Форум » ПУБЛИКАЦИЯ И ПОИСК » Интерестные статьи по сутрам и дхарани » Ответить
Интерестные статьи по сутрам и дхарани
Suraj: The pratityasamutpadagatha and its role in the medieval cult http://web.stanford.edu/~protass/files/Boucher_Daniel%20-%20Pratityasamutpaadagaathaa%20and%20relics.pdf
Ответов - 101, стр:
1 2 3 All
Suraj: 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
Suraj: 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.
Suraj: 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
Suraj: 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
Suraj: 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
Suraj: 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
Suraj: 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
Suraj: 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.
Suraj: 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.
Suraj: 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.
Сухой лист: 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 ?...
Suraj: 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 ....
Suraj: 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...
Suraj: Gergely Hidas Powers of Protection The Buddhist Tradition of Spells in the Dhāraṇīsaṃgraha Collections https://www.researchgate.net/publication/352253306_Powers_of_Protection_The_Buddhist_Tradition_of_Spells_in_the_Dharanisamgraha_Collections/fulltext/60c0cbee4585157774c1fe5d/Powers-of-Protection-The-Buddhist-Tradition-of-Spells-in-the-Dharanisamgraha-Collections.pdf?_tp=eyJjb250ZXh0Ijp7ImZpcnN0UGFnZSI6InB1YmxpY2F0aW9uIiwicGFnZSI6InB1YmxpY2F0aW9uIn19 Там обзор сборников дхарани в различных архивах музеев и институтов собранных по всей Азии. Каталоги и транслитерация санскрита некоторых сборников. Дорогое удовольствие, но для сравнения с исковерканными тибетскими, китайскими, японскими и корейскими записями, - вещь бесценная. Книга в продаже eсть, но очень кусачие цены! Читая... Найдено около сотни таких сборников, их содержание разнится числом дхарани от 10 до 400. ПО характеру они все компиляции мантр и дхарани различного состава, последовательности и организации по группам. ПО сравнению с западными гримуарами и сборниками колдовских молитв и заговоров, - это океан буддийских дхарани по сравнению с лужей...
Suraj: 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.
Suraj: 21 Taras Dharani Mantras in Sanskrit: https://www.youtube.com/watch?v=w-xDf4t6tZ8
Suraj: The transmission of the Grahamātṛkādhāraṇī and other Buddhist planetary astral texts Bill M. Mak Kyoto University https://www.academia.edu/34320010/The_transmission_of_the_Graham%C4%81t%E1%B9%9Bk%C4%81dh%C4%81ra%E1%B9%87%C4%AB_and_other_Buddhist_planetary_astral_texts_handout_
Suraj: Astral Cult in the Encompassing Mind: Rethinking the 'Stellar Magic Circle' from Khara-Khoto Yang LIAO 廖暘 2023, Acta Orientalia Hung. Vol. 76, Issue 1 https://www.academia.edu/99732381/Astral_Cult_in_the_Encompassing_Mind_Rethinking_the_Stellar_Magic_Circle_from_Khara_Khoto
Suraj: Dhāraṇī and Spells in Medieval Sinitic Buddhism Richard D McBride 2005, Journal of the International Association of Buddhist Studies https://www.academia.edu/81388269/Dh%C4%81ra%E1%B9%87%C4%AB_and_Spells_in_