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Отправлено: 02.07.15 21:29. Заголовок: Интерестные статьи по сутрам и дхарани
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Ответов - 101
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Отправлено: 02.07.15 22:14. Заголовок: A DHARANI-MANTRA IN ..
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Отправлено: 04.08.15 20:48. Заголовок: he Benefits of Build..
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Отправлено: 06.08.15 01:40. Заголовок: Mahâyâna a..
Mahâyâna and the Gift: Theories and Practices by Matthue McCombs PHD dissertation with translation of "Danaparamita sutra" and more... http://escholarship.org/uc/item/7kw809f3#page-1 Первый раз вижу исследование посвещённое дана прамите соответствующей первому из пяти путей "путь накопления пунья и джняна" пути боддхисаттвы. Многие жалуются на тяжёлое материальное положения и хотят чудодейственных мантр и дхарани, но магией решить кармические проблемы сложно... Так, что читающим по английски оченьре рекоммендую. Кстати "Данапарамита сутра" сохранилась только в тибетском каноне, ни китайского ни санскритского текстов нет на сегодняшний день.
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Отправлено: 28.08.15 22:29. Заголовок: Suraj пишет: Так, ч..
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Пост N: 823
Рейтинг:
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Отправлено: 02.09.15 01:45. Заголовок: https://www.academia..
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Отправлено: 02.09.15 19:49. Заголовок: Пост више я перенёс ..
Пост више я перенёс в эту тему для облегчения поиска
МОДЕРАТОР
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Отправлено: 02.09.15 20:17. Заголовок: Что мне понравилось ..
Что мне понравилось в этой статье, что практик пишет, что пользуеясь только "ВИсудхамагга" (основным наставлением по практике нового мэйнстрима Тхеравады) крайне сложно достичь первой дхианы. Поэтому необхидимы наставления кальянамитры (духовного друга) и читать СУТРЫ, где даётся более полное объяснение 40 практик созрцания "Висудхамагга".
В общем отсыл к первоисточникам. Только длях смотрел комментарий Трангу Р.
к Самадхи-раджа-сутре. Там он говорил, что тибетская традиция основывает изучение
традиции на шастрах (комментарием пандитов прошлого), а не изучая сами тексты сутр.
дескать сложно понять, легко запутаться... новот есть исключение "Самадхи-раджа сутраь использовалось
гампопой и его последователями для объяснени Махамудры. Тибетцы активно пропогандируют иdею, ч
то читать первоситочники, - ничего не поймёте и только запутаетесь и подсовывают "учебники" шедра, г
де истина высечена в камне. Кстати и на Западе они продвигают такой метод... очень настойчиво.
Колличество переведённых и изданных шастр и "пересказов своми словами для пастухов" превосходит в
десятки раз число изданных сутр из тибетского канона и в сотнираз изданные переводы тантр.
Лично для себя я нашёл, что только чтение первоисточников приносит пользу, потом изучение вопроса
востоковедами с мировыми именами и потом только стоит сделать осознаный выбор той или иной
комментаторской традиции на данные тексты.
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Отправлено: 02.09.15 23:50. Заголовок: crac333 пишет: http..
crac333 пишет: | цитата: | https://www.academia.edu/1146897/Theravada_Monk_as_a_Buddhist_Mystic_Mystical_Attainments_of_a_Twentieth-century_Sri_Lankan_Monk
поскольку в тексте неоднократно идет отсыл к йогавачаре и прочим "эзотерическим" аспектам ланкийской традиции(в тексте есть предположение, что не |
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METHOD: Meditation instructor advised Vanaratana:“You are going to practice tejokasika. The sun is the most powerful object of heat in the world. You have to take sign (nimitta) for mediation from the sun. You have to make a determination that with the blessings of the three refugesthat your meditation will be successful and five hindrances (n¥varana) will beremoved. Rather than looking at the sun directly, Vanaratana was asked to look at sun rays which appeared through the branches and leaves of Jack fruit trees. He was askedto look at sun rays for about three minutes without the blinking eyes; instructorasked him to repeat the word ‘ tejo (fire), tejo (fire)’ continuously. After threeminutes, he was instructed to close the eyes and enter the meditation roomrepeating ‘tejo, tejo...’ Vanaratana sat on a wooden bench covered with a whitecloth. He was facing east and repeated ‘tejo ’ while focusing on the red circle havinghis eyes still closed. The color of the circle gradually changed into blue. Withoutgetting distracted, Vanaratana meditated on the element of fire for two hours. When one sits for the meditation with closed eyes one should look at the sign of the kasi ṇa. If the sign is found, then one should meditate with the wish ‘may itdevelop well.’ If sign is not visible at all, again sign should be acquired asmentioned previously. When the sign is set, one should meditate thinking that thesign is three feet away like a picture hanging in the front. When meditatedcontinuously, the sign became clearer. The sign becomes clearer in the night ratherthan the day time. By the fourth day, the sign became larger like a tea cup. Whenone meditates, the kasiṇa nimitta circulates. One should not allow it to circulate. When ‘tejo’ is repeated fast, the sign also circulates fast. While other changesshould be allowed, the circulation should be stopped. The repetition of ‘tejo'’ shouldnot be loud; it should be audible to someone in the room. The focus of mind withsign gave a sense of pleasure. At the beginning though it was difficult to focus themind on the meditation object, now mind gets focused on the meditation object.By the eighth day, the kasiṇa nimitta became larger about 18 inches in diameter.Its corners also became bright. In front of the face, kasiṇa nimitta appears bright.From the circular rim, a pile of fire like a ball of thread came to the center;however, there was no gathering of fire. With that the shaking of the kasiṇa nimitta also stopped. Pleasure was born. When Vanaratana reported thesedevelopments to his meditation teacher, he praised his success |
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Отправлено: 03.09.15 23:01. Заголовок: Suraj пишет: METHOD..
Suraj пишет: | цитата: | METHOD:
Meditation instructor advised Vanaratana:“You are going to practice
‘ |
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Насколько помню в Тогале есть метод, где нужно смотреть на Солнце для пробуждения каналов кати |
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Отправлено: 03.09.15 23:49. Заголовок: Ну смотрение на солц..
