User:Javierfv1212/sandbox

List of Buddhist tantras

The following is a list of some major Buddhist Tantras and other tantric scripture like sutras and dharanis. It is organized according to the traditional classification used in the Tibetan canon.

Kāraṇḍavyūha Sūtra, the source of the famous Mani mantra

Śūraṅgama Sūtra, which is included in the Chinese Tripitaka's Esoteric Sutra category. The text contains indic materials, but may have been compiled or heavily edited in China.

Action tantra (Kriyātantra)

The scriptures in this category are considered to emphasize ritual, textual recitation / chanting, and the external worship of deities. Key Action tantras include:

• The Heart Sutra
• The Dhāraṇī of Vaiḍūryaprabha
• Mañjuśrī­mūla­kalpa (Root Manual of the Rites of Mañjuśrī), an early mantra-kalpa (compendium of mantras, c. 6th to 8th century)
• Suvarṇa­prabhāsottamasūtra (Golden Light Sutra)
• Mahā­māyūrī­-vidyārājñī (The Queen of Incantations: The Great Peahen), one of the five texts in the Pañcarakṣā scriptural collection
• The Supreme Accomplishment of Invincible Averting, Sitātapatrā Born from the Uṣṇīṣa of the Tathāgata, which contains a protective spell (vidyā)
• Mañjuśrīnāmāṣṭaśatakam (The Hundred and Eight Names of Mañjuśrī)
• The Bhūta­ḍāmara Tantra, an esoteric manual on magic and exorcism focused on Vajrapāṇi as Bhūtaḍāmara (“Tamer of Spirits”)
• The Aparimitāyurjñāna Sūtra
• Amoghapāśa-kalparāja-sūtra (The Noble Sovereign Ritual of Amoghapāśa), the source of the mantra of light
• The Dhāraṇī of the Eleven Faced Avalokiteśvara (Avalokiteśvaraikādaśamukhadhāraṇī)
• Nīlakaṇṭhadhāraṇī
• Tārā Tantra, or Sarvatathāgatamātṛtārāviśvakarmabhavanāmatantra (Tantra Which is the Source for All the Functions of Tārā, Mother of All the Tathagatas)
• Tārā­devī­nāmāṣṭaśataka (The Hundred and Eight Names of Tārā)
• Subāhu­paripṛcchā­tantra (The Tantra of Subāhu’s Questions)

Conduct tantras (Caryātantra)

Scriptures in this category are seen as containing equal ritual and meditation elements. They mostly focus on Vairocana, Vajrapāṇi and Acala.

• Vairocanābhisaṃbodhi Tantra (Awakening of Great Vairocana, terminus ante quem: 7th century)
• Bhagavannīlāmbara­dhara­vajra­pāṇi Tantra (The Tantra of the Blue-Clad Blessed Vajrapāṇi)

Yoga tantras

These tantras focus on meditation, i.e. yoga. However, unlike the Anuttara- or Mahāyoga tantras, they do not contain much wrathful, antinomian or sexual elements. Instead, the focus is on "peaceful" deities and Buddhas like Vairocana Buddha and Vajrasattva.

• Sarvatathāgatatattvasaṃgraha sutra (Compendium of the Reality of All Tathāgatas, 7th century)
• Vajraśekhara Sūtra (Adamantine Peak, 7th century), a collection of tantric texts
• Susiddhikāra-sūtra (8th century)
• Sarvarahasya- nāma-tantrarāja (Universal Secret Sovereign Tantra)
• Sarvadurgatipariśodhanatejorāja (The Tantra Purifying Evil Destinies)
• Prajñāpāramitānayaśatapañcaśatikā (The Principles of the Perfection of Wisdom in 150 Lines)

Anuttarayoga, Mahāyoga or Yoginī Tantras

The tantras in this category (which have different names and sub-categories, like "father" and "mother" tantras) tend to contain more transgressive elements, including sexual themes, sexual practices, wrathful deities, the ingestion of taboo substances (alcohol, sexual fluids), as well as containing numerous Shaiva-Shakta influences. The deities in these scriptures often (but not always) appear as fierce herukas and erotic dakinis. Some key tantras in this category include:

