By Ronald M. Davidson

ISBN-10: 0231134703

ISBN-13: 9780231134705

How did a society at the fringe of cave in and ruled via wandering bands of armed males collapse to a colourful Buddhist tradition, led by means of yogins and students? Ronald M. Davidson explores how the interpretation and unfold of esoteric Buddhist texts dramatically formed Tibetan society and ended in its upward push because the middle of Buddhist tradition all through Asia, exchanging India because the perceived resource of non secular ideology and culture. in the course of the Tibetan Renaissance (950-1200 C.E.), clergymen and yogins translated an important variety of Indian Buddhist texts. They hired the evolving literature and practices of esoteric Buddhism because the foundation to reconstruct Tibetan spiritual, cultural, and political associations. Many translators accomplished the de facto prestige of feudal lords and whereas now not consistently dependable to their Buddhist vows, those figures helped solidify political strength within the arms of non secular specialists and started a strategy that resulted in the Dalai Lama's theocracy. Davidson's shiny photographs of the priests, monks, renowned preachers, yogins, and aristocratic clans who replaced Tibetan society and tradition additional improve his views at the tensions and alterations that characterised medieval Tibet.

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Ba This text is found in SDE DGE’s Vol. Nya; MTSHAMS BRAG’s Vol. Ba; and GTING Vol. uk/csac/NGB/da/2). It is most probably to be identified with the Phur pa’i rgyud la khu byug rol pa specified (along with the Myang ’das and a number of other Phurpa tantras) in the list of tantras considered of dubious origin by Pho brang Zhi ba ’od in his late eleventh century polemical open letter (KARMAY 1980: 18; see above, note 15). A text referred to as the Mdo khu byug rol pa is also mentioned in the ’Bum nag (Bdud ’joms Bka’ ma edition: Vol.

24 The SDE DGE edition (Vol. yas... A DUNHUANG PHURPA CONSECRATION RITE 17 interlineal commentary adds the appropriate Buddha family. This corresponds to the Phur pa bcu gnyis ordering, apart from a reversal of the associations for the final two fingers: the syllables at the ring and little fingers are said in the Phur pa bcu gnyis to generate Amoghasiddhi and Amitābha respectively, but here, the commentator notes associations with the lotus and activity family respectively. The Phur pa bcu gnyis also specifies that the listed fingers refer to the right hand, and it then adds a verse concerning the female consorts arising on the fingers of the left hand.

PT 44, a text on, ‘the origins and doctrines of Phurbu’, 33 is concluded with a passage which alludes to a variation of the rite, although there is no explicit indication that its purpose is consecration. The passage reads: Holding the Mount Meru kīlaya [with] planed edges 34 in the right hand, [one] holds a cakra in the left hand. In the centre of the right palm, from a [arises] a moon maṇḍala, [while] in the centre of the left palm, from ma [arises] a sun maṇḍala. The natural expression of the phurbu is meditated on [as] the heruka[s] of the five families [appearing] above the upper knot.

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Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture by Ronald M. Davidson


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