Ну смотрение на солце, был один из знаменитых методов ведических риши для обретения особтх сиддхи. правда там куча правил практики иначе просто практик ослепнет. В житие Тилопы, езть история, как он "укращал" одного такого не-буддиста сиддха,
который взглядок спалил какую-то вихару...
В Индии много историй на этот счот. Вообще культ Сурьи, как источник всех благ и сиддх,
известен, как Саура. Не знаю как там в Индии.
Но единтвенный (?) древний, но всё ещё действующий храм солнца сохранился в Армении!!!
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Отправлено: 03.09.15 23:56. Заголовок: Suraj пишет: Ну смо..
Suraj пишет: | цитата: | | Ну смотрение на солце, был один из знаменитых методов ведических риши для обретения особтх сиддхи. правда там куча правил практики иначе просто практик ослепнет. В житие Тилопы, езть история, как он "укращал" одного такого не-буддиста сиддха, |
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Еще кажись, читал, что щадящий вариант смотреть на Луну. |
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Пост N: 824
Рейтинг:
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Отправлено: 04.09.15 08:18. Заголовок: Что мне понравилось ..
| цитата: | | Что мне понравилось в этой статье |
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Да, статья интересная, как и любое др изложение личного опыта от реального практика, однако к тому моменту как я запостил ее здесь я прочитал только половину текста(соответственно до самого кусочка из опыта не добрался) а предисловие было имхо более многообещающее)))).. | цитата: | Насколько помню в Тогале есть метод, где нужно смотреть на Солнце для
пробуждения каналов кати |
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| цитата: | | Ну смотрение на солце, был один из знаменитых методов ведических риши |
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Хм)))....вспомнилось из "Шраманского периода" Шохина: | цитата: | В Наланде, близ столицы Магадхи —Раджагрихи, он[Госала,-основатель школы адживиков-крэк]
встретил будущего Джину и захотел стать его учеником.
В ответ на это предложение Махавира в первый раз про-
молчал, а затем и совсем исчез из поля зрения Госалы. Но
последний был не из тех, кто отступает от своих целей, и
Махавиру он разыскал. Второй раз тот уже не смог отка-
зать ему в наставничестве.
Вдвоем они странствовали шесть лет. Однако средневе-
ковый комментатор Джинадасагани (XII в.) в толковании
к «Авашьяка-сутре» называет более длительный период и
сообщает множество занятных подробностей. Госала восхи-
щается своим учителем и предан ему, но своей алчностью,
похотливостью и глупой агрессивностью вызывает раздра-
жение всех, с кем они встречаются, и многократно подвер-
гается побоям. Увлекается он и магией: Махавира научил
его вызывать с неба «мистический огонь» (как выяснится,
и себе на голову, и ученику), с помощью которого он неред-
ко сводит счеты со своими обидчиками. Однако ученик не
может скрыть своего тщеславия и однажды решается про-
верить познания учителя: он спрашивает его, как расцве-
тет сезамовый куст, получает ответ, затем коварно выры-
вает куст из земли и, к великому своему удивлению, через
некоторое время обнаруживает, что растение возродилось и
проросло точно так, как предсказал Махавира. Оккультные
«сверхсилы», однако, не давали ему покоя, особенно когда
он наблюдал успехи мастеров этого дела во время стран-
ничества. Наконец, он узнает у Махавиры, что для обре-
тения «сверхсил» требуется смотреть на солнце, питаться
горстью бобов раз в три дня и делать это в течение шести
месяцев. |
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Пост N: 825
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Отправлено: 04.09.15 08:20. Заголовок: Еще кажись, читал, ..
| цитата: | | Еще кажись, читал, что щадящий вариант смотреть на Луну. |
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Про этот метод, в тч для открытия "пранического видения" как то кратко рассказывал Матсьендранатх-джи... |
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Отправлено: 22.12.15 06:46. Заголовок: The Chinese Madhyama..
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Отправлено: 29.01.16 00:31. Заголовок: Pratyutpanna-buddha..
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Отправлено: 25.03.16 01:43. Заголовок: Tibetan Monastic Edu..
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Отправлено: 28.04.16 23:16. Заголовок: Tibetan Sang Offerin..
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Отправлено: 06.09.16 21:43. Заголовок: A Dharani for Each D..
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Отправлено: 06.09.16 22:47. Заголовок: Ārya-Dīpam..
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Отправлено: 06.09.16 22:53. Заголовок: Suraj пишет: Ā..
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Отправлено: 25.03.17 06:29. Заголовок: Twenty Varieties of ..
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Отправлено: 10.05.17 21:46. Заголовок: Practical Buddhist T..
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Отправлено: 23.06.18 02:34. Заголовок: Bibliography of Tran..
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Отправлено: 26.06.18 22:28. Заголовок: https://www.scribd.c..
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Отправлено: 26.06.18 22:55. Заголовок: Dhāraṇ&#..
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Отправлено: 10.07.18 22:14. Заголовок: The Development of K..
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J. Igarashi .... religious roots of kaji kito ( “ritual prayer”) lay in Indian and Chinese Esoteric Buddhist practices, the most direct influence of kaji kito in Nichiren Shu Buddhism, a Japanese Buddhist sect founded by the Buddhist monk, Nichiren (1222-1282), comes from Shingon and Tendai Buddhism, two traditions that precede Nichiren’s time. .... https://repository.wellesley.edu/cgi/viewcontent.cgi?article=1056&context=thesiscollection
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Пост N: 1294
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Отправлено: 23.07.18 18:42. Заголовок: David Quinter. Visua..
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Отправлено: 24.07.18 08:02. Заголовок: Чой пишет: David Qu..
Чой пишет: | цитата: | | David Quinter. Visualizing the Mañjuśrī Parinirvāṇa |
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spasibo |
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Отправлено: 24.07.18 08:25. Заголовок: THE BUDDHIST TUTELAR..
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Отправлено: 20.08.19 07:19. Заголовок: Esoteric Buddhist Pr..
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Отправлено: 28.08.19 00:26. Заголовок: https://www.academia..
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Отправлено: 28.08.19 01:54. Заголовок: Нандзед Дордже пишет..
Нандзед Дордже пишет: Конкретно мужика достали грахи,- просто венедетта дpевности какая-то!  |
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Отправлено: 28.08.19 13:46. Заголовок: https://www.academia..
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Отправлено: 30.08.19 18:14. Заголовок: Mahāpratisar..
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Отправлено: 04.09.19 00:59. Заголовок: https://www.academia..
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Отправлено: 08.09.19 05:09. Заголовок: https://www.academia..
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Пост N: 1332
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Отправлено: 12.09.19 18:24. Заголовок: An Early Tibetan Com..
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Отправлено: 13.09.19 23:01. Заголовок: Chih-i on the Vaipul..
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Пост N: 1336
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Отправлено: 17.09.19 14:08. Заголовок: Dhāraṇ..
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Отправлено: 07.10.19 19:39. Заголовок: Two dhāraṇ..
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Отправлено: 04.01.20 01:16. Заголовок: Мантра для благословения четок
Братья ваджерные, помогите, пожалуйста, найти текст по благословению четок.
Месяца полтора скачал пдф файл с наставлениями как благословлять четки с помощью мантры Ом Ручира Праварта Сваха 108р, с визуализацией.
И теперь никак не могу найти этот файл.:''(
Помогите, пожалуйста!
Наверняка его кто-то встречал.
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Пост N: 25
Откуда: Красноярск
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Отправлено: 06.02.20 12:28. Заголовок: Карандавьюха-сутра" на русском (первое упоминание мантры «ом мани падме хум»)
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Отправлено: 19.02.20 02:53. Заголовок: Sutra of the Dharani..
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Отправлено: 11.06.20 20:58. Заголовок: https://www.academia..
https://www.academia.edu/7906583/The_Indian_Buddhist_Dh%C4%81ra%E1%B9%87%C4%AB_An_Introduction_to_its_History_Meanings_and_Functions?email_work_card=title The Indian Buddhist Dhāraṇī: An Introduction to its History, Meanings and Functions Pedro Manuel Castro Sánchez This dissertation deals with the Buddhist dhāraṇī, mainly understood as the term selected by Indian Buddhism to assimilate the non-Buddhist notion of mantra. In the Introduction the two major categories of dhāraṇīs are defined, i.e., the ‘formulaic’ and ‘syllabic’ dhāraṇīs. In Chapter 1 the two sources for the emergence of dhāraṇīs are studied: the non-Buddhist source being focused on the non-Vedic, Vedic and Śaiva Tantric factors, and the Buddhist one being focused on several mainstream Buddhist and Mahāyāna factors. It continues with a study on the Dhāraṇī Scriptures’ emergence and their inclusion within Vajrayāna Tantras. Chapter 2 provides a detailed summary on the traditional definitions of the dhāraṇī term, its synonyms, compound terms, and its pairing with other Dharma qualities. It is followed by a survey on how the dhāraṇī term is defined and classified according to key Indian Mahāyāna Sūtras and Śāstras, and the Indo-Tibetan and East Asian Vajrayāna traditions. Chapter 3 is focused on the dhāraṇī practice, first dealing with its ethical basis, its non-ritual and ritual approaches, and its mundane and supramundane accomplishments, and then the main dhāraṇī practices are analysed intended for worldly and soteriological purposes. The dissertation closes with five Appendices including a study on a set of early Vedic mantras appearing within the Buddhist dhāraṇīs, an analysis of the ‘formulaic’ and ‘syllabic’ dhāraṇīs, a survey on mantras/dhāraṇīs accepted by several mainstream Buddhist schools, and another one on mantras/dhāraṇīs within Mahāyāna Scriptures, and finally, a ‘References’ list providing a comprehensive and updated bibliography in several Western languages mainly focused on Buddhist mantras/dhāraṇīs.
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Отправлено: 07.07.20 20:57. Заголовок: Prajnavardhani nama ..
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Отправлено: 07.07.20 22:32. Заголовок: Taishō 1316 (En..
Taishō 1316 (English Translation)
Ganlu jing tuoluoni zhou
Dharani-Spell of the Nectar
Дхарани для подношения воды претам
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Отправлено: 07.07.20 22:38. Заголовок: Taishō 1385 (En..
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Отправлено: 07.07.20 22:41. Заголовок: Taishō 1381 (En..
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Отправлено: 07.07.20 22:48. Заголовок: https://independent...
https://independent.academia.edu/RolfWGiebel Там очень много переводов дхаран1 с академическим уровнем транслитерации санскрита. Очень рекомендую ценителям. С подачи Нандзеда, я заинтересовался этой темой. Потом сподвиг нашего ачарью найти человкека сделавшего сборник транслитераций дхарани популярных в Непале дхарани. Сейчас каждый вторник в нашем неверском ваджраянском храме ачарья делает рецитацию этого сборника. Это хороший пример того, как чисто академическое любопытство может воплотиться в конкретную дхарма активность.
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Отправлено: 15.08.20 08:30. Заголовок: The Dhāraṇ..
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Отправлено: 02.09.20 20:53. Заголовок: DHĀRAṆ..
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Отправлено: 02.09.20 20:53. Заголовок: DHĀRAṆ..
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Отправлено: 11.09.20 20:46. Заголовок: llustrating the Effi..
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Отправлено: 11.01.21 21:15. Заголовок: Sutra of 3 spells h..
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Отправлено: 26.09.22 13:59. Заголовок: Для безграмотных око..
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Отправлено: 27.09.22 12:43. Заголовок: вот тут краткое опис..
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Отправлено: 10.07.23 00:30. Заголовок: Озвучивание мантр и ..
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Отправлено: 18.07.23 16:45. Заголовок: The Jewel’s Radian..
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Отправлено: 18.08.23 17:42. Заголовок: Volume 21 (T1330) Ku..
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Отправлено: 18.08.23 17:52. Заголовок: (T-1313) The Buddha’..
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Отправлено: 18.08.23 17:56. Заголовок: Fragments of (T-1385..
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Отправлено: 18.08.23 18:10. Заголовок: T-1277 Te Āve&#..
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Отправлено: 18.08.23 18:13. Заголовок: (T-1206) The Great N..
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Пост N: 30
Откуда: Красноярск
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Как то не заметил, что переводческая активность проекта "84000" наконец то добралась и до перевода дхарани: опубликованы 37 текстов из 250. При этом 121 текст в работе. Так что есть надежда, что в этой жизни увидим перевод собрания дхарани из тибетского канона: https://read.84000.co/section/O1JC114941JC20568.html Это вам не европейские собрания "заоворов" и молитв из Grimoires |
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Отправлено: 26.09.23 04:59. Заголовок: Esoteric Buddhist Te..
