [[sgyu-lus]], [[Sanskrit]]: [[māyākāyā]], {{Wiki|chinese}}: mahādeha) on the basis of practices with the [[rlung]]- [[Energy]] system of the [[subtle body]]. |
| − | Earlier Sakya masters and Kagyu scholars had regarded father Tantras as the practice of blissful consciousness. [9] | + | Earlier [[Sakya masters]] and [[Kagyu]] [[scholars]] had regarded father [[Tantras]] as the practice of [[blissful consciousness]]. [9] |
| − | Father tantras also use the anger (pratigha) as an exercise on the path of practice, focusing on the 'emptiness' aspect of Buddha nature. | + | [[Father tantras]] also use the [[anger]] ([[pratigha]]) as an exercise on the [[path of practice]], focusing on the '[[emptiness]]' [[aspect of Buddha nature]]. |
| − | The post-Tsongkhapa Sakya scholar Tagtshang Lotsawa identified father-tantras as those who emphasize the secret or hidden empowerment of the four empowerments (tibetan: wang, Sanskrit: abhisheka) of the Anuttarayoga tantra. | + | The post-Tsongkhapa [[Sakya]] [[scholar]] Tagtshang [[Lotsawa]] identified [[father-tantras]] as those who {{Wiki|emphasize}} the secret or hidden [[empowerment]] of the [[four empowerments]] ([[tibetan]]: wang, [[Sanskrit]]: [[abhisheka]]) of the [[Wikipedia:Anuttarayoga tantra|Anuttarayoga tantra]]. |
| − | The secret | + | The [[secret empowerment]] [[plants]] the [[seeds]] to obtain an [[illusion body]]. By [[visualizing]] all [[phenomena]] as the [[divinities]] of the [[mandala]] of the [[Buddhas]], all [[phenomena]] are [[purified]] in the [[development stage]]. |
| − | Among the father tantras are the Guhyasamâja and also the Yamantaka and the practices of the 'illusion body' and the dream yoga. | + | Among the [[father tantras]] are the [[Guhyasamâja]] and also the [[Yamantaka]] and the practices of the '[[illusion body]]' and the [[dream yoga]]. |
| − | Father-tantras refer to the phase of the generation (Kyerim) of the meditative transformation. | + | [[Father-tantras]] refer to the phase of the generation ([[Kyerim]]) of the [[meditative]] [[transformation]]. |
| − | Mother-Tantras | + | [[Mother-Tantras]] |
| − | The "yoginī tantras", which became known in Tibet as "mother tantras" (tib .: ma-rgyud), emphasize the development of enlightened consciousness (the "gyulu" spirit) through the cultivation of the fundamentally pure mind of all beings, known as 'splendor' or 'osel' (tibetan od-gsal, Sanskrit: prabhashvara) or 'clear light'). | + | The "[[yoginī tantras]]", which became known [[in Tibet]] as "[[mother tantras]]" (tib .: [[ma-rgyud]]), {{Wiki|emphasize}} the [[development]] of [[enlightened consciousness]] (the "[[gyulu]]" [[spirit]]) through the [[cultivation]] of the fundamentally [[pure mind]] of all [[beings]], known as 'splendor' or '[[osel]]' ([[tibetan]] [[od-gsal]], [[Sanskrit]]: prabhashvara) or '[[clear light]]'). |
| − | They focus on devotion as the basis of Vajrayana practice. [10] They are also based on the use of desire (trsnā) as the path of practice, focusing on the radiant (prabhāshvara) aspect of the buddha - nature. | + | They focus on [[devotion]] as the basis of [[Vajrayana practice]]. [10] They are also based on the use of [[desire]] (trsnā) as the [[path of practice]], focusing on the radiant (prabhāshvara) aspect of the [[buddha - nature]]. |
| − | Among the mother tantras, the most famous is the Chakrasamvara ("The Wheel of the Highest Bliss"). [11] The practice of the Vajrayogini developed from the Chakrasamvara and is today an independent de facto practice with about twelve complete sadhanas or instructions for pictorial meditation. [12] | + | Among the [[mother tantras]], the most famous is the [[Chakrasamvara]] ("The [[Wheel]] of the [[Highest Bliss]]"). [11] The practice of the [[Vajrayogini]] developed from the [[Chakrasamvara]] and is today an {{Wiki|independent}} {{Wiki|de facto}} practice with about twelve complete [[sadhanas]] or instructions for pictorial [[meditation]]. [12] |
