Buddhist texts: Encyclopedia II - Buddhist texts - Vajrayana Texts

Buddhist texts - Vajrayana Texts

Buddhist texts - Buddhist tantras

The canon of the Vajrayana schools includes a number of Nikaya-related texts from a number of the schools, as well as Mahayana sutras. However it is the specifically Vajrayana texts that most strongly characterise it. They are considered to be the word of the Buddha, and the Tibetan Canon contains translations of almost 500 tantras and over 2000 commentaries to them. The texts are typically concerned with elaborate rituals and meditations.

A late Tibetan tradition has made a four-fold classification into:

Kriyā tantras. These form a large subgroup which appeared between the 2nd and 6th centuries CE. The Kriya tantras focus on actions (ritual etc.). Each centres around a particular Buddha or Bodhisattva, and many are based around dharanis. Examples include the Mahāmegha Sutra, the āryamañjushrīmūlakalpa, the Subhāpariprcchā Sutra, and the Aparimitāyurjñānahrdayadhāranī.

Carya tantras. This is a small class of texts that probably emerged after the 6th century. Entirely centred on the worship of the Buddha Vairocana. The best known example is the Mahāvairocanābhisambodhi Tantra (aka Mahavairocana Sutra) which became a foundational text for the Shingon School of Japan.

Yoga tantras likewise focus on Vairocana, and include the Srvatathāgatatattvasamgraha Tantra and the Sarvadurgatiparishodhana Tantra.

Anuttara tantras. This most advanced class of tantra focuses on mental transformation and less on ritual actions. They are sometimes further divided into the so-called Father Tantras and Mother Tantras.

• Firstly there are the yogottara (or higher union) tantras, also known as father tantras, or upāya (skilful means) tantras. They focus on the Buddha Akshobhya and his consort Māmaki. The Guhyasamāja Tantra comes from this class of tantras, dating probably from the 8th century.
• Secondly prajña or mother tantras, (also known as yogini tantras) dating from the late 8th century. Akshobhya is still the central figure, but he now appears in his wrathful form as Heruka. Female figures take on a much greater significance, becoming as important as male figures, if not more so. The Samvara Tantra was translated into Tibetan in the 8th century. Other members of this class, such as the Hevajra Tantra, appeared in the 10th century.
• The Kalachakra tantra is sometimes said to be an advaya or non-dual tantra. It appeared very late in the development of tantric Buddhism - in the mid 11th century - and is written in classical Sanskrit, rather than the usual mixture of Prakrit and the characteristic "allusive speech" (samdhyābhāshā). For the first time the teachings refer to the ādhibuddha, or primordial Buddha.

Textual evidence suggests that some of these texts are in fact Shaivite Tantras adopted and adapted to Buddhist purposes, and many similarities in iconography and ritual can be seen in them.

Buddhist texts - Other products of the Vajrayana literature

The Sādhanamālā is a collection of Sādhanas or spiritual practices

Vajrayana adepts, known as siddhas, often expounded their teachings in the form of songs. Collections of these songs such as the Caryāgīti which is a collection of songs by various 'siddhas' are popular; the Dohakosha is a collection of songs by the siddha Saraha from the 9th century. A collection known in English as The Hundred Thousand Songs of Milarepa is also popular.

Terma texts are hidden to be rediscovered at a later date. Padmasambhava wrote, and hid, many termas. The best known terma text is probably the Bardo thodol, Awakening in the Bardo State, also known as the Tibetan Book of the Dead. The person who finds a terma text is known as a terton.

Kukai wrote a number of treatises on Vajrayana Buddhism which are distinctive to his Shingon Buddhism.

Adapted from the Wikipedia article "Vajrayana Texts", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki