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This volume contains The Adamantine Pinnacle Sutra and The Susiddhikara Sutra, two important texts in the corpus of Buddhist Tantric literature. These texts include a general introduction in the conventional format of Buddhist scriptures and a supplementary introduction that describes the nature of Mahavairocana, equatable with the Dharma-body, first primarily from the perspective of his aspect as the essence of the Sixteen Bodhisattvas in the Dharma, Great, and Samaya Mandalas, and then in his capacity as the essence of the Dharma-realm. The body describes the samadhis characteristic of the Yoga Tantras, an exposition of the rites of initiation, a description of the rites to be performed by the teacher in the mandala, the manner in which he is to initiate the disciple, and how the disciple is to obtain various types of "success" and "seal-knowledge" required for performing rituals associated with the Great Mandala "Adamantine Realm", along with miscellaneous rules.
The great Buddhist priest Kûkai (774-835) is credited with the introduction and establishment of tantric -or esoteric -Buddhism in early ninth-century Japan. In Ryûichi Abé examines this important religious figure -neglected in modern academic literatu
Chinese Esoteric Buddhism is generally held to have been established as a distinct and institutionalized Buddhist school in eighth-century China by “the Three Great Masters of Kaiyuan”: Śubhākarasiṃha, Vajrabodhi, and Amoghavajra. Geoffrey C. Goble provides an innovative account of the tradition’s emergence that sheds new light on the structures and traditions that shaped its institutionalization. Goble focuses on Amoghavajra (704–774), contending that he was the central figure in Esoteric Buddhism’s rapid rise in Tang dynasty China, and the other two “patriarchs” are known primarily through Amoghavajra’s teachings and writings. He presents the scriptural, mythological, and practical aspects of Chinese Esoteric Buddhism in the eighth century and places them in the historical contexts within which Amoghavajra operated. By telling the story of Amoghavajra’s rise to prominence and of Esoteric Buddhism’s corresponding institutionalization in China, Goble makes the case that the evolution of this tradition was predicated on Indic scriptures and practical norms rather than being the product of conscious adaptation to a Chinese cultural environment. He demonstrates that Esoteric Buddhism was employed by Chinese rulers to defeat military and political rivals. Based on close readings of a broad range of textual sources previously untapped by English-language scholarship, this book overturns many assumptions about the origins of Chinese Esoteric Buddhism.
The larger sutra on Amitāyus (Taishō volume 12, number 360) -- The sutra on contemplation of Amitāyus (Taishō volume 12, number 365) -- The smaller sutra on Amitāyus (Taishō volume 12, number 366).
Meditation techniques, including mindfulness, have become popular wellbeing practices and the scientific study of their effects has recently turned 50 years old. But how much do we know about them: what were they developed for and by whom? How similar or different are they, how effective can they be in changing our minds and biology, what are their social and ethical implications? The Oxford Handbook of Meditation is the most comprehensive volume published on meditation, written in accessible language by world-leading experts on the science and history of these techniques. It covers the development of meditation across the world and the varieties of its practices and experiences. It includes approaches from various disciplines, including psychology, neuroscience, history, anthropology, and sociology and it explores its potential for therapeutic and social change, as well as unusual or negative effects. Edited by practitioner-researchers, this book is the ultimate guide for all interested in meditation, including teachers, clinicians, therapists, researchers, or anyone who would like to learn more about this topic.
In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. Choying Tobden Dorje’s magnum opus appears in English here for the first time. In Foundations of the Buddhist Path, which covers the first ten of the treatise’s twenty-five books, the author surveys the scope of the entire work and then begins with the topics that set the cornerstones for all subsequent Buddhist practice: what constitutes proper spiritual apprenticeship, how to receive the teachings, how to make the best use of this life, and how to motivate ourselves to generate effort on the spiritual path. He then describes refuge and the vows that define the path of individual liberation before turning to the bodhisattva’s way—buddha nature, how to uplift the mind to supreme awakening, the bodhisattva’s training, and the attainments of the paths leading to supreme awakening.
A masterful translation of one of the most influential Buddhist sutras—the Avatamsaka Sutra—by one of the greatest translators of Buddhist texts of our time Known in Chinese as Hua-yen and in Japanese as Kegon-kyo, the Avatamsaka Sutra, or Flower Ornament Scripture, is held in the highest regard and studied by Buddhists of all traditions. Through its structure and symbolism, as well as through its concisely stated principles, it conveys a vast range of Buddhist teachings. This one-volume edition contains Thomas Cleary’s definitive translation of all thirty-nine books of the sutra, along with an introduction, a glossary, and Cleary’s translation of Li Tongxuan’s seventh-century guide to the final book, the Gandavyuha, “Entry into the Realm of Reality.”
The Buddha's definitive teachings on how we should understand the ground of enlightenment and the nature and qualities of buddhahood. All sentient beings, without exception, have buddha nature—the inherent purity and perfection of the mind, untouched by changing mental states. Thus there is neither any reason for conceit nor self-contempt. This is obscured by veils that are removable and do not touch the inherent purity and perfection of the nature of the mind. The Mahayana Uttaratantra Shastra, one of the “Five Treatises” said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha’s definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view that forms the basis for Vajrayana, and especially Mahamudra, practice.
In considering medieval illustrated Buddhist manuscripts as sacred objects of cultic innovation, Receptacle of the Sacred explores how and why the South Asian Buddhist book-cult has survived for almost two millennia to the present. A book “manuscript” should be understood as a form of sacred space: a temple in microcosm, not only imbued with divine presence but also layered with the memories of many generations of users. Jinah Kim argues that illustrating a manuscript with Buddhist imagery not only empowered it as a three-dimensional sacred object, but also made it a suitable tool for the spiritual transformation of medieval Indian practitioners. Through a detailed historical analysis of Sanskrit colophons on patronage, production, and use of illustrated manuscripts, she suggests that while Buddhism’s disappearance in eastern India was a slow and gradual process, the Buddhist book-cult played an important role in sustaining its identity. In addition, by examining the physical traces left by later Nepalese users and the contemporary ritual use of the book in Nepal, Kim shows how human agency was critical in perpetuating and intensifying the potency of a manuscript as a sacred object throughout time.