• Mañjuśrī-nāmasamgīti (Chanting the names of Mañjuśrī)
• Guhyasamāja Tantra (The Esoteric Community Tantra), Father Tantra class, (8th century)
• Hevajra Tantra, Mother class, (8th century)
• Cakrasaṃvara Tantra (Supreme Bliss of the Wheels Tantra, 9th century)
• Guhyagarbha Tantra (The Secret Womb Tantra), the key Mahayoga tantra in the Nyingma tradition
• Mahā­māyā­ Tantra
• Sarvabuddhasamāyoga-dākinījālasaṃvara Tantra (Ḍākinīs’ Network That Unites All Buddhas)
• Māyājāla Tantra (The Net of Magical Illusion)
• Kalachakra Tantra (mid-11th century)
• Caṇḍa­mahā­roṣaṇa­ Tantra
• Namastāraikaviṃśati­stotra (Praise to Tārā with Twenty-One Verses of Homage)
• Vajramrta Tantra (Adamantine Nectar)
• Jñānatilakayoginī Tantra (The Tilaka of Gnosis, a Yoginī Tantra)
• Vajrapãṇyabhiṣeka Tantra
• Āryāḍākinīvajrapañjara Tantra (Noble Ḍākinīs’ Adamantine Cage Tantra)
• Vajramālā Tantra (Vajra rosary)
• Sampuṭa Tantra (Kiss Tantra)
• Ḍākārṇava Tantra (Ocean of Warlocks Tantra)
• Śrīsaṃvarakhasama Tantra (Glorious Sky-like Great Bliss Tantra)
• Śaṃvarodaya Tantra (Awakening of Śaṃvara)
• Vajraḍāka Tantra
• Vārāhyabhibodhana Tantra (Awakening of Varahi)
• Vajrabhairavavidāraṇa Tantra (The Tantra of Vajrabhairava’s Destruction)
• Ārya­tārā­kurukullā­kalpa (The Practice Manual of Noble ​Tārā​ Kurukullā​)
• Mahākāla Tantra
• Tārāyogini Tantra
• Kṛṣnayamāri Tantra
• Raktayamāri Tantra
• Great Vajrabhairava Tantra
• Ekajaṭa Tantra
• Mahachinacara Tantra
• Vajrayogini Tantra

Life and thought

Some details about Jitāri's life can be gleaned for various sources. According to a later biographical sketch by Taranatha Jitāri was born in Varendra (Bengal). His father Garbhapāda attended the court of King Sanātana of Varendra, a vassal of the Pālas. Jitāri's father was a tantric guru who initiated him into Buddhist Vajrayana practices (especially that of Mañjughoṣa) as well as the study of Buddhist philosophy. Jitāri eventually became a renowned scholar and was granted the title of Paṇḍịta at Vikramaśilā university by King Mahāpāla (r. until 940 CE). Tibetan sources mention that Jitāri was a teacher of Atiśa and Ratnākaraśānti at Vikramaśilā. Apparently he remained a lay disciple (upasaka) throughout his life.

Regarding his philosophical position, Tibetan authors often classify him as a Yogācāra-Svātantrika Mādhyamika. According to Junjie Chu, in his Topics of Debate (Vādasthānāni), Jitāri follows the consciousness-only system of Dharmakīrti. In the Verses on the Classification of Buddhist Systems (Sugatamatavibhaṅgakārikā, lit. "Differentiating the Sugata's Texts") however, he outlines the Yogācāra system and then later refutes the ultimate existence of consciousness from a Madhyamaka perspective. Junjie Chu also argues that Jitāri supports the Vijñānavāda theory which says that awareness has the image of the object (sākāravāda).

Thus, according to Junjie Chu:

If we do not assume that there are two philosophers who bear the same name, we have to consider the possibility that Jitāri articulates his different philosophical positions in his two works. In his philosophical work Topics of Debate, he refutes various mainly non-Buddhist theories from the Yogācāra point of view, and in his doxographical work Verses on the Classification of Buddhist Systems and its Commentary, he refutes Yogācāra theory from the Madhyamaka position. In this reading, we can say that he speaks differently to different audiences. Another possibility, however, is that these two works were composed in different periods and that in between these two periods, his thought underwent a radical change from the one philosophical perspective to the other. Since the edition and the philosophico-historical studies on the Topics of Debate are still in the early stage, no decisive conclusion can be offered.

However, Jitāri seems to have seem both systems as ultimately having the same intent. Even in the Verses on the Classification of Buddhist Systems, Jitāri heavily relies on Dharmakirti's system of reasoning throughout the text, calling him "the crest jewel of epistemologists", and "the supreme lord of reasoning". Towards the end of the text, he quotes Dharmakirti and attempts to prove that his ultimate view was also the view of Madhyamaka, writing:"What intelligent person would believe that Dharmakirti was averse to the Madhyamaka siddhanta?".

