1431:
1399:
1411:
930:, and bear the accoutrements of charnel ground dwelling yogins—did not solely derive from a mainstream monastic Buddhist context. Instead, they seem to have developed among and/or been influenced by liminal groups of renunciant yogins and yoginis, who collectively constituted what might be called the "siddha movement." ... who chose a deliberately transgressive lifestyle, drawing their garb and, in part, sustenance from the liminal space of the charnel ground that was the privileged locus for their meditative and ritual activities. The Saiva Kapalikas constituted the best-known group in this subculture, as attested by the numerous references to them in Sanskrit literature.
1497:
1361:
1470:
31:
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145:"Cakrasaṃvara" may also refer to the main deity in this tantra as well as to a collection of texts or "cycle" associated with the root Cakrasaṃvara tantra. Tsunehiko Sugiki writes that this "Cakrasaṃvara cycle", "is one of the largest collections of Buddhist Yoginītantra literature from the early medieval South Asian world." As Gray notes, it seems to have been very popular in northern India "during the late tenth through late thirteenth centuries when the second transmission of Buddhism to Tibet took place."
50:
1446:
1384:
258:
1083:. 47-48 Then the myth also tells of how Vajradhara Buddha created body known as Śrī Heruka in order to subdue Bhairava and Kalaratri who had taken over the world with their hateful and lustful ways. Heruka takes Bhairava's form and sends out various deities to subdue and destroy Bhairava and his associated deities. These Buddhist deities then take the form of the Bhairava deities as a skillful means (upaya).
2094:
1190:
Moreover, like many tantras, and perhaps more than most, it omits information necessary for the performance of these rituals. It also often obscures crucial elements, particularly the mantras, which the text typically presents in reverse order, or which it codes via an elaborate scheme in which both the vowels and consonants are coded by number."
1004:
can also refer to "union", which is supreme bliss and supreme awakening. According to Gray, the "dakini net" is the
Cakrasaṃvara mandala, dominated by the three wheels of the dakinis and their consorts. Furthermore, "its 'binding' is the process of union or mystical identification in which the adept
950:) and other Shaiva deities to a subordinate position under the Buddhist deities (which took their form) and explained the usage of Shaiva elements by Buddhists. In other cases, the presence of Saiva deities like Mahabhairava are explained referring to Buddhas (as stated in Jayabhadra's commentary).
1321:
Vīravajra's two 11th century commentaries. Gray states that "They are very sophisticated works, and represent a high point of Indian tantric
Buddhist scholarship. His commentaries are also among the most thorough. He relies both upon Jayabhadra and Kambala, as well as Bhavabhaṭṭa and Durjayacandra,
921:
The term yogini in the name Yogini Tantra points to the unusual social context in which these texts arose. It appears almost certain that the Yogini
Tantras, with their focus on sexual practices, the transgressive consumption of "polluting" substances such as bodily effluvia, female deities such as
1189:
As Gray writes, the tantra's cryptic and obscure chapters mostly focus on "the description of rites such as the production of the mandala, the consecration ceremonies performed within it, as well as various other ritual actions such as homa fire sacrifices, enchantment with mantras, and so forth.
1090:
This myth represents the adoption of non-Buddhist elements while at the same time representing the subordination of these elements within a
Buddhist cosmic hierarchy, graphically represented by the placement of the Saiva deities under the feet of their Buddhist vanquisher. The myth provides an
1193:
The reason for the text's obscurity is mostly likely that these rites were considered secret and one was supposed to receive instructions on them from one's guru after initiation. It is therefore difficult to understand the tantra's practices without relying on a commentary and/or a teacher.
1052:, who assembles all the Buddhas. Since these evil beings are not able to be subdued by peaceful means, the Buddhas must manifest ferocious appearances. Heruka is born from Vajradhara Buddha's transcendent power and he burns up the entire universe, purifying it in the process.