| − | Other mother-tantras are Hevajra-Tantra and Caṇḍamahāroṇaṇa-Tantra. Hither also belong the Tummo and the Hevajra. | + | Other [[mother-tantras]] are [[Hevajra-Tantra]] and Caṇḍamahāroṇaṇa-Tantra. Hither also belong the [[Tummo]] and the [[Hevajra]]. |
| − | Mother Tantras refer to the phase of completion, and nondual tantras combine both: the generation phase (Kyerim) and the completion phase (Dzogrim). | + | [[Mother Tantras]] refer to the phase of completion, and [[nondual tantras]] combine both: the [[generation phase]] ([[Kyerim]]) and the [[completion phase]] ([[Dzogrim]]). |
| − | == Nondual Tantras == | + | == [[Nondual Tantras]] == |
| − | Nondual tantras use both anger and desire as a counterpart to deception (Avidya) and focus on both the physical and the mental, the empty and radiant aspects of the enlightened mind. | + | [[Nondual tantras]] use both [[anger]] and [[desire]] as a counterpart to [[deception]] ([[Avidya]]) and focus on both the [[physical]] and the [[mental]], the [[empty]] and radiant aspects of the [[enlightened mind]]. |
| − | The best example for this category is the Kalachakra, next to Vajrakilaya and Hevajra [13] | + | The best example for this category is the [[Kalachakra]], next to [[Vajrakilaya]] and [[Hevajra]] [13] |
| − | The Sakya tradition also considers the Hevajra as nondual tantra, but other traditions classify it as 'yoginī-tantra'. | + | The [[Sakya tradition]] also considers the [[Hevajra]] as [[nondual tantra]], but other [[traditions]] classify it as '[[yoginī-tantra]]'. |
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| − | In the "deity yoga" (tha .: lha'i rnal 'byor) - practices of the Anuttarayoga tantra, two stages are practiced: the generation stage (Kyerim) and the completion stage (Dzogrim). [14] | + | In the "[[deity yoga]]" (tha .: [[lha'i rnal 'byor]]) - practices of the [[Wikipedia:Anuttarayoga tantra|Anuttarayoga tantra]], two stages are practiced: the [[generation stage]] ([[Kyerim]]) and the [[completion stage]] ([[Dzogrim]]). [14] |
| − | In some tantras, both steps are practiced side by side. | + | In some [[tantras]], both steps are practiced side by side. |
| − | In others the 'stage of production', in which the practitioner is still working with the imagination, must be completed before the beginning of the practice of the 'completion stage'. | + | In others the 'stage of production', in which the [[practitioner]] is still working with the [[imagination]], must be completed before the beginning of the practice of the '[[completion stage]]'. |
| − | The meditator, who has recognized the emptiness, runs through the mind the whole cycle of life of death, bardo, and rebirth. | + | The [[meditator]], who has [[recognized]] the [[emptiness]], runs through the [[mind]] the whole cycle of [[life]] of [[death]], [[bardo]], and [[rebirth]]. |
| − | The final state involves the generation in the form of deities. The goal is to control the types of consciousness and the '8 consciousness layers' up to the 'clear light' and the conditions that accompany them. | + | The final [[state]] involves the generation in the [[form]] of [[deities]]. The goal is to control the types of [[consciousness]] and the '8 [[consciousness]] layers' up to the '[[clear light]]' and the [[conditions]] that accompany them. |
