New PDF release: The Buddhist Tantras : light on Indo-Tibetan esotericism

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Extra resources for The Buddhist Tantras : light on Indo-Tibetan esotericism

Sample text

1 6, below. 14 Introductions the second half of the eighth century we must place both the tantric Nagarjuna of the " A rya School' and Buddhasrijiiana of the "Jiianapada School". In the ninth century-probably first half-comes the tantric Candrakirti, author of the Pradipoddyotana, as well as King Indrabhiiti and his sister Lak minkani, who is probably not the same person as S ri Lak mi, author of a beautiful commentary on Nagarjuna's Pancakrama. Various tantric masters such as S ahara and Naropa lived in thetenth century, while Tilopa, Naropa's guru, must be placed around the end of the ninth and beginning of the tenth centuries.

Understanding it 3. Its realization 4. Its non-abandonment 5. The knowledge characterized by attainment FIVE "GODDESS" GROUP EXPLANATION Vajrasattva (Diamond being) Who has both the great pleasure and the unwasted vajra (diamond). Riigavajrii Who pleases Vajrasattva's mind (Diamond of passion) so he will not swerve from the Thought of Enlightenment. Vajrakilikilii The basic pledge to arouse (Diamond joyful attachment to the great pleasure utterance) and unwasted vajra. Vajrasmrti She is "Diamond memory" (Diamond memory) because unshattered by victory over lust, etc.

Rgyu Skt. hetu). For a long time Dr. Lessing and I were at a loss as to how to translate the words for these four causes in the Tibetan text. The words used were not the standard causes well-known from Buddhist Abhidharma texts. Then it occurred to me that the Tibetan words reflected an attempt, presumably through Sanskrit words as intermediary, to render the well­ known four Aristotelian causes, namely the efficient cause (T. bbyun babi rgyu), the formal cause (ran gi iw bo, S. svarupa), the material cause (bgrub pabi rgyu), and the final cause (grub pa dban du bgyur babi rgyu) .

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