Esoteric Buddhist Texts in the Taishō Not Included in Vols. 18–21
There are several texts in the Taishō Tripiṭaka relating to Esoteric Buddhism
that are not found in volumes 18–21, which contain the Esoteric
Buddhist material. The discussion below includes most of these
texts, but without a reassessment of the proper sūtras not included
from these four volumes.
Vol. 39
Da piluzhena chengfo jing shu (Commentary
to the Mahāvairocana Sūtra),9 compiled by Yixing. This is one of the
primary commentaries on the Mahāvairocana sūtra based on the personal
instructions Yixing received from Śubhākarasiṃha.
Da piluzhena jing gongyang cidi fa shu
(The Outline of the Progressive Methods of Making Offerings [based
on] the Mahāvairocana Sūtra).10 A commentary by the Silla monk Pulga
Saui (fl. eighth century),11 it contains ritual instructions and
a commentary on the last five chapters of the Mahāvairocana sūtra.
Jin’gangding jing da yuqie bimi xindi famen yijue
(Transmitted Meaning of the Methods of the
Mahāyogā of the Secret Mind Ground according to the Vajraśekhara
sūtra),12 compiled or authored by Amoghavajra. This work is a kind of
synopsis of the Vajraśekhara sūtra and also features a pseudohistorical
account of its history, including its retrival from the Iron Stūpa in
Southern India. The text also contains numerous quotations from the
scripture itself, as well as doctrinal observations.
Shou lengyan yanyi shu zhu jing (Annotated Commentary
on the Meaning of the Pseudo-Śuraṅgama Sūtra),13 compiled
by the monk Zixuan , also known as Changshui (965–1038).
A monumental work in twenty rolls, it includes a discussion of some
Esoteric Buddhist concepts, especially in connection with ritual and
the use of the śūraṅgama spell.
Qing Guanyin jing shu (Commentary on the Invocation
of Avalokiteśvara).14 Oral explication by Zhiyi (538–595),
the founder of Tiantai Buddhism, recorded by his disciple Guanding
(561–632). This work sets forth the proper proceedings for a
ritual dedicated to the cult of Avalokiteśvara. The Esoteric Buddhist
elements consist primarily of spells and offerings.
Qing Guanyin jing shu chanyi chao (Essay Explaning
the Meaning of the Qing Guanyin jing shu).15 Written by the Song
monk Zhiyuan (976–1022) of the shanwai faction of Tiantai
school during the Northern Song. This is a commentary on
the abovementioned commentary, the Qing Guanyin jing shu.
Shiyi mian shenzhou xin jing yishu (Commentary
on the Meaning of the Ekādaśamukha sūtra),16 authored by the
Tang monk Huizhao (651–714). It follows Xuanzang’s translation
of the scripture in question.17
Foding zunsheng tuoluoni jing jiaoyi yiji
(Record of the Evidential Meaning of the Bodosṇ ̣īsa-dhāraṇī sūtra).18
Recorded by the Tang monk Fachong (fl. second half of eighth
century). This is essentially a doctrinal work setting forth the “proofs”
of the excellence of the scripture in question.
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Vol. 46
Qing guanshiyin pusa xiaofu duhai tuoluoni sanmei yi
(Ritual for the Invocation of Avalokiteśvara
Bodhisattva and the Dhāraṇī and Samādhi for Eradicating Evil),19 written
by the Tiantai monk Zunshi (964–1032). This work is based
on the Saḍakṣaravidyā-dhāraṇī sūtra, a work that exerted considerable
influence on Zhiyi in his formation of ritual within the Tiantai
school.
Qianshouyan dabeixin zhou xingfa (Method
of Practicing the Great Heart of Compassion of the Thousand Hands
and Eyes),20 compiled by Zhili (960–1028). A Tiantai ritual text
based on the Nīlakaṇṭhaka for the worship of the Thousand-armed
Avalokiteśvara.
Chishengguang daochang niansong yi (Ritual for
the Invocation of Tejaprabha at the Ritual Site),21 compiled by the Tiantai
monk Zunshi. This is a ritual text for the worship of Tejaprabha,
Lord of the Constellations.
Guanzizai pusa ruyilun zhou kefa (Method
of Using the Spell of Cintāmaṇicakra-Avalokiteśvara),22 author unknown.
A ritual text for the worship of Cintāmaṇicakra-Avalokiteśvara.
Xianmi yuantong chengfo xin yaoji (Collection
of the Perfect and Complete Buddha’s Mind Essentials according to
the Manifest and Esoteric Buddhist Traditions),23 compiled by the
Liao monk Daochen (fl. late eleventh–early twelfth centuries).
This work combines Huayan and Esoteric Buddhist doctrines and
practices.24
Mizhou yuanyin wangsheng ji (Collection of Secret
Spells of the Complete Causes for Attaining Rebirth [in the Pure
Land]),25 compiled by the Tangut monk Zhiguang (fl. thirteenth
century?) and others. This work belongs to the type of texts in which
Esoteric Buddhism and Jingtu practices are combined
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Vol. 51
Liangbu dafa xiangcheng shizi fufa ji
(Record of the Master-to-Disciple Dharma Transmissions of the
Great Rituals of the Two Divisions),26 recorded by Haiyun
(fl. 822–874) and dating from 834 C.E. This is a historical work setting
forth the transmission of the Dhārmadhātu and Vajradhātu Mandalas
during the eighth century.27 In addition to information on Chinese
monks, it also contains information on some of the Korean and
Japanese monks who studied Esoteric Buddhism in China during
the Tang.
Vol. 52
Daizong chao zeng sikong da bianzheng guangzhi sanzang heshang
biaozhi ji (Collection of
the Memoranda on Regulations Bestowed by the Court of Daizong to
the Minister of Works, the Greatly Skillful and Upright Guangzhi, the
Venerable Tripitạ ka Master),28 compiled by Yuanzhao (d. 800),
a major successor of Amoghavajra. This compilation contains all the
official material relating to Amoghavajra’s activities vis-à-vis the Tang
court during the reigns of three emperors.29
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Vol. 85
Foshuo tiandi bayang shen zhou jing (Scripture
on the Spell of the Eight Yang Spirits of Heaven and Earth).30
An apocryphal Esoteric Buddhist scripture, possibly predating the
Tang. Numerous examples of the text are found among the Dunhuang
manuscripts
Esoteric Buddhist Texts in the Zokuzōkyō
The Esoteric Buddhist material found in the Zokuzōkyō that is not
part of the Taishō Tripiṭaka is really a “mixed bag.” Much of the
material that seems to represent Tang works is based on manuscripts
found only in Japan, and must therefore be viewed with some caution
until proper authenticity can be established. It is obvious, however,
that some of these texts are Japanese apocryphal works. Many of
the authentic Chinese texts in this collection are of a later date, i.e.,
post-Song, and many also occur in later Chinese tripiṭakas such as the
Yongle and Qianlong canons.
Vol. 1
Foshuo zhangshou miezui huzhu tongzi tuoluoni jing
(Scripture on the Dhāraṇī for Obtaining Longevity
by Destroying Evil and Protecting Young Children).31 This is not a
bona fide Esoteric Buddhist scripture, as it includes only a single spell
and no ritual. It is stylistically close to the Foding xin tuolouni jing,32
another apocryphal work from the Tang period. Doctrinally and ethically
it bears some similarity to the Pseudo-Śūraṅgama sūtra.
Vol. 2
Foshuo Amituo fo genben bimi shenzhou jing
(Scripture on Amitābha Buddha’s Root and Secret Divine
Spell),33 translatied by Bodhiruci. This text has the form and structure
of a standard dhāraṇī sūtra centering on a powerful spell. Although
the scripture teaches the practice of buddhānusmṛtī in the usual form,
Amitābha’s name is itself treated as a sort of spell.34 It would appear
to be one of the earliest texts showing clear influence from Esoteric
Buddhist practices and belief within the context of the Pure Land
tradition.
Foshuo Ruyi Xukongzang pusa tuoluoni jing
(Scripture on the Dhāraṇī on the Wish-fullfilling of Akāśagarbha
Bodhisattva),35 translated by Bodhiruci. This text has the form and
structure of a standard dhāraṇī sūtra and features a single spell which
is said to bring enlightenment to a person at the time of death. One
section is in verse form.
Ajiatuomi yiyin qianlei qianzhuan sanshi zhe chengjiu jing fa
(Method of the Scripture on Ajātami’s
Three Messengers’ One Seal of a Thousand Sacrifices and a Thousand
Wheels for Attaining Perfection),36 translation attributed to Amoghavajra.
This is a very short ritual text written in the form of a spell
scripture. Avalokiteśvara is the main focus of the ritual and the various
results of the worship are enumerated in traditional fashion. The three
messengers are the Messenger of Heaven, the Messenger of Empty
Space, and the Messenger of the Underground.
Quanxian jinse Jienapoti jiumu tian fa
(Method of Manifesting the Nine-eyed, Golden-Colored God
Ganapati),37 translation attributed to Bodhiruci. This is a short ritual
text for the worship of Gaṇapati/Vināyaka. Only one longer spell is
given. Due to its wording and terminology, the text would appear to
date to later than the seventh century.
Ershiba yaocha dajiang minghao (The Names
of the Twenty-eight Great Yaksạ Generals).38 This is a very brief ritual
text attributed to Amoghavajra for invoking the yaksạ spirits who control
the twenty-eight constellations.
Ershiba yecha dajun wang minghao (The Names
of the Twenty-eight Great Yaksạ Generals and Kings).39 A variant of
the above mentioned text.
Zhengliaozhi wang yaocha quanzhu fa (Method
of the Yaksạ King Correctly Knowing Who Guards the Household),40
translation attributed to Yijing. A short ritual text for domestic protection,
centering on the worship of the twenty-eight yakṣa generals.
Some of the concepts found in this text may derive from the
Mahāmayūrīvidyārājṇī-dhāraṇī sūtra, a version of which was translated
by Yijing.41
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Отправлено: 26.09.23 05:10. Заголовок: Da sheng miao Jixian..
Da sheng miao Jixiang pusa zuisheng weide bimi bazi tuoluoni xiuxing
niansong yigui cideng fa
(Ritual Proceedings and Ordinances for
the Cultivation of the Invocation of the Great, Holy, and Wonderfully
Auspicious Bodhisattva’s Supreme, Majestically Virtuous, and
Secret Eight-character Dhāraṇī),42 attributed to Vajrabodhi, though it
is likely a later apocrypha. A ritual text belonging to the cultic worship
and invocation of Mañjuśrī, it is written in verse form and provides
detailed instruction on the establishment of the ritual space and the
altar for the rite. As indicated in the title, there are different rituals
embedded in the text.
Miaofa lianhua sanmei bimi sanmoye jing
(Scripture on the Wonderful Lotus Samādhi and Secret Samaya),43
translation attributed to Amoghavajra. This is not a genuine Indian
sūtra but an extract or a composita that may have originally derived
from a larger and more comprehensive text. It deals with various ritual
practices for the samaya of the Vajraśekhara and mentions the thirtyseven
primary divinities of the Vajradhātu Mandala.
Qijudi Zhunti tuoluoni niansong yigui
(Ritual Proceedings for Invoking the Dhāraṇī of Cundī of the Seven
Koṭīs [of Buddhas]),44 written by Amoghavajra. This is a ritual text
based on the Cundī-devī-dhāraṇī sūtra.
Maming pusa chengjiu xidi niansong (Invocation
of Maming Bodhisattva for the Attainment of Perfection and
Siddhis).45 A short ritual text said to have been translated by Amoghavajra,
in all likelihood it is a Chinese apocryphal text. Maming is a
bodhisattva who first occurs in the Tang material, and should not
be confused with the Indian Buddhist saint Asvaghośa. Maming
is invoked in the text in connection with a rainmaking ritual.
Zuo shishui zhaixin tuoluoni (Dhāraṇī for Making
the World’s Water and Settling the Mind),46 unknown author or translator.
A scripture presenting a series of lengthy dhāraṇīs for a variety
of purposes, such as protection, healing, and enlightenment. The text
recommends that one of the dhāraṇīs be written on a banner.