Works

Jitāri was a prolific author, writing on many Buddhist and non-Buddhist topics that were discussed in the epistemological tradition of Dharmakirti.

His works include many works of philosophy, epistemology (pramana) and reasoning (hetuvidya). Many of these were collected together into a compendium called Topics of Debate (Vādasthānāni). Some of his philosophical works include:

• Apohasiddhi (Proof of Exclusion)
• Avayaviniṣedha (Negation of the Naiyāyika’s Concept of the Whole Consisting in Parts of a Gross Object)
• Īśvaravādimataparīkṣā (Examination of the Doctrine of God / Īśvara)
• Kṣaṇabhaṅgasiddhi (Proof of Momentariness)
• Kṣaṇabaṅgopanyāsa (Introduction to Momentariness)
• Akṣaṇikavādavicāra (Examination of the Theory of Non-Momentariness)
• Jātinirākṛti (Analysis of Caste)
• On the Theory of the Generic Property or Universal ( Jātivāda
• Jātyādiniṣedha (Negation of the Existence of Universals)
• Sāmānyanirākṛti (Refutation of the Existence of Universals)
• Digambaramataparīkṣā (Examination of the Jain Digambara Doctrine) or Anekāntavādanirāsa (Refutation of Anekāntavāda)
• Dvijātidūṣaṇa (Critique of the Twice-born Caste)
• Dharmadharmiviniścaya (Ascertainment of Property and the Property-Bearer)
• Nairātmyasiddhi (Proof of selflessness)
• Bālāvatāratarka (Logic Introduced to Unlearned Persons), a work on epistemology for beginners
• Bhāvikāraṇavāda (On the Doctrine of Retrocausality), this has been translated into English by Eli Franco.
• *Refutation of Pratyabhijñā Philosophy
• *Vādasthānāni (Grounds for Argumentation)
• Vijñaptimātratāsiddhi (Proof of Consciousness-only)
• Vedāprāmāṇyasiddhi (On the Epistemic Invalidity of the Vedas)
• Vyāpakānupalambha (On the Non-Perception of the Pervader)
• Śrutikartṛsiddhi (Proof of the Human Authorship of the Vedic Injunction)
• Śabdāprāmāṇya (On the Invalidity of Vedic Verbal Testimony)
• Sarvajñasiddhi (Proof of Omniscience)
• Sahopalambha (The theory of simultaneous perception of objects and knowledge)
• Sāmagrībhaṅga (Destruction of the Causal Complex)
• Hetutattvopadeśa (Instruction on the True Nature of a Reason)
• Verses on the Classification of Buddhist Systems and its commentary (Sugatamatavibhaṅgakārikā and Sugatamatavibhaṅgabhāṣya), a doxographic work which follows Āryadeva’s Jñānasārasamuccaya.

He also wrote various Mahayana works and commentaries including:

• Commentary on the Śikṣāsamuccaya
• Commentary on the Bodhicaryāvatāra
• Commentary on the Ākāśagarbha-sūtra
• Bodhicittotpādasamādānavidhi, a ‘ritual manual’ for the bodhisattva precepts based on the Bodhicaryāvatāra.
• Ādikarmikabhūmipariṣkāra, a summary of the basics of the Mahayana path for neophyte bodhisattvas.
• Bodhyāpattideśanāvṛtti-bodhisattvaśikṣākrama-nāma, a ritual manual for confessing the breaking of bodhisattva precepts.
• Cittaratnaviśodhanakrama-nāma-lekha - an epistle on controlling the mind addressed to a king.

Jitāri also wrote various Vajrayana works, mostly tantric sadhanas and ritual texts on various deities like Hevajra, Candamaharosana, Avalokiteshvara, Aksobhya, Prajnaparamita, Pancaraksa, and Aparamitayus.

SRIMALADEVISIMHANADASUTRA

https://buddhanature.tsadra.org/index.php/Texts/%C5%9Ar%C4%ABm%C4%81l%C4%81dev%C4%ABs%C5%ABtra

file:///C:/Users/javier.fernandez/Downloads/Jonathan%20A.%20Silk%20-%20Brill's%20Encyclopedia%20of%20Buddhism.%201-Brill%20(2015).pdf

https://terebess.hu/english/vim2.pdf

https://www.jstor.org/stable/602656

https://www.jstor.org/stable/3270277

file:///C:/Users/javier.fernandez/Downloads/(Buddhist%20Traditions)%20Alex%20Wayman,%20Hideko%20Wayman%20-%20The%20Lion's%20Roar%20of%20Queen%20%C5%9Ar%C4%ABm%C4%81l%C4%81_%20A%20Buddhist%20Scripture%20on%20the%20Tath%C4%81gatagarbha%20Theory%20(1990).pdf

The Śrīmālādevī Siṃhanāda Sūtra (traditional Chinese: 勝鬘師子吼一乘大方便方廣經, Lion’s Roar of Queen Śrīmālā) is one of the main early Mahāyāna Buddhist texts belonging to the Tathāgatagarbha sūtras that teaches the doctrines of Buddha-nature and "One Vehicle" through the words of the Indian queen Śrīmālā. After its composition, this text became the primary scriptural advocate in India for the universal potentiality of Buddhahood.

History

Relief image of the Great Stupa at Amaravati in Andhra Pradesh, India

Brian Edward Brown, a specialist in Buddha-nature doctrines, writes that the composition of the Śrīmālādevī Siṃhanāda Sūtra occurred during the Īkṣvāku Dynasty in the 3rd century CE as a product of the Caitika schools of the Mahāsāṃghikas. Alex Wayman has outlined eleven points of complete agreement between the Mahāsāṃghikas and the Śrīmālā, along with four major arguments for this association. Anthony Barber also associates the earlier development of the Tathāgatagarbha Sūtra with the Mahāsāṃghikas, and concludes that the Mahāsāṃghikas of the Āndhra region were responsible for the inception of the Buddha-nature doctrine. In the 6th century CE, Paramārtha wrote that the Mahāsāṃghikas revere the sūtras that teach the Buddha-nature doctrine.

Translations

The Śrīmālādevī Siṃhanāda Sūtra was translated to Chinese in 436 CE by Guṇabhadra (394-468) and later by Bodhiruci (672-727). A complete Sanskrit original is no longer extant, but extensive quotations are found in the Sanskrit text of the Ratnagotravibhāga as well as some recently discovered fragments conserved in the Schøyen Collection. It was later translated into English by Alex and Hideko Wayman as The Lion's Roar of Queen Srimala.

Content

The Śrīmālādevī Siṃhanāda Sūtra teaches the reality of an ultimate, immaculate consciousness within each living being, which is the Buddhic "Dharmakāya" (essence of Truth), which is yet temporarily sheathed in obscuring defilement. This Dharmakāya, when viewed as intrinsically free from spiritual ignorance, is said to constitute eternity, bliss, the self, and purity in their perfect state. The use of the word "self" in this sutra is in a way unique to this class of sutra. The great Queen Śrīmālā, who according to this text is empowered by the Buddha to teach the Dharma, affirms:

[T]he Dharmakāya of the Buddha has the perfection of permanence, the perfection of pleasure, the perfection of self, the perfection of purity. Whatever sentient beings see the Dharmakāya of the Tathagāta that way, see correctly. Whoever see correctly are called the sons of the Lord born from his heart, born from his mouth, born from the Dharma, who behave as manifestation of Dharma and as heirs of Dharma.

The scripture, which was extremely influential by way of clarification of the Tathagātagarbha view of Śūnyatā, insists that the ultimately correct understanding of emptiness is that the Tathāgatagarbha is empty of all knowledge that is not liberation, whereas, in contrast, the qualities which characterise a Buddha are not empty of inconceivable virtues. An alternative title offered by the Buddha for this sutra expresses this idea of an ultimate meaning to the emptiness doctrine: "The True Revelation of the Buddha's Intention when Teaching Emptiness."

The sūtra has, furthermore, significantly contributed to the Mahāyāna notion of the permanent, steadfast and eternal Tathagātagarbha, which is nothing less than the perfect Dharmakāya temporarily concealed by (ultimately unreal) mental contaminants:

“The tathāgatagarbha is without any prior limit, is nonarising, and is indestructible, accepting suffering, having revulsion toward suffering, and aspiring to nirvana. O Lord, the tathāgatagarbha is not a substantial self, nor a living being, nor ‘fate,’ nor a person. The tathāgatagarbha is not a realm for living beings who have degenerated into the belief of a substantially existent body or for those who have contrary views, or who have minds bewildered by emptiness.

See also

• Aṅgulimālīya Sūtra
• Anunatva-Apurnatva-Nirdesa
• Ātman (Buddhism)
• Mahāyāna Mahāparinirvāṇa Sūtra
• Purity in Buddhism
• Shōmangyō Gisho (an annotated Japanese version of the sutra)