1171:
hangs about his neck. He has the six insignia, and a sacred thread made of human sinew. He has a row of five skulls above his forehead, and a crest of black dreadlocks topped by a left-oriented crescent moon and a double vajra. He is endowed with a fierce meditative state
1039:
Regarding the name Heruka, it first appears as a name for a class of fierce demon like beings. Heruka also appears as a charnel ground deity which is said to be "the guise assumed by the Buddha
Vajradhara in his effort to subdue evil doers," in the
1150:
who lie on a solar disk atop the pericarp of the lotus. He is black and has four faces which are, beginning with the front , black, green, red, and yellow, each of which has three eyes. He has a tiger skin and has twelve arms. Two arms holding a
1024:) are remnants of pre-Aryan cults. Gray writes that there may have been an asura cult that the Buddhists drew from in their development of "new cults of deities who were viewed as manifesting hostility to the classical Hindu deities such as
1398:
1005:
engages via creative visualization, thereby achieving "union with Sri Heruka." This term thus refers to the "body mandala" practice in which the adept visualizes the three wheels of the mandala within his/her own body."
1484:
1430:
1206:); commentaries; and ritual literature (sadhanas, mandala manuals, initiation manuals). The explanatory tantras refers to independent tantras that are seen as being part of the Cakrasaṃvara cycle.
1410:
1071:
An Indian version of this myth can be found in
Indrabhuti's commentary and is cited by Gray. In it, Vajrapāṇi forces Mahadeva, i.e. Shiva (along with a host of deities) to appear in
1360:
1122:(sexual union). Other forms of the deities are also known with varying numbers of limbs and features, such as a two armed version. According to the Buddhist Tantric scholar
894:"developed in a non-monastic setting, and was composed via the active appropriation of elements of both text and practice belonging to non-Buddhist groups, most notably the
1075:( Highest Realm of Rūpadhātu lokas), whereupon he is annihilated when he refuses to turn from his evil ways. Then Vajrapāṇi revives Mahadeva with his mantric power, and
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1457:
1496:
942:(from about the 9th century onwards). A myth also developed in order to explain the appropriation (depicted as the subjugation of Shiva by Saṃvara). This both reduced
1642:
Gray, David B. The
Cakrasamvara Tantra: Its History, Interpretation, and Practice in India and Tibet, Santa Clara University, Religion Compass 1/6 (2007): 695–710,
1055:
Gray writes that eventually this earlier myth of Heruka's origin evolved into a more polemical version, in which Heruka is born to subdue Shaiva deities, like
1288:. This is a larger work which relies on Jayabhadra but also sometimes contradicts him. It also replies older Shaiva readings with more Buddhist oriented ones.
2069:, an exhibition catalog from The Metropolitan Museum of Art (fully available online as PDF), which contains material on Cakrasaṃvara Tantra (see index)
1048:, the universe is being destroyed by evil beings (stirred up by Mara), and all the Hindu deities in the universe seek refuge in Supreme Buddha
2050:
1963:
1942:
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180:
83:
1138:). Placed on it is a double vajra, which sits as the base of a court in the middle of which is the Blessed Lord. He stands in the archer (
1080:
934:
These appropriated non-Buddhist elements were transformed, explained or erased over time, with more
Buddhist elements being added as the
2119:
2074:
996:
commonly means "vow" and sometimes "sanctuary". In the tantra it appears in various compounds, such as "the binding of the dakini net" (
877:
1993:
1383:
1063:, which are here seen as the source of the cosmic disorder. This was probably influenced by another myth in which Shiva is subdued by
1032:, just as the asura were the perpetual foes of the older vedic deities such as Indra." In this, they may have also been influenced by
1155:
and a vajra-bell embrace
Vajravarahi. Two of his hands hold up over his back a white elephant hide dripping with blood. His other a
2031:
2012:
1923:
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219:(accomplishments) – such as flight – as well as the supramundane siddhi of awakening. These are achieved through practices such as
1490:
Cakrasaṃvara, Western Tibet, late 19th century or earlier, copper alloy with inlay of silver and copper, and applied gold paint.
2066:
2022:
Gray, David B. (2003). "The
Chakrasamvara Tantra: The Text and Its Traditions". In Huntington, John C.; Bangdel, Dina (eds.).
