Esoteric Buddhism at Dunhuang: Rites and Teachings for this by Matthew Kapstein, Sam Van Schaik (editors)

By Matthew Kapstein, Sam Van Schaik (editors)

Drawing a large choice of texts and photographs from Dunhuang, the six unique contributions to this assortment strengthen our realizing of the advance of Esoteric Buddhism in past due first millennium Tibet and China. Ritual, philosophy, and mortuary practi

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By Matthew Kapstein, Sam Van Schaik (editors)

Drawing a large choice of texts and photographs from Dunhuang, the six unique contributions to this assortment strengthen our realizing of the advance of Esoteric Buddhism in past due first millennium Tibet and China. Ritual, philosophy, and mortuary practi

Show description

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Additional resources for Esoteric Buddhism at Dunhuang: Rites and Teachings for this Life and Beyond

Sample text

Here the Myang ’das becomes abbreviated for a few lines; its wording is not quite such a close parallel as that given in the Phur pa bcu gnyis (see below). With the su ra ta stwaṃ (suratas tvaṃ) mantra, close parallelling resumes, continuing into the next sections, again 20 See Appendix A, where the parallel passage is given in full. 16 CATHY CANTWELL AND ROBERT MAYER including lines where the Dunhuang text is slightly more elaborate, a single tshig rkang in the Myang ’das becoming three in the Dunhuang text (5v line 4).

The hundred syllables—presumably the hundred syllable mantra for Vajrasattva—are referred to, as are various consecrations. 5) similarly spells out the five syllables with āṃ in the second place. There remains the possibility that the appearance of ṃ in these texts might have originated in an attempt to represent Sanskrit visarga before a standard convention for its representation was established. There is no direct evidence to support this speculation, however. , we find hri, and dza hūṃ baṃ ho).

III’s content. 11 For example, in the ’Bum nag (Bdud ’joms Bka’ ma edition: Vol. Tha 284-285; BOORD 151ff). 8 9 A DUNHUANG PHURPA CONSECRATION RITE 9 sections of standard ritual manuals rather than within sections specifically subsumed according to the ‘perfections’. The most substantial section here, some five folios, is that on activities. The consecrations also take up around three and a half folios, while the other five sections are very brief. Thus, while the phun sum tshogs pa classification is partially shared with the later tradition’s most widely evidenced set, the real interest of this text is in two categories— consecrations and activities—which do not form part of the list of the phun sum tshogs pa found most commonly in later sources.

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