Wu daniu yuyu bao tuoluoni yigui (Ritual
Proceedings for the Dhāraṇī of the Five Great Oxen of Jade Raining
Down Treasures),47 translation attributed to an unknown Esoteric
Buddhist master, Furiluozhirenang ( Vajrajñana?). A
ritual text, partly in verse form, masquerading as a sūtra. It is probably
an apocryphal work using elements from the Vajraśekhara or a related
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scripture belonging to the Tattvasaṃgraha cycle. The text consists of a
series of mantras with corresponding mudrās, but has very little in the
line of actual ritual. Mention of a “Five Buddha Crown” indicates that
it was composed after the rise of the five buddha families (pañcakula)
in Esoteric Buddhism.
Foshuo da ruyi baozhulun niuwang shouhu shenzhou jing
(Scripture on the Divine Spell of the
Great Wish-fullfilling, Precious Pearl Wheel Ox King for Protection),48
translation attributed to Amoghavajra, but it does not appear to be an
authentic sūtra. The text teaches the ritual for the invocation of the Ox
King Spirit (niuwang shen ) for achieving wealth and prosperity.
There is no mention of mantras or dhāraṇīs but only of “spells,”
which may indicate the dubious nature of this text.
Foshuo que wenhuang shen zhou jing (Scripture
on the Divine Spell for Driving Away the Spirits of Yellow Fever),49
translation attributed to Bodhiruci. A very brief apocryphal scripture.
Although it refers to the use of spells, they are not of the dhāraṇī type
but are proper names to be invoked. The spirits causing the disease to
be combatted are seven in number and may be related to the Seven
Mothers (mātṛkās).
Bimi yaoshu fa (Methods of Secret and Essential Arts),50
translation attributed to Amoghavajra (Amojia ). A very short
ritual text that teaches the use of the power syllable hūṃ. It is most
likely a Japanese apocryphal work.
Vol. 59
Zhunti xinyao (Heart Essentials of Cundī),51 compiled by
the monk Xiaoting (fl. mid-seventeenth century) of the late
Ming. A short ritual text for the worship of Cundī with instructions
for the use of mudrās, iconography, etc. It includes four charts depicting
mudrās.
Kanming yizhang jin (Beholding Destiny in One Handful
of Gold),52 attributed to Yixing, the disciple of Śubhākarasiṃha. This
is a text for prognostication.
Chizhou xianren feibo yigui (Ritual Proceedings of
the Flying Bowl of the Vidyādharas),53 attributed to Amoghavajra. The
text deals with the attainment of the siddhī of flying.
Chengjiu mengxiang fa (Method of Attaining Perfection
While Dreaming),54 attributed to Amoghavajra, but probably an apocrypha,
possibly of Japanese origin. The ritual described here involves
the construction of an altar and the invocation of Mañjuśrī and various
astral divinities. Both spells and mantras are used.
Shijiamouni rulai bachu kunao xian da shenbian feikong da bo fa
(Method of Śākyamuni
Tathāgata Rooting Out Evil Vexations by Manifesting the Great Divine
Transformation of the Great Bowl Flying Through Space),55 attributed
to Prajñā. An apocrypha written in imitation of a sūtra, it includes the
outline of a narrative in which the Buddha manifests miraculous powers
with his almsbowl. The text teaches the use of spells and mudrās
for feeding hungry ghosts and bears some similarities with the Chizhou
xianren feibo yigui mentioned above.
Lianhua bu Duolixin pusa niansong fa
(Method for Invoking the Bodhisattva Duolixin of the Lotus Quarter),56
compilation attributed to Vajrabodhi (Bazheluoputi). A lengthy ritual
text that mainly describes the use of spells, mantras, and mudrās for the
worship of Duolixin, i.e., Avalokiteśvara. The Lotus Quarter referred
to in the title indicates the designated section of the Dharmadhātu
Mandala.
Jintai liangjie shixiang cheng (Masters in the Succession
of Inheritance of the Two Realms of the Vajra and the Womb
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compiled by Haiyun (fl. 828–874). This text, dated 833 C.E., is
a lineage chart setting out the transmission of the Vajradhātu and
Dharmadhātu Mandalas in accordance with the Jingzhu Temple
lineage.58
Taijin liangjie xiemai (Blood Line of the Two Realms
of the Womb and the Vajra),59 compiled by Zaoxuan (?–865+)
of Cien Temple . This is a later lineage chart, dated 865 C.E.,
similar to the Jintai liangjie shixiang cheng, but it exhibits certain differences
probably reflecting sectarian issues.60
Zhunti jingye (Cundī [Method] of Purifying [One’s]
Karma).61 Compiled by the Buddhist layman Xie Yujiao (fl.
first half of seventeenth century). A lengthy ritual text in three rolls,
featuring charts and elaborate details on the ritual proceedings for the
worship of Cundī. The text integrates parts of both Divākara’s and
Vajrabodhi’s translations of the Cundī-dhāraṇī sūtra.62
Chisong Zhunti zhenyan fayao (Essential Method
for Chanting Cundī’s Mantra),63 by Hongzan (1611–1685). A
ritual text with commentary, it includes the writing and visualization
of the syllables in Cundī’s mantra.
Yu mishen shishi jie gai (General Summary on the
Offering of Food With Secret Influence),64 by the Ming-era Chan monk
Fazang (1573–1635). A ritual text concerned with making food
offerings to the spirits, it is specifically concerned with visualization
involving the use of Sanskrit bīja.
Xiuxi yuqie jiyao shishi tan yi (Ritual for Cultivating
the Yoga Essentials for Offering Food at the Altar).65 This is
the main shishi text of the Ming. It exists in various versions, some
with complete illustrations of the ritual proceedings, including charts
of the dual ritual spaces and mudrās.
Yuqie yankou zhuji zuanyao yigui (Ritual
Proceedings Yoga of the Flaming Mouths Annotated Collection),66
compiled and annotated by the Chan monk Jixian (fl. seventeenth
century). A lengthy ritual text from the early Qing, based on Amoghavajra’s
ritual works on the Pretamukhāgnijvālayaśarakāra dhāraṇī 67
and possibly other shishi texts as well.68 This text also features charts
and illustrations, but it is especially significant for its elaborate commentary
on virtually all aspects of the ritual proceedings.