1107:. Samvara is typically depicted with a blue-coloured body, four faces, and twelve arms, and embracing his consort, the wisdom
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95:
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yoginis and dakinis, and fierce male deities, such as the Heruka deities—who are closely modeled on Saiva deities such as
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369:
299:
293:
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43:
1020:. Asko Parpola has argued that Samvara and other similar deities which are associated with the power of illusion (
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310:
1604:
JIABS Journal of the International Association of Buddhist Studies, Volume 31 Number 1–2 2008 (2010), p. 505.
2098:
1248:, and it is likely they were grouped into this category by the later tradition. Furthermore, it seems the root
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1091:
elaborate fourfold scheme for this process of the appropriation and subordination of a non-Buddhist tradition.
837:
390:
732:
30:
870:
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148:
According to the modern scholar and translator David B. Gray, "its study and practice is maintained by the
642:
1643:
1008:
Gray writes that the name of Samvara has an ancient lineage. A figure called Śamvara can be found in the
1602:
David B. Gray, The Cakrasamvara Tantra (The Discourse of Śrī Heruka): A Study and Annotated Translation.
1274:. The oldest, word-for-word commentary. It survives in two Sanskrit manuscripts and Tibetan translation.
1164:
830:
627:
376:
75:
1526:
1911:
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725:
346:
208:. There are at least eleven surviving Sanskrit commentaries on the tantra and various Tibetan ones.
112:
in the late tenth century). The full title in the Sanskrit manuscript used by Gray's translation is:
54:
1281:
This is another early commentary that was very influential and relied upon by various later authors.
1167:
staff marked with a vajra, a skull-bowl filled with blood, a vajra noose, and the head of Brahma. A
1111:
974:
49:
35:
1476:
1298:
This is a shorter and more conservative commentary which stays closer to the Jayabhadra commentary.
1244:. Most of these texts show no internal evidence they consider themselves as subsidiary to the root
966:
The Cakrasaṃvara commentators consider the tantra to be a timeless divine revelation of either the
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1955:
The Cakrasamvara Tantra (The Discourse of Sri Heruka): A Study and Annotated Translation
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324:
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67:
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sources which portrayed the Buddhist "heresy" as a trick meant to deceive the asuras.
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1437:
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This commentary is particularly important for the Sakya school since it was used by
106:. It is roughly dated to the late 8th or early 9th century by David B. Gray (with a
1503:
1371:
1267:
939:
278:
17:
988:. This figure became popular in Buddhist circles around the 8th century. The noun
1953:
2043:
The Ecstatic Dance of Chakrasamvara: Heruka Body Mandala Practice and Commentary
2005:
Source of Supreme Bliss: Heruka Chakrasamvara Five Deity Practice and Commentary
1322:
and he is also quite erudite, quoting from a number of other sources, including
1115:
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194:
1176:) and bears his fangs. He brings together in one the nine dramatic sentiments (
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523:
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452:
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220:
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176:, and elsewhere, as Tibetan lamas have been living and teaching in diaspora."
1000:), which is associated with the term "union with Śrī Heruka." In this sense,
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1323:
1263:
1168:
1147:
1064:
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284:
247:
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is not as important in the Newari tradition, which instead privileges the
1202:
There are three genres of Cakrasaṃvara literature: "explanatory tantras" (
1143:
1079:
then becomes a Buddha in the Future, known as "Bhasmeśvara", included in
1060:
980:
The central deity of the tradition is called Samvara, Śamvara, Śrī Heruka
927:
923:
899:
895:
198:
165:
1935:
The Cakrasamvara Tantra: the discourse of Śrī Heruka (Śrīherukābhidhāna)
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derives from a verb which means to "bind," "enclose," or "conceal," and
938:
tradition developed and was adopted in major Buddhist institutions like
1531:
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1033:
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224:
39:
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http://vajrayana.faithweb.com/chakrasamvara-tantra%20its%20history.pdf
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12th century Cakrasaṃvara statue, bronze and silver and copper inlay
1291:
Devagupta's Commentary which is basically an expansion of Kambala's
902:
group focusing on transgressive practices." The British Indologist
215:
mostly comprises rituals and yogic practices which produce mundane
1933:
Gray, David B. (2007). Gray, David B.; Yarnall, Thomas F. (eds.).
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29:
2075:"Introduction to the Chakrasamvara System of Anuttarayoga Tantra"
1937:. American Institute of Buddhist Studies at Columbia University.
1341:
There are also several Tibetan commentaries, including those of
598:
1918:. Princeton, NJ: Princeton University Press. pp. 162–163.
183:, this tantra is considered to be of the "mother" class of the
53:
Sri Cakrasamvara and Vajravarahi. Nepal, 16th or 17th-century.
1301:
Durjayacandra (late 10th century scholar at Vikramashila),
1294:
Bhavyakīrti (early 10th century scholar at Vikramashila),
910:
literature appropriated numerous elements from the Shaiva
156:
valley, as well as by many Tibetan Buddhists, not only in
1761:
1759:
1719:
1717:
1284:
Bhavabhaṭṭa (late 9th century scholar at Vikramashila),
1130:
In the Samvara mandala there is a variegated lotus atop
115:
Great King of Yoginī Tantras called the Śrī Cakrasaṃvara
1566:
1564:
1626:
1624:
1622:
2003:
Dharmabhadra, Dṅul-hu; Gonsalez, David (tr.) (2010).
1826:
1824:
1822:
1734:
1732:
1704:
1702:
1689:
1687:
1258:
The main Indian commentaries to the root tantra are:
1581:
1579:
2067:Sacred Visions: Early Paintings from Central Tibet
223:(visualizing oneself as the deity) and the use of
1318:Indrabuti's Commentary which relies on Kambala's
34:Saṃvara, the central deity of the tantra, with
2024:The Circle of Bliss: Buddhist Meditational Art
189:(Unsurpassable yoga) class, also known as the
1296:Śrī-cakrasaṃvarasya-pañjikā-śūramanojñā-nāma.
1279:Sādhana-nidāna-nāma-śrī-cakrasaṃvara-pañjikā.
871:
8:
1555:
1312:Tathāgatarakṣita (scholar at Vikramashila),
120:Śrīcakrasaṃvara-nāma-mahayoginī-tantra-rāja
1337:, translated in the 14th century by Buton.
878:
864:
234:
160:itself but in other regions influenced by
1163:), and a trident. His remaining left a
1126:, the deity's mandala is described thus:
1548:
1356:
1335:śrī-tattvaviśadā-nāma-śrīsaṃvara-vṛitti
1209:The main explanatory tantras (given by
962:Cakrasamvara mandala, circa 1100, Nepal
246:
2041:Yeshe, Losang; Gonsalez, David (tr.).
1475:Cakrasaṃvara, 18th-century painting,
1326:texts and a number of other tantras."
1266:(early to mid 9th century scholar at
914:, including whole textual passages.
193:. These tantras were known for their
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1436:Closeup of a statue of the deities,
1345:(1092-1158), Buton (1290-1364), and
1272:Śrī-cakrasaṃvara-mūla-tantra-pañjikā
94:The "Binding of the Wheels" Tantra,
2073:Berzin, Alexander (February 2012).
1169:garland of fifty moist human heads
25:
1404:Saṃvara, Central Tibet circa 1400
1389:Statue of Saṃvara, 12th century,
898:, an extreme and quasi-heretical
2092:
1916:Princeton Dictionary of Buddhism
1495:
1483:
1468:
1456:
1444:
1429:
1409:
1397:
1382:
1359:
1277:Kambala (possibly 9th century),
1095:Samvara is one of the principal
890:According to David B. Gray, the
558:Thought forms and visualisation:
256:
1234:Samvarodaya, Caturyoginīsaṃpuṭa
1159:drum, an axe, a flaying knife (
1099:or meditational deities of the
906:has also written about how the
197:. The text survives in several
122:). The text is also called the
1984:; Clark, Robert (tr.) (2009).
99:
1:
1600:Sugiki, Tsunehiko. Review of
1286:Śrī-cakrasaṃvara-pañjikā-nāma
181:Tibetan classification schema
370:Gateway of the Hidden Flower
294:Indonesian Esoteric Buddhism
1198:The Cakrasaṃvara literature
1134:within an adamantine tent (
825:Ordination and transmission
2136:
2120:Tibetan Buddhist practices
2007:. Snow Lion Publications.