| − | Der Endzustand beinhaltet die Erzeugung in Form von Gottheiten. Das Ziel ist die Kontrolle über die Bewusstseinsarten und die '8 Bewusstseinsschichten' bis zum 'klaren Licht' und der mit ihnen einhergehenden Bedingungen. | + | Der Endzustand beinhaltet [[die]] Erzeugung in [[Form]] von Gottheiten. Das Ziel ist [[die]] Kontrolle über [[die]] Bewusstseinsarten und [[die]] '8 Bewusstseinsschichten' bis zum 'klaren Licht' und der mit ihnen einhergehenden Bedingungen. |
| − | Literature | + | {{Wiki|Literature}} |
| − | Dalton Jacob, 2005, A Crisis of Doxography: How Tibetans Organized Tantra during the 8th-12th Centuries, Journal of the International Association of Buddhist Studies, volume=28:1|pg. 115–181 | + | Dalton Jacob, 2005, A Crisis of {{Wiki|Doxography}}: How [[Tibetans]] Organized [[Tantra]] during the 8th-12th Centuries, Journal of the [[International Association of Buddhist Studies]], volume=28:1|pg. 115–181 |
| − | Snellgrove David L., 1988, Categories of Buddhist Tantras, journal=Orientalia Iosephi Tucci Memoriae Dicata, Serie Orientale Roma volume=56.3, S.. 1353–1384 | + | Snellgrove David L., 1988, Categories of [[Buddhist Tantras]], journal=Orientalia Iosephi [[Tucci]] Memoriae Dicata, Serie Orientale Roma volume=56.3, S.. 1353–1384 |
| − | Anthony Tribe: Tantric Texts: classification and characteristics. In: Paul Williams and Anthony Tribe: Buddhist Thought: A Complete Introduction to the Indian Traditions. London and New York, Routledge 2000, pp. 202–217 | + | Anthony Tribe: [[Tantric]] Texts: {{Wiki|classification}} and [[characteristics]]. In: [[Paul Williams]] and Anthony Tribe: [[Buddhist]] [[Thought]]: A Complete Introduction to the [[Indian]] [[Traditions]]. [[London]] and [[New York]], Routledge 2000, pp. 202–217 |
| − | Wedemeyer Christian K. Āryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition, AIBS/Columbia University Press, New York 2007 S.63–120, isbn=978-0-9753734-5-3 | + | [[Wedemeyer]] [[Christian]] K. [[Āryadeva's]] [[Lamp that Integrates the Practices]]: The [[Gradual Path]] of [[Vajrayāna Buddhism]] according to the [[Esoteric Community]] [[Noble Tradition]], AIBS/Columbia {{Wiki|University}} Press, [[New York]] 2007 S.63–120, isbn=978-0-9753734-5-3 |
| − | Geshe Kelsang Gyatso (Neue Kadampa-Tradition), Mahamudra Tantra: The Supreme Heart Jewel Nectar, Tharpa Publications, 2005, ISBN 978-0-948006-93-7 | + | [[Geshe Kelsang Gyatso]] (Neue Kadampa-Tradition), [[Mahamudra]] [[Tantra]]: The Supreme [[Heart Jewel]] [[Nectar]], [[Tharpa Publications]], 2005, ISBN 978-0-948006-93-7 |
| − | Geshe Kelsang Gyatso: Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path. Tharpa Publications, 1994, ISBN 978-0-948006-33-3 | + | [[Geshe Kelsang Gyatso]]: [[Tantric]] Grounds and [[Paths]]: How to Enter, Progress on, and Complete the [[Vajrayana Path]]. [[Tharpa Publications]], 1994, ISBN 978-0-948006-33-3 |
| − | Chögyam Trungpa: Journey without goal. Shambhala Publications Inc., April 1983, ISBN 087773755X | + | [[Chögyam Trungpa]]: Journey without goal. [[Shambhala Publications]] Inc., April 1983, ISBN 087773755X |
| − | Sarah Harding: Creation & Completion – Essential Points of Tantric Meditation. Wisdom Publications, ISBN 0-86171-312-5 176 pp (with a Commentary by Thrangu Rinpoche and Jamgon Kongtrul) | + | [[Sarah Harding]]: Creation & Completion – [[Essential]] Points of [[Tantric]] [[Meditation]]. [[Wisdom Publications]], ISBN 0-86171-312-5 176 pp (with a Commentary by [[Thrangu Rinpoche]] and [[Jamgon Kongtrul]]) |
| − | The Essential Points of Creation & Completion" - 1 | + | The [[Essential]] Points of Creation & Completion" - 1 |
| − | The Essential Points of Creation & Completion" - 2 | + | The [[Essential]] Points of Creation & Completion" - 2 |