Yuqie jiyao shishi yigui (Ritual Proceedings of
Yoga Essentials for Offering Food),69 authored by the famous Pure
Land and Chan master Zhuhong (1535–1615). This is one of
the most important shishi texts of the late Ming, but it represents a
different tradition than the Yuqie yankou zhuji above. It also follows a
ritual work by Amoghavajra, the Yuqie jiyao jiu Anan tuoluoni yankou
guiyi jing (Ritual Proceedings of
Yogā Essentials of the Pretamukhāgnijvālayaśarakāra dhāraṇī).70 Most
editions include charts of the mudrās used in the ritual.
Xiushe yuqie jiyao shishi tan yi (Ritual of the
Cultivation and Arrangement of the Yoga Collection’s Essential Offering
of Food at the Altar [for Hungry Ghosts]),71 also by Zhuhong. This
is an annotated text following the proceedings of ritual set forth in the
above mentioned work.
Vol. 74
Tianji Zhunti sanmei xing fa (Tianji Method
of Practicing Cundī’s Samādhi),72 compiled by the Tiantai monk Shoud-
eng (1607–1675). This is a brief ritual work involving repentance
at the altar of Cundī together with the cultivation of meditation, including
the method of eighteen forms of samādhi. Visualization practice
involving the letters of Cundī’s spell is also taught. The instructions
given here would appear to reflect practices current during the late
Ming.
Zhunti fanxiu xidi zhanhui xuanwen
(Abstruse Text of Repentance of the Ascetic Cultivation of Cundī’s
Siddhi).73 Although this text of repentance is focused on the Cundī
cult, all the divinities of the entire Esoteric Buddhist pantheon appear
in the rite. The five buddha families and the three mysteries (sanmi
) are referred to directly, indicating that we are dealing with a text
that is part of the mainstream Esoteric Buddhist tradition. Moreover,
the text invokes the names of the earlier translations of the Cundīdhāraṇī
sūtra, including those of the Three Ācāryas of the Tang, as a
means of underlining its authority.
Shoulengyan tanchang xiu zheng yi (Ritual for
Proof of Cultivation at the Śuraṅgama Altar),74 evidently a Ming text.
It places much importance on the erection of the altar as well as the
ritual implements to be used. Given that the Shoulenyan jing is an
apocrypha, the rite itself is of course pseudo-esoteric as well.
Kongque zun jing keyi (Regulations for the Ritual
of the Mahāmayūrīvidyārājñī sūtra),75 a Ming text by an unknown
author. Most of the practices as well as the ritual concepts are based
on Amoghavajra’s translation of the sūtra in question. Mahāmayūrī is
here referred to as a buddha.76
Qianshou qianyan da beixin zhou xing fa
(Method for the Cultivation of the Heart Spell of the Thousand-
handed, Thousand-eyed, Great Compassionate One),77 compiled by
the Tiantai monk Zhili with later commentary from the Qing period.
This is a ritual text for repentance in connection with the worship of
the Thousand-armed Avalokiteśvara.
Fajie shengfan shuilu shenghui xiu zhai yigui
(Ritual Proceedings for the Cultivation of the Feast of the
Dharmadhātu Holy and Worldly Water and Land Majestic Assembly),78
authored by Zhipan (fl. thirteenth century), with later redaction and
comments by Zhuhong. This is the foremost ritual manual on the Shui
lu type of rituals.
Fajie shengfan shuilu da zhai puli daochang xingxiang tonglun
(Comprehensive Treatise on the
Nature and Characteristics of the Dharmadhātu Holy and Worldly
Water and Land Great Feast and Ritual Space Benefiting All),79
authored by the Qing monk Zhiguan , also known as Miao-kong
(1826–1880). This is a densely written commentary on the details
of the Shuilu fahui, pertaining both to ritual proceedings as well as to
Buddhist doctrine.
Fajie shengfan shuilu da zhai falun baozhan
(Dharmadhātu Holy and Worldly Water and Land Great Feast of
Precious Repentance of the Dharma Wheel),80 recorded and reworked
by Zhiguan. A monumental Shuilu fahui manual in the tradition of
Zhuhong.
Gongzhu tian keyi (Ritual Regulations for Making Offerings
to All the Divinities),81 authored by the monk Hongzan from
Guangzhou. A ritual text for the worship of all the secondary gods
and protectors in the Buddhist pantheon.
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Отправлено: 26.09.23 05:16. Заголовок: Esoteric Buddhist Ma..
Esoteric Buddhist Material from the Qianlong Dazang Jing (QDJ)
A brief review of the Esoteric Buddhist scriptures found in the QDJ,
which are not contained in either the Taishō nor Zokuzōkyō collections,
reveals that we are essentially dealing with texts associated with
Amoghavajra and a few others, including the Indian monk Shihu who
worked during the Liao empire.82 While the authenticity of most of
this material appears to be fairly well established, one must nevertheless
exert some caution in accepting the author and translator
attributions without question. Below is a list of the most important of
these texts.
Baiqian yin tuoluoni jing (Dhāraṇī Scripture of a
Hundred-thousand Seals).83 A short, possibly abbreviated spell text,
the translation of which is attributed to Śiksạ̄ nanda (fl. late seventh
to early eighth centuries), the famous translator of the long version of
the Avataṃsaka. Given that the name of this monk is not normally
associated with Esoteric Buddhism, further study is needed before this
attribution should be accepted.
Tuoluoni men zhubu yaomu (Essential Listing of
the Dhāraṇī Methods of All Classes),84 compiled by Amoghavajra. This
short work is important for its classification of the major scriptures
and maṇḍalas utilized by Amoghavajra and his disciples in accordance
with the five buddha families.
Jin’gangding yujie Jin’gangsaduo yigui (Ritual
Proceedings of the Vajraśekhara Yoga on Vajrasattva),85 translated
by Amoghavajra. This ritual text forms part of the Vajraśekhara cycle
of scriptures and is devoted to the cult of Bodhisattva Vajrasattva.
Da Jixiang tiannu shier minghao jing (Scripture
on the Twelve Names of Śrī Mahādevī),86 translation attributed
to Amoghavajra. This scripture teaches the worship of Śrī Mahādevī,
the wife of Śiva.
Da Jixiang tiannu shier qi yibaiba ming wugou dasheng jing
(Mahāyāna Scripture on the Twelve
Bonds and the One hundred and Eight Names of the Pristine Śrī
Mahādevī),87 translation attributed to Amoghavajra. Like the abovementioned
work, this scripture belongs to the cult of Śrī Mahādevī.