1556:Buswell & Lopez (2013)
300:Filipino Esoteric Buddhism
44:Metropolitan Museum of Art
2026:. Serindia Publications.
1986:The Practice Of Mahamudra
1086:According to David Gray,
71:
838:Pointing-out instruction
391:True Awakening Tradition
42:pose. Nepal, 1575-1600.
1958:, Wisdom Publications,
1952:Gray, David B. (2019),
1303:Ratnagaṇa-nāma-pañjikā.
954:Deity, myth and mandala
125:Discourse of Śrī Heruka
1366:Saṃvara 10th century,
1182:
1093:
963:
932:
271:Historical traditions:
57:
46:
2045:. Dechen Ling Press.
1451:Cakrasaṃvara painting
1128:
1088:
961:
919:
831:Esoteric transmission
754:Tattvasaṃgraha Tantra
52:
33:
2101:at Wikimedia Commons
1912:Lopez, Donald S. Jr.
1343:Sachen Kunga Nyingpo
377:New Kadampa Buddhism
102:) is an influential
55:Freer Gallery of Art
1477:Rubin Museum of Art
1314:Ubhayanibandha-nāma
1250:Cakrasaṃvara Tantra
1246:Cakrasaṃvara Tantra
1238:Vārāhī-abhisambodhi
747:Mañjuśrīnāmasamgīti
740:Mañjuśrī-mūla-kalpa
712:Cakrasaṃvara Tantra
705:Anuttarayoga Tantra
63:Cakrasaṃvara Tantra
18:Cakrasamvara Tantra
1908:Buswell, Robert Jr
1527:Guhyasamāja Tantra
1522:Guhyagarbha Tantra
1211:Buton Rinchen Drub
1081:Kāraṇḍavyūha Sūtra
973:or of the goddess
964:
912:Vidyapitha tantras
761:Vajrasekhara Sutra
719:Guhyagarbha Tantra
531:Anuttarayogatantra
503:Fourfold division:
495:Tantric techniques
384:Shambhala Buddhism
249:Vajrayana Buddhism
109:terminus ante quem
58:
47:
2097:Media related to
2079:studybuddhism.com
2052:978-0-615-78851-7
1982:Chetsang Rinpoche
1965:978-1-949163-03-2
1944:978-0-9753734-6-0
1881:, pp. 21–24.
1816:, pp. 44–45.
1780:, pp. 50–52.
1768:, pp. 41–43.
1726:, pp. 37–38.
1681:, pp. 32–35.
1573:, pp. 4, 11.
1422:Nepalese painting
1331:rtag pa'i rdo rje
1016:and as a kind of
1012:, as an enemy of
998:ḍākinījālasamvara
968:Dharmakāya Buddha
888:
887:
780:Symbols and tools
726:Kulayarāja Tantra
540:
538:Twofold division:
505:
152:community in the
130:Śrīherukābhidhāna
80:khor lo bde mchog
72:འཁོར་ལོ་བདེ་མཆོག་
16:(Redirected from
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2081:. Study Buddhism
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768:Yuthok Nyingthig
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471:Generation stage
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1975:Further reading
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1914:, eds. (2013).