| − | Creation and Completion: Essential Points of Tantric Meditation, 2002, Jamgon Kongtrul, Khenchen Thrangu Rinpoche, Sarah Harding, Wisdom Publications, ISBN-10: 0861713125 ISBN-13: 978-0861713127 | + | Creation and Completion: [[Essential]] Points of [[Tantric]] [[Meditation]], 2002, [[Jamgon Kongtrul]], [[Khenchen Thrangu Rinpoche]], [[Sarah Harding]], [[Wisdom Publications]], ISBN-10: 0861713125 ISBN-13: 978-0861713127 |
| − | Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra, Jigme Lingpa, Patrul Rinpoche, Getse Mahapandita, Snow Lion, 2007, ISBN-10: 1559393009 ISBN-13: 978-1559393003 | + | [[Deity]], [[Mantra]], and [[Wisdom]]: [[Development Stage]] [[Meditation]] in [[Tibetan Buddhist]] [[Tantra]], [[Jigme Lingpa]], [[Patrul Rinpoche]], [[Getse Mahapandita]], [[Snow Lion]], 2007, ISBN-10: 1559393009 ISBN-13: 978-1559393003 |
| − | Treasury of Precious Qualities: Book One, the traditional three levels, or scopes, of spiritual endeavor., Longchen Yeshe Dorje Kangyur Rinpoche (Autor), Jigme Lingpa (Autor), Padmakara Translation Group | + | [[Treasury of Precious Qualities: Book One]], the [[traditional]] three levels, or scopes, of [[spiritual]] endeavor., [[Longchen Yeshe Dorje]] [[Kangyur Rinpoche]] (Autor), [[Jigme Lingpa]] (Autor), [[Padmakara Translation Group]] |
| − | Treasury of Precious Qualities: Book Two: Vajrayana and the Great Perfection, Longchen Yeshe Dorje Kangyur Rinpoche (Autor), Jigme Lingpa (Autor), Padmakara Translation Group | + | [[Treasury of Precious Qualities]]: [[Book]] Two: [[Vajrayana]] and the [[Great Perfection]], [[Longchen Yeshe Dorje]] [[Kangyur Rinpoche]] (Autor), [[Jigme Lingpa]] (Autor), [[Padmakara Translation Group]] |
| − | * Wayman, Alex (1962). Female Energy and Symbolism in the Buddhist Tantras. University of Chicago. | + | * [[Wayman, Alex]] (1962). [[Female Energy]] and [[Symbolism]] in the [[Buddhist Tantras]]. [[University of Chicago]]. |
| Line 195: | Line 195: | ||
| − | Mahamudra Tantra: The Supreme Heart Jewel Nectar, S. 20, Tharpa Publications, (2005) ISBN 978-0-948006-93-7 | + | [[Mahamudra]] [[Tantra]]: The Supreme [[Heart Jewel]] [[Nectar]], S. 20, [[Tharpa Publications]], (2005) ISBN 978-0-948006-93-7 |
| − | The Nyingma School of Tibetan Buddhism: Its Fundamentals and History von Dudjom Rinpoche. Wisdom Publications, 2002. ISBN 0861711998. S. 283 | + | [[The Nyingma School of Tibetan Buddhism]]: Its Fundamentals and History von [[Dudjom Rinpoche]]. [[Wisdom Publications]], 2002. ISBN 0861711998. S. 283 |
| − | Gyatso Tenzin, Alexander Berzin : The Gelug/Kagyu Tradition of mahamudra, Snow Lion Publications|New York| 1997 isbn=1-55939-072-7 S. 243 | + | Gyatso Tenzin, [[Alexander Berzin]] : The Gelug/Kagyu [[Tradition]] of [[mahamudra]], [[Snow Lion]] Publications|New York| 1997 isbn=1-55939-072-7 S. 243 |
| − | Mahamudra Tantra: The Supreme Heart Jewel Nectar, S. 20–21, Tharpa Publications, (2005) ISBN 978-0-948006-93-7 | + | [[Mahamudra]] [[Tantra]]: The Supreme [[Heart Jewel]] [[Nectar]], S. 20–21, [[Tharpa Publications]], (2005) ISBN 978-0-948006-93-7 |
| − | Shaw Miranda : Passionate Enlightenment: Women in Tantric Buddhism, Princeton University Press, 1995 isbn=0-691-01090-0, page=15 | + | Shaw Miranda : [[Passionate]] [[Enlightenment]]: Women in [[Tantric Buddhism]], [[Princeton University Press]], 1995 isbn=0-691-01090-0, page=15 |
| − | Vajrayoginī Von Elizabeth English, 608 pp, Wisdom Publications, ISBN 0-86171-329-X (cf. Sanderson 1994: 97–98, fn. 1), S. 260, S. 387 | + | [[Vajrayoginī]] Von [[Elizabeth]] English, 608 pp, [[Wisdom Publications]], ISBN 0-86171-329-X (cf. Sanderson 1994: 97–98, fn. 1), S. 260, S. 387 |
| − | Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001. S. 70 | + | {{Wiki|Isabelle Onians}}, "[[Tantric Buddhist]] Apologetics, or [[Antinomianism]] as a Norm," D.Phil. {{Wiki|dissertation}}, [[Oxford]], {{Wiki|Trinity}} Term 2001. S. 70 |
| − | Rinpoche Pabongka Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment Wisdom Publications Boston 1997 S. 173}} | + | [[Rinpoche]] [[Pabongka]] [[Liberation in the Palm of Your Hand]]: A Concise [[Discourse]] on the [[Path to Enlightenment]] [[Wisdom Publications]] [[Boston]] 1997 S. 173}} |
| − | Tenzin Gyatso, Alexander Berzin : The Gelug/Kagyu Tradition of Mahamudra, Snow Lion Publications, 1997, Isbn 1-55939-072-7, S. 243 | + | [[Tenzin Gyatso]], [[Alexander Berzin]] : The Gelug/Kagyu [[Tradition]] of [[Mahamudra]], [[Snow Lion Publications]], 1997, Isbn 1-55939-072-7, S. 243 |
| − | Simmer-Brown Judith, Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism Shambhala Publications Inc. Boston & London 2002 isbn=978-1-57062-920-4 S.141 | + | [[Simmer-Brown]] Judith, [[Dakini's]] Warm Breath:The {{Wiki|Feminine}} [[Principle]] in [[Tibetan Buddhism]] [[Shambhala Publications]] Inc. [[Boston]] & [[London]] 2002 isbn=978-1-57062-920-4 S.141 |
| − | Essence of Vajrayana: The Highest Yoga Tantra Practice of Heruka Body Mandala, Tharpa Publications (1997) ISBN 978-0-948006-48-7 | + | [[Essence]] of [[Vajrayana]]: The [[Highest Yoga Tantra]] Practice of [[Heruka]] [[Body Mandala]], [[Tharpa Publications]] (1997) ISBN 978-0-948006-48-7 |
| − | Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, S. 3, Tharpa Publications, (2nd. ed., 1996) ISBN 978-0-948006-39-5 | + | [[Guide to Dakini Land]]: The [[Highest Yoga Tantra]] Practice of [[Buddha Vajrayogini]], S. 3, [[Tharpa Publications]], (2nd. ed., 1996) ISBN 978-0-948006-39-5 |
| − | http://www.himalayanart.org/search/set.cfm?setID=1086 The Ultimate Union Tantra | + | http://www.himalayanart.org/search/set.cfm?setID=1086 The {{Wiki|Ultimate}} Union [[Tantra]] |
| − | Beer Robert, The Encyclopedia of Tibetan Symbols and Motifs, Serindia Publications Inc. 2004, ISBN 1932476105 S.142 | + | Beer Robert, The [[Encyclopedia of Tibetan Symbols and Motifs]], Serindia Publications Inc. 2004, ISBN 1932476105 S.142 |
Revision as of 21:00, 11 February 2020
Tantra (rgyud, Kontinuum) Is a complex system in tibetan Buddhism, which is described in the Anuttarayoga Tantra with the help of a twilight language.
The expression is mentioned for the first time in the Guhyasamāja: 'Tantra is called continuity, and the tantra is divided into three aspects: Ground together with its nature and indispensability. Nature is the fundamental cause, the soil is the method, and the result is indispensable. The meaning of tantra is contained in these three. '
The teachings of the tantra have here an external, an inner and a secret meaning.
The qualities, that are overcome by the sadhana of a particular divinity, often appear symbolically as attributes of this deity. An example ist the Srī-guhyasarvacchinda-tantrarāja
Traditionally, higher tantras require an empowerment and a transmission from a qualified Guru or Lama before they are studied and practiced. As a rule, they were not publicly discussed.
The tantric techniques of Mahayoga, Anuyoga and Atiyoga (Dzogchen) build on each other.
Anuttarayoga-Tantra
Anuttarayoga Tantra (Wylie-Tibetan: bla na med pa'i rgyud, "Unrivaled Yoga Tantra" or "Highest Yoga Tantra") is a term from Tibetan Buddhism in the category of 'esoteric tantra' (Vajrayana) in the Buddhist texts, which form a part of the Kangyur ("translated words of the Buddha") in the Buddhist canon. It was also handed over in the Gyu De Kun Tus.
