Buddhism, Critical Concepts in Religious Studies, Volume 6 by Paul Williams

By Paul Williams

From a box essentially of curiosity to expert orientalists, the learn of Buddhism has constructed to embody inter alia, theology and non secular reviews, philosophy, cultural stories, anthropology and comparative stories. there's now larger direct entry to Buddhism within the West than ever ahead of, and Buddhist experiences are attracting expanding numbers of students.

This eight-volume set brings jointly seminal papers in Buddhist experiences from an enormous variety of educational disciplines, released during the last 40 years. With a brand new creation via the editor, this assortment is a distinct and unrivalled examine source for either pupil and scholar.

73 Reflections at the Mahesvara subjugation delusion: lndic
materials, Sa-skya-pa apologetics, and the start of Heruka
74 Tibetan scholastic schooling and the function of soteriology
75 difficulties of language in Buddhist Tantra
76 at the historical past and psychology of the 'das-log
77 Ambiguous sexuality: imagery and interpretation in Tantric
Buddhism 147
78 at the notion of sahaja in Indian Buddhist Tantric
79 The learn of Bon within the West: previous, current, and future
80 a contemporary Newar advisor for Vajrayana life-cycle rites: the
Nepiil Jana ./ivan Kriyii Paddhati
81 the original positive factors ofNewar Buddhism
JOliN okay LOCKE. S J
82 Seeing Chen-yen Buddhism: conventional scholarship and the
Vajrayana in China 308
83 precise phrases, silence, and the adamantine dance: on Japanese
Mikkyo and the formation of the Shingon discourse 334
84 The Jo-nail-pas, a college of Buddhist ontologists according
to the Grub mtha' set gyi me ion 363
85 Vajrayana: beginning and function
86 Sakyamuni's enlightenment in response to the Yoga Tantra 409
87 A serious Tantrism

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Additional info for Buddhism, Critical Concepts in Religious Studies, Volume 6

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J. Takakusu and K. , Taisho Shinshii Daizokyo (Tokyo: Daizokyokai, 1924-1935). , A Complete Catalogue of the Tibetan Buddhist Cannons (Sendai: Tohoku Imperial University, 1934). Notes * 2 3 4 5 6 A preliminary version of this paper was read at the Annual Meeting of the Association of Asian Studies, San Francisco, February, 1988. ras and the early Sa-skya-pa was supported in part by a grant from the American Institute of Indian Studies and a Fairfield University Summer Research Stipend. In a general vein, I must acknowledge my debt to Ngor Thar-rtse mKhan Rin-po-che (1933-1987), who gave me the benefit of his instruction in Sa-skya-pa and Lam- 'bras traditions for over a decade.

1, p. 8. 2. Everything mKhas-grub says in his dPal brtag pa gnyis pa 'i rnam par bshad pa leads us to believe that he thought the Hevajra-tantra fully in conformity with fifteenthcentury Tibetan comprehension ofMadhyamaka; see esp. pp. 559-560. He relates the course of events in a letter included in his Thor-bu, Collected Works, vol. 7, pp. 775-808. In his discussion of Guhyasamiija meditation, rGyud thams bead kyi rgyal po ojJal gsang ba 'dus pa 'i bskyed rim dngos grub rgya mtsho, Collected Works, vol.

3, part 2, pp. 38-45; Shinichi Tsuda, The SaiJlvarodayaTantra: Selected Chapters (Tokyo: The Kokuseido Press, 1974), pp. 93-96, 260-263. It is not clear why Grags-pa rgyal-mtshan specifies that these two yah;a came from the north to take control of these two locales, or why he does that selectively in other instances (niigas, asuras). ); it is less likely that he is selectively developing associations found in the siidhanas in question. Color assignment here contradicts the names of the Uma, which identify each Uma with her own color.

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