Thematische Bibliographien / Mahāsiddhas

Auswahl der wissenschaftlichen Literatur zum Thema „Mahāsiddhas“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Mahāsiddhas"

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Schott, Julian. „Rethinking Terms: Dohā, Vajra-, and Caryāgīti“. Religions 14, Nr. 8 (21.08.2023): 1076. http://dx.doi.org/10.3390/rel14081076.

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Dohās, vajragīti, and caryāgīti are key terms associated with the poetic writings of the Mahāsiddhas. This study focuses on Apabhraṃśa dohās, their commentaries, Tibetan translations, and collections containing them, shedding light on previously neglected aspects of this text type. By investigating the historical and original contexts of these three terms and comparing them to their later applications in traditional contexts and academia, this paper argues against the prevailing notion that they are genetically distinct and that this text type is primarily defined by orality and spontaneity. Consequently, it challenges the romanticized myth of certain origin narratives, such as student–teacher encounters. Instead, this brief presentation demonstrates that the often-repeated stereotypical definitions of these terms should be largely rejected, as they are merely different labels for the same text type with blurred and ill-defined subcategories. The analysis of primary sources reveals that various facets, e.g., compilation (an important but neglected aspect), go beyond the strongly emphasized oral component of this text type, thereby leading to the inaccurate definitions of the terms. In conclusion, intertextuality, compilation, and assigned authorship are crucial yet overlooked elements in defining the text type and understanding its function.
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2

Gray, David B. „The Visualization of the Secret: Atiśa’s Contribution to the Internalization of Tantric Sexual Practices“. Religions 11, Nr. 3 (18.03.2020): 136. http://dx.doi.org/10.3390/rel11030136.

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This essay will explore the challenges presented by transgressive rituals, particularly the secret and wisdom-consort consecrations found in the Mahāyoga and Yoginī tantras. In particular, it examines how Atiśa Dīpaṅkara Śrījñāna aided in the dissemination of these traditions to Tibet during the eleventh century, in part through encouraging the enactment of transgressive rituals via internal visualization. I will do so through the exploration of a largely unstudied work by Atiśa, his commentary on a meditation manual (sādhana) attributed to the mahāsiddha Lūipa, “The Realization of the Cakrasaṃvara”, Cakrasaṃvarābhisamaya. Through an examination of this work, I will argue that Atiśa played an important role in facilitating the acceptance of the Yoginītantras in Tibet, during a time when tantric traditions were subject to a considerable amount of scrutiny.
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3

McDermott, James P., und Nathan Katz. „Buddhist Images of Human Perfection: The Arahant of the Sutta Piṭaka Compared with the Bodhisattva and the Mahāsiddha“. Journal of the American Oriental Society 105, Nr. 4 (Oktober 1985): 783. http://dx.doi.org/10.2307/602775.

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4

Stephenson, Jackson Barkley. „Bliss beyond All Limit: On the Apabhraṃśa Dohā in Tantric Buddhist Texts“. Religions 12, Nr. 11 (25.10.2021): 927. http://dx.doi.org/10.3390/rel12110927.

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The Apabhraṃśa dohā is a literary medium from Indian antiquity, with early examples appearing in Kālidāsa’s plays around the 5th century and continuing in later Hindi-language Jain and Bhakti works in the early modern period. However, it was within Tantric Buddhist texts and traditions that the dohā truly came into its own as a literary genre. Particularly within the “Yoginī Tantra” strata of the Tantric Buddhist canon, Apabhraṃśa dohās appear in notable and formulaic ways, used within ritual contexts and other significant junctures, signaling the underexamined use of this literary form and its language of composition. This paper examines the use of dohās attributed to the mahāsiddha Saraha as they are used in the Hevajra Tantra, the Buddhakapāla Tantra, and some associated texts. In doing so, this paper demonstrates that as a literary genre, Apabhraṃśa dohās perform a similar function to mantras and dhāraṇīs, but are unique in their attention to phonology and discursive meaning. By examining the uses of these dohās during particular moments of Tantric Buddhist ritual syntax, this paper will then reflect on the later trajectory of these verses after the death of institutional Buddhism in India, and the reasons for their survival.
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Petek, Nina. „In that very body, within that very dream“. Poligrafi 28, Nr. 109/110 (20.12.2023): 5–57. http://dx.doi.org/10.35469/poligrafi.2023.403.

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The first part of the paper briefly outlines the role of dreams in early Buddhism and their importance in establishing the continuity of the whole tradition, before presenting in the second part entirely new aspects of dreams in the Buddhist eremitic tradition, influenced by the Tantric spiritual horizon, in particular by a transformed concept of the body. The central part of the paper follows an analysis of the soteriological technique of dreaming (Tib. rmi lam) in the tradition of Buddhist yogis and yoginīs, based on the fragments of mahāsiddha Tilopa (Ṣaḍdharmopadeśa), Gampopa’s commentaries, collected in the treatise Dags po'i bka' 'bum, and findings from studies on Buddhist eremitic tradition in Ladakh in the region of the Indian Himalayas. The four stages of dream yoga are also highlighted in relation to other psychophysical soteriological techniques (the six dharmas, Skrt. ṣaḍdharma, Tib. chos drug). The philosophical and soteriological foundations of dream yoga are presented on the basis of the doctrine of consciousness in the yogācāra school, highlighting in particular the three modifications of consciousness presented by Vasubandhu. The last part the paper outlines the significance of training in the dreaming technique in the very process of dying that leads to the unconditioned state beyond life and death, nirvāṇa.
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6

Hammerbeck, David. „The Second Karmapa Karma Pakshi: Tibetan Mahāsiddha The Second Karmapa Karma Pakshi: Tibetan Mahāsiddha . CHARLES MANSON. Boulder, CO: Shambala, 2022. 288 pp., $27.95 (USD), ISBN 978-1-5593-9467-3“. a/b: Auto/Biography Studies, 09.10.2023, 1–5. http://dx.doi.org/10.1080/08989575.2023.2254165.

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Bücher zum Thema "Mahāsiddhas"

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Vepulla. Ratanattaya mahāsiddhi gāthā mantanʻ kyamʻʺ. Kyokʻ taṃ tāʺ: Toʻ vaṅʻ Mruiʹ ma Cā ʼupʻ Tuikʻ, 2009.

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2

Gamble, Ruth. Landscapes. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190690779.003.0005.

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Chapter 4 looks at the relationship between space and the reincarnation tradition. It explains the cultural geography of Tibet and how Tibet’s sited traditions were pressed into service to aid the Karmapa lineage. It explores the importance of place and environmental imagery to Rangjung Dorje’s poetry, his songs, and his praises. It then outlines Tibet’s cultural geography: its indigenous traditions of autochthonous deities and spirits, and the way Buddhism was said to have “tamed” them. It also describes Rangjung Dorje’s non-Tibetan, lineal forebears, the Indian mahāsiddhas whose mahāmudrā tradition approached environments with a mixture of skepticism and transformation. Following in their footsteps, Rangjung Dorje’s Tibetan forebears like Milarepa had begun to reimagine the Tibetan landscape as maṇḍalas and created a series of sacred sites. The early Karmapas’ monasteries also came to be seen as their maṇḍalas and, therefore, a place to which they should return life after life.
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Buchteile zum Thema "Mahāsiddhas"

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„Siddhi and Mahāsiddhi in Early Haṭhayoga“. In Yoga Powers, 327–44. BRILL, 2012. http://dx.doi.org/10.1163/9789004214316_014.

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