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1329:*Śāśvatavajra (
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1215:Abhidhānottara,
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92:khorlo demchok,
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2083:. Retrieved
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1609:
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1551:
1504:sand mandala
1438:Musée Guimet
1372:Patna Museum
1340:
1334:
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1173:
1142:) stance on
1139:
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936:Cakrasaṃvara
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275:Ari-Acharya
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195:sexual yogas
190:
186:Anuttarayoga
185:
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164:, including
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140:Laghusaṃvara
139:
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1891:Gray (2007)
1879:Gray (2007)
1867:Gray (2007)
1855:Gray (2007)
1843:Gray (2007)
1831:Gray (2007)
1814:Gray (2007)
1802:Gray (2007)
1790:Gray (2007)
1778:Gray (2007)
1766:Gray (2007)
1751:Gray (2007)
1739:Gray (2007)
1724:Gray (2007)
1709:Gray (2007)
1694:Gray (2007)
1679:Gray (2007)
1667:Gray (2007)
1655:Gray (2007)
1631:Gray (2007)
1614:Gray (2007)
1586:Gray (2007)
1571:Gray (2007)
1213:) are: the
1116:Vajrayoginī
1112:Vajravārāhī
1103:schools of
975:Vajravārāhī
850:Vajracharya
446:Bodhisattva
332:Inner Asian
307:East Asian
206:manuscripts
36:Vajravārāhī
2109:Categories
2085:2016-06-03
1901:References
1347:Tsongkhapa
1240:, and the
1073:Akanishtha
1050:Vajradhara
984:or simply
682:Ganachakra
657:Death yoga
650:Dream yoga
636:Inner heat
621:Deity yoga
524:Yogatantra
517:Charyayoga
453:Kalachakra
441:Buddhahood
416:Mahasiddha
267:Traditions
231:Background
221:deity yoga
132:) and the
1424:from 1490
1370:, at the
1368:Ratnagiri
1223:Ḍākārṇava
1219:Vajradāka
1185:Practices
1165:khatvanga
1148:Kalaratri
1065:Vajrapāṇi
1026:Maheśvara
896:Kapalikas
676:Festivals
628:Six yogas
614:Guru yoga
510:Kriyayoga
465:Practices
154:Kathmandu
1516:See also
1324:Yogacara
1178:navarasa
1144:Bhairava
1114:(a.k.a.
1046:Samayoga
1030:Narayana
1010:Rig Veda
928:Bhairava
924:Mahakala
664:Sex yoga
409:Tantrism
341:Altaic (
325:Nepalese
316:Japanese
240:a series
238:Part of
199:Sanskrit
166:Mongolia
1418:mandala
1353:Gallery
1120:Yab-Yum
1067:in the
1044:In the
1034:Puranic
1002:samvara
994:samvara
990:samvara
813:Yab-Yum
607:Ngöndro
585:Thangka
564:Mandala
435:Pursuit
403:History
351:b, t, k
337:Tibetan
311:Chinese
225:mantras
217:siddhis
203:Tibetan
179:In the
96:Chinese
68:Tibetan
40:Yab-Yum
2049:
2030:
2011:
1992:
1962:
1941:
1922:
1510:, 2011
1508:Bochum
1391:Bengal
1161:kartri
1157:damaru
1140:alidha
1109:dakini
986:Heruka
845:Samaya
803:Phurba
796:Melong
791:Ghanta
786:Damaru
592:Yantra
571:Mantra
488:Tukdam
423:Sahaja
285:Yunnan
170:Russia
98::
1543:Notes
1376:Bihar
1264:Laṅka
1153:vajra
1118:) in
1101:Sarma
1097:yidam
1077:Shiva
1057:Rudra
1018:asura
1014:Indra
948:Rudra
944:Shiva
900:Saiva
808:Vajra
578:Mudra
483:Phowa
174:China
158:Tibet
76:Wylie
2047:ISBN
2028:ISBN
2009:ISBN
1990:ISBN
1960:ISBN
1939:ISBN
1920:ISBN
1333:)'s
1217:the
1146:and
1059:and
1028:and
1022:maya
926:and
599:Yoga
211:The
201:and
100:勝樂金剛
60:The
1270:),
142:).
84:THL
78:: '
38:in
2111::
2077:.
1910:;
1821:^
1758:^
1731:^
1716:^
1701:^
1686:^
1621:^
1593:^
1578:^
1563:^
1506:,
1420:,
1374:,
1236:;
1232:,
1225:,
1221:;
1180:).
977:.
353:,
349:,
345:,
242:on
227:.
172:,
168:,
90:,
86::
82:,
74:,
70::
2088:.
2055:.
2036:.
2017:.
1998:.
1947:.
1928:.
1804:.
1558:.
1309:.
1172:(
982:,
946:(
879:e
872:t
865:v
630::
601::
497::
357:)
355:y
347:x
343:o
302:†
296:†
281:†
138:(
128:(
118:(
66:(
20:)
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