By Paul Williams
From a box basically of curiosity to professional orientalists, the examine of Buddhism has built to include inter alia, theology and non secular reports, philosophy, cultural reports, anthropology and comparative reports. there's now better direct entry to Buddhism within the West than ever sooner than, and Buddhist reports are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist stories from an enormous diversity of educational disciplines, released during the last 40 years. With a brand new advent by means of the editor, this assortment is a special and unrivalled examine source for either scholar and scholar.
vOLUME VI TANTRIC BUDDHISM (INCLUDING CHINA
AND JAPAN); BUDDHISM IN NEPAL AND
73 Reflections at the Mahesvara subjugation fable: lndic
materials, Sa-skya-pa apologetics, and the start of Heruka
RONALD M. DAVIDSON
74 Tibetan scholastic schooling and the position of soteriology
75 difficulties of language in Buddhist Tantra
GEORGE R. ELDER
76 at the background and psychology of the 'das-log
77 Ambiguous sexuality: imagery and interpretation in Tantric
ROGER R. JACKSON
78 at the thought of sahaja in Indian Buddhist Tantric
79 The research of Bon within the West: prior, current, and future
80 a contemporary Newar consultant for Vajrayana life-cycle rites: the
Nepiil Jana ./ivan Kriyii Paddhati
TODD T. LEWIS
81 the original good points ofNewar Buddhism
JOliN ok LOCKE. S J
82 Seeing Chen-yen Buddhism: conventional scholarship and the
Vajrayana in China 308
CHARLES D. ORZECH
83 actual phrases, silence, and the adamantine dance: on Japanese
Mikkyo and the formation of the Shingon discourse 334
84 The Jo-nail-pas, a faculty of Buddhist ontologists according
to the Grub mtha' set gyi me ion 363
85 Vajrayana: foundation and function
86 Sakyamuni's enlightenment in response to the Yoga Tantra 409
87 A serious Tantrism
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Additional resources for Buddhism, Critical Concepts in Religious Studies, Volume 6
Much more difficult is the myth as the expression of absolute truth. Grags-pa rgyal-mtshan stresses the drama of subjugation when he extends the movement of reality from Vajradhara to Mahesvara. Conversely, Ngor-chen emphasizes the process of teaching as an act of nondifferentiated communication, although he clearly includes Mahesvara in the ground of being as emblematic of defiled existence. The hermeneutic of mythic nondifferentiation raises a fundamental soteriological and ontological question: If Mahdvara and the demonic horde are merely facets of the teacher's gnosis, then does the absolute body of the Buddha emanate evil?
Tsa fol. lgrahiibhidhiinottaratantra-miilamiilavrtti, To. 1414, rgyud-'grel, vol. tsa fol. 12la7. See, for example, the rationale given in his gSung ngag rin po che lam 'bras bu dan bcas pa 'i don gsa/ bar byed pa glegs bam gyi dkar chags, The Slob Bsad Tradition of the Sa-skya Lam- 'bras (Rajpur: Sakya Centre, 1983), vol. XI, pp. 1-8, esp. p. 1. See the bLa rna brgyud pa 'i rnam par thar pa ngo mtshar snang ba ofbLama dam-pa bSod-nams rgyal-mtshan (1312-1375), the first part of his extraordinary Pod nag rna, The Slob Bsad, vol.
56-59; Tib. pp. 5; Ch. 370a-372c. The critical reader will realize that I have taken some poetic license with the language to reflect the quick repartee of the Sanskrit. The myth was first studied by Giuseppe Tucci, who discovered the Tattvasalflgraha manuscript in Nepal; he edited and translated much of the text of the myth in Indo-Tibetica, Reale Accademia d'ltalia Studi e Documenti I (Rome: Reale Accademia d'Italia, 1932), vol. I, pp. 135-145. A. Stein, Melanges chinois et bouddhiques vol. XXII (Brussels: Institut beige des hautes etudes chinoises, 1985), pp.
Buddhism, Critical Concepts in Religious Studies, Volume 6 by Paul Williams