Sheng zuishang Dengming rulai tuoluoni jing
(The Holy and Supreme Candrasūryapradīpa Tathāgata Dhāraṇī
Sūtra),88 translated by Dānapāla. This is a classic Esoteric Buddhist
sūtra without explicit Tantric Buddhist material, in which a series
of dhāraṇīs are given for the quelling of various kinds of demonic
disturbances.
Miji lishi daquan shenwang jing jisong
(Hymns on the Scripture on the Great Majestic Spirit King Secret
Traces, the Powerful One),89 composed by Great Master Guangfu
(fl. early fourteenth century) of the Yuan.90 This work devoted
to the cult of the vajrapāla Guhyapāda was composed under the influence
of Tibetan Tantric Buddhism.
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Отправлено: 26.09.23 05:18. Заголовок: Esoteric Buddhist Te..
Esoteric Buddhist Texts in the Zhonghua Dazang Jing
Vol. 19
Nīlakaṇṭhaka sūtra, Qianyan qianbei guanshiyin pusa tuoluoni shenzhou
jing .91 A variant text of T.
1057AB.
Nīlakaṇṭhaka sūtra, Qianyan qianbei guanshiyin pusa tuoluoni shenzhou
jing .92 A variant text of T.
1057AB.
Nīlakaṇṭhaka sūtra, Qianyan qianshou guanshiyin pusa guangda yuanman
wuai dabeixin tuoluoni jing
.93 A variant text of T. 1061.
Vol. 20
Liuzi shen zhou wang jing .94 A variant text of T. 1045.
Liuzi shen zhou wang jing .95 A variant text of T. 1045.
Guanzizai pusa sui xin zhou jing .96 A variant
text of T. 1103A.
Guanzizai pusa sui xin zhou jing .97 A variant
text of T. 1103A.
Guanzizai pusa damoduoli sui xin tuoluoni jing
(Scripture on Dhāraṇī of Avalokiteśvara Bodhisattva
Dharma-Bhṛkutī According with the Heart),98 translation attributed
to the monk Zhitong of Da Congchi Temple . This
work centers on the lore of the female divinity Bhṛkutī, an emanation
of Avalokiteśvara. It contains many spells and descriptions of various
ritual observances.
Vol. 24
Baiqian yin tuoluoni jing (Dhāraṇī Scripture of a
Hundred-thousand Seals).99 A variant text of T. 1369AB.
Vol. 65
Jin’gang kongbu jihui fangguang guiyi guanzizai pusa sanshi zuishengxin
mingwang da weili wushusemo mingwang jing
(Scripture
on the Ritual Proceedings of the Vaipulya Terrifying Vajra[-pāla]
Assembly of Avalokiteśvara Bodhisattva of the Three Worlds’ Supreme
Heart King of Spells of the Great Majestic Ucchuṣma Vidyārāja),100
translation attributed to the North Indian monk Ajitasena. A scripture
on the cult of Ucchuṣma, it is associated with T. 1227–1230.
Yiziding lunwang niansong yigui (Ritual Proceedings
for the Invocation of the One-character Wheel King).101 A
variant of T. 954AB, it also differs from T. 955.
Guanzizai ruyilun pusa niansong fa
(Method for the Invocation of Cintamāṇicakra-Avalokiteśvara
Bodhisattva).102 A variant of T. 1085.
Vol. 68
Da Suiqiu tuoluoni (Mahāpratisarā-dhāraṇī).103 A variant
of the spell found in T. 1153.
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Пост N: 259
Откуда: СССР, Артём
Рейтинг:
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Отправлено: 26.09.23 08:54. Заголовок: Дааа.... насколько ж..
Дааа.... насколько ж безгранично Слово Будды. Сколько ещё неведомого сокрыто в монастырских библиотеках, различных архивах, семейных собраниях, пешерах. Будет ли когда-нибудь собрано вместе всё сохранившееся Слово Благословенного ?...
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Отправлено: 26.09.23 16:08. Заголовок: Я не стал помещать с..
Я не стал помещать сюда Дунхуаньский каталог текстов эзотерического Буддизма, ибо он длинный. Нужно отметить, что в Китае уже начался проект пepeизданию всех китайских буддийских канонов, включая тибетский. Но это проект, как минимум на десятилетие.... А о переводе на европейские языки можно только мечтать. Единственно, идёт проект по переводу тибетского канона. Переводы же c китайского разбросаны по научным журналам, о существовании которых я и не догадывался до недавнего времени. Отдельная проблема, - возможность восстановления мантр и дхарани обратно в санскрит. Если текст не содеpжит записи в сиддхам скрипте, то часто восстановлению не подлежит ибо произнесение иероглифов за более чем тысячу лет поменялось ....
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Отправлено: 26.09.23 16:27. Заголовок: Собственно, на поиск..
Собственно, на поиски других каталогов меня подтолкнула статья содержащая переводы нескольких текстов Ганапати,
переведённые на китайский мастером Бодхиручи, но найти в каталоге Тайсё не удалось и тогда проглядывая многочисленные
академические публикации на старом компе, наткнулся на статью с перечнем эзотерических текстов, не вошедших в Тайсё
и там оказался девятиглазый жёлтый Ганапати, которого я искал...
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Отправлено: 06.11.23 04:41. Заголовок: Gergely Hidas Powers..
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Отправлено: 06.11.23 05:40. Заголовок: Из того, что я просм..
Из того, что я просмотрел, - это посвящено непальским сборникам дхарани, садхан, стотр.
2 сборника транлитерированы полнотью и дхарани по возможности восстановлены.
Второй сборник в хорошем состоянии.
Далее идут каталоги дхарани в каждом найдено сборнике дхарани-самграха,
хранящиеся по всему миру, от Англии и Германии до Kaтманду, Индии и Японии.
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Отправлено: 11.11.23 04:39. Заголовок: 21 Taras Dharani Man..
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Отправлено: 22.01.24 01:57. Заголовок: The transmission of ..
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Отправлено: 22.01.24 03:09. Заголовок: Astral Cult in the E..
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Отправлено: 05.02.24 07:52. Заголовок: Dhāraṇ..
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Отправлено: 06.03.24 04:05. Заголовок: Dhāraṇ..
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Отправлено: 27.03.24 22:15. Заголовок: Собрание не опублико..
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