Classes of buddhist tantra
The three big tibetan lines of the "period of the new translation" (Sarma) divide tantra into four classes:
Kriya-Tantra (Sanskrit: Kriyātantra; tibet.: bya rgyud kyi theg pa; Ritual Buddha - figure practice) that emphasizes external ritual practices such as ablution, diet and fasting Charya-Tantra (Sanskrit: Caryātantra; behavior-oriented Buddha-figure practice), which equally emphasizes outward behavior and internal methods Yoga-Tantra (Sanskrit: Yogatantra; tibet.: rnal 'byor gyi rgyud kyi theg pa; integrated Buddha - figure practice) emphasizing the inner methods of yoga Anuttarayoga-Tantra ( Incomparable integrated Buddha-figure practice), which teaches special and advanced methods of inner practice. In the Sarma schools of Tibetan Buddhism, the Anuttarayoga tantra is the highest of four classes and is associated with the Mahamudra (Tibetan phyag-chen) path to enlightenment.
According to Gelug tradition, the Buddha taught in the 'Highest Yoga Tantra' the most profound instructions for the transformation of sensual pleasure into the fast path to enlightenment, which, on the other hand, depends on the ability to collect the inner winds(tibet.: rlung; Sanskrit : prana) in the central channel and dissolve them by the power of meditation.
In the classification of the Dzogchen system (Tibetan: rdzogs-chen, "great perfection") of the Nyingmapa, it is regarded as equal to the Mahayoga tantras, the first of inner tantras.
The Dalai Lama noted: "The old translation Dzogchen and the new translation of the Anuttarayoga Tantra offer equivalent paths which bring practitioners to the same state of Buddhahood." [3]
The practice of Anuttarayoga tantra in the Vajrayana tradition is characterized by the requirement of empowerment by a qualified lama, as well as the use of ritual techniques and the practice of various meditative and subtle yogas to effect personal transformation and enlightenment through the realization of the 'moment-to-moment continuity' of consciousness (Sanskrit: citta-samtāna) of a meditation deity (that is, a Sambhogakaya form of realized beings) or a yidam. [4]
According to Miranda Shaw, Anuttarayoga Tantra texts have remained at the forefront of contemplation, ritual, and interpretation in the Tibetan Buddhist area [5].
Anuttarayoga-Tantra literally means ' unsurpassed unity continuum'. Although the term is often translated as 'Highest Yoga Tantra' in English, this is not very accurate.
The tibetan expression bla med (translated back into Sanskrit as anuttara) is a negation of a 'relatively-not' or 'nothing'(med/an) higher (bla/uttara) - rather than a superlative. If the authors of this term had intended to indicate directly 'the highest', other superlatives would have been available, for example mchog ("highest" or Sanskrit: uttama "supreme").
Instead, they consistently choose a comparison rather than a superlative. Similarly, the terms used in Sanskrit use uniform comparisons: yogottara ("higher than yoga") and niruttara (a negation of the comparative value). This nuance has been generally overlooked in English and European translations.
As a scholar, Isabelle Onians explained: "Yogini-Tantras are called anuttarayoga in the secondary literature. But this is based on an erroneous back-translation of the Tibetan translation (rnal byor bla med kyi rgyud), which only appear as Yogānuttara or Yoganiruttara in the Sanskrit texts. "[6]
Anuttarayoga in tibetan classification
The expression appears in the 'Five Groups of the Dharma' with reference to Geshe Pabongka Rinpoche [8]. They contain:
the Dharma of the Shravakas the Dharma of the Pratyekabuddhas the Sutra-Mahayana-Dharma the 3 outer Tantras – Kriya-Tantra, Charya-Tantra and Yoga-Tantra. Anuttarayoga-Tantra – the inner and highest Tantra
In the above Sarma schools of tibetan Buddhism, the four categories of Tantra are also Kriyā-Tantra, Caryā-Tantra, Yoga-Tantra and Anuttarayoga-Tantra.
Another subdivision within the Anuttarayoga tantras is sometimes performed in 'father' (Yamantaka and Guhyasamaja), 'mother' (Chakrasamvara and Hevajra) and 'nondual' tantras (Hevajra and Kalachakra), although the latter category is under discussion.
In the Nyingma schools of Tibetan Buddhism, the Anuttarayoga tantra is sometimes used as a synonym for the Mahāyoga tantra of the Nyingma nine-yāna ('vehicle') formulation, in which six planes are articulated in two triads, the 'outer' and the 'inner' 'Tantras. The outer tantras are Kriyā-Tantra, Caryā-Tantra and Yoga-Tantra. The inner tantras are Mahāyoga, Anuyoga and Atiyoga (Dzogchen).
Sorts of Anuttarayoga-Tantras
Five types of anuttarayoga tantras were initially popular in Tibet: Guhyasamaja ("Esoteric Community"), Yamāntaka ("Vajra"), Hevajra ("O, Vajra!"), Mahāmāyā ("Great Game of Illusion") and Chakrasamvara (" Wheel of Great Bliss ").
The Kalachakra ("Wheel of Time") - Tantra was spread somewhat later. To date, the term 'Anuttarayoga Tantra' has not been discovered in Indian sources, including the categories used, the 'Mahāyoga' and the 'Yogottara', the 'Yoganiruttara' or 'Yoginī-Tantras', which the tibetans call "father" (Tib .: pha rgyud) and "mother" tantras (tib .: ma rgyud).
The 'Mahāyoga Tantras' of the Indian Pala Dynasty were known in Tibet as 'Father Tantras'.
Following the conclusions of Tsongkhapas (Gelug), father Tantras emphasize the creation of a Buddha - form by cultivating a gyulu or illusion - body (tib .: sgyu-lus, Sanskrit: māyākāyā, chinese: mahādeha) on the basis of practices with the rlung- Energy system of the subtle body.
Earlier Sakya masters and Kagyu scholars had regarded father Tantras as the practice of blissful consciousness. [9]
Father tantras also use the anger (pratigha) as an exercise on the path of practice, focusing on the 'emptiness' aspect of Buddha nature.
The post-Tsongkhapa Sakya scholar Tagtshang Lotsawa identified father-tantras as those who emphasize the secret or hidden empowerment of the four empowerments (tibetan: wang, Sanskrit: abhisheka) of the Anuttarayoga tantra.
The secret empowerment plants the seeds to obtain an illusion body. By visualizing all phenomena as the divinities of the mandala of the Buddhas, all phenomena are purified in the development stage.
Among the father tantras are the Guhyasamâja and also the Yamantaka and the practices of the 'illusion body' and the dream yoga.
Father-tantras refer to the phase of the generation (Kyerim) of the meditative transformation.
The "yoginī tantras", which became known in Tibet as "mother tantras" (tib .: ma-rgyud), emphasize the development of enlightened consciousness (the "gyulu" spirit) through the cultivation of the fundamentally pure mind of all beings, known as 'splendor' or 'osel' (tibetan od-gsal, Sanskrit: prabhashvara) or 'clear light').
They focus on devotion as the basis of Vajrayana practice. [10] They are also based on the use of desire (trsnā) as the path of practice, focusing on the radiant (prabhāshvara) aspect of the buddha - nature.
Among the mother tantras, the most famous is the Chakrasamvara ("The Wheel of the Highest Bliss"). [11] The practice of the Vajrayogini developed from the Chakrasamvara and is today an independent de facto practice with about twelve complete sadhanas or instructions for pictorial meditation. [12]
Other mother-tantras are Hevajra-Tantra and Caṇḍamahāroṇaṇa-Tantra. Hither also belong the Tummo and the Hevajra.
Mother Tantras refer to the phase of completion, and nondual tantras combine both: the generation phase (Kyerim) and the completion phase (Dzogrim).
Nondual Tantras
Nondual tantras use both anger and desire as a counterpart to deception (Avidya) and focus on both the physical and the mental, the empty and radiant aspects of the enlightened mind.
The best example for this category is the Kalachakra, next to Vajrakilaya and Hevajra [13]
The Sakya tradition also considers the Hevajra as nondual tantra, but other traditions classify it as 'yoginī-tantra'.
In practice
In the "deity yoga" (tha .: lha'i rnal 'byor) - practices of the Anuttarayoga tantra, two stages are practiced: the generation stage (Kyerim) and the completion stage (Dzogrim). [14] In some tantras, both steps are practiced side by side.
In others the 'stage of production', in which the practitioner is still working with the imagination, must be completed before the beginning of the practice of the 'completion stage'.
The meditator, who has recognized the emptiness, runs through the mind the whole cycle of life of death, bardo, and rebirth.
The final state involves the generation in the form of deities. The goal is to control the types of consciousness and the '8 consciousness layers' up to the 'clear light' and the conditions that accompany them.
Der Endzustand beinhaltet die Erzeugung in Form von Gottheiten. Das Ziel ist die Kontrolle über die Bewusstseinsarten und die '8 Bewusstseinsschichten' bis zum 'klaren Licht' und der mit ihnen einhergehenden Bedingungen.
Dalton Jacob, 2005, A Crisis of Doxography: How Tibetans Organized Tantra during the 8th-12th Centuries, Journal of the International Association of Buddhist Studies, volume=28:1|pg. 115–181 Snellgrove David L., 1988, Categories of Buddhist Tantras, journal=Orientalia Iosephi Tucci Memoriae Dicata, Serie Orientale Roma volume=56.3, S.. 1353–1384 Anthony Tribe: Tantric Texts: classification and characteristics. In: Paul Williams and Anthony Tribe: Buddhist Thought: A Complete Introduction to the Indian Traditions. London and New York, Routledge 2000, pp. 202–217 Wedemeyer Christian K. Āryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition, AIBS/Columbia University Press, New York 2007 S.63–120, isbn=978-0-9753734-5-3
Geshe Kelsang Gyatso (Neue Kadampa-Tradition), Mahamudra Tantra: The Supreme Heart Jewel Nectar, Tharpa Publications, 2005, ISBN 978-0-948006-93-7 Geshe Kelsang Gyatso: Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path. Tharpa Publications, 1994, ISBN 978-0-948006-33-3 Chögyam Trungpa: Journey without goal. Shambhala Publications Inc., April 1983, ISBN 087773755X Sarah Harding: Creation & Completion – Essential Points of Tantric Meditation. Wisdom Publications, ISBN 0-86171-312-5 176 pp (with a Commentary by Thrangu Rinpoche and Jamgon Kongtrul)
The Essential Points of Creation & Completion" - 1 The Essential Points of Creation & Completion" - 2
Creation and Completion: Essential Points of Tantric Meditation, 2002, Jamgon Kongtrul, Khenchen Thrangu Rinpoche, Sarah Harding, Wisdom Publications, ISBN-10: 0861713125 ISBN-13: 978-0861713127 Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra, Jigme Lingpa, Patrul Rinpoche, Getse Mahapandita, Snow Lion, 2007, ISBN-10: 1559393009 ISBN-13: 978-1559393003 Treasury of Precious Qualities: Book One, the traditional three levels, or scopes, of spiritual endeavor., Longchen Yeshe Dorje Kangyur Rinpoche (Autor), Jigme Lingpa (Autor), Padmakara Translation Group Treasury of Precious Qualities: Book Two: Vajrayana and the Great Perfection, Longchen Yeshe Dorje Kangyur Rinpoche (Autor), Jigme Lingpa (Autor), Padmakara Translation Group
- Wayman, Alex (1962). Female Energy and Symbolism in the Buddhist Tantras. University of Chicago.
References
Mahamudra Tantra: The Supreme Heart Jewel Nectar, S. 20, Tharpa Publications, (2005) ISBN 978-0-948006-93-7 The Nyingma School of Tibetan Buddhism: Its Fundamentals and History von Dudjom Rinpoche. Wisdom Publications, 2002. ISBN 0861711998. S. 283 Gyatso Tenzin, Alexander Berzin : The Gelug/Kagyu Tradition of mahamudra, Snow Lion Publications|New York| 1997 isbn=1-55939-072-7 S. 243 Mahamudra Tantra: The Supreme Heart Jewel Nectar, S. 20–21, Tharpa Publications, (2005) ISBN 978-0-948006-93-7 Shaw Miranda : Passionate Enlightenment: Women in Tantric Buddhism, Princeton University Press, 1995 isbn=0-691-01090-0, page=15 Vajrayoginī Von Elizabeth English, 608 pp, Wisdom Publications, ISBN 0-86171-329-X (cf. Sanderson 1994: 97–98, fn. 1), S. 260, S. 387 Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001. S. 70 Rinpoche Pabongka Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment Wisdom Publications Boston 1997 S. 173}} Tenzin Gyatso, Alexander Berzin : The Gelug/Kagyu Tradition of Mahamudra, Snow Lion Publications, 1997, Isbn 1-55939-072-7, S. 243 Simmer-Brown Judith, Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism Shambhala Publications Inc. Boston & London 2002 isbn=978-1-57062-920-4 S.141 Essence of Vajrayana: The Highest Yoga Tantra Practice of Heruka Body Mandala, Tharpa Publications (1997) ISBN 978-0-948006-48-7 Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, S. 3, Tharpa Publications, (2nd. ed., 1996) ISBN 978-0-948006-39-5 http://www.himalayanart.org/search/set.cfm?setID=1086 The Ultimate Union Tantra Beer Robert, The Encyclopedia of Tibetan Symbols and Motifs, Serindia Publications Inc. 2004, ISBN 1932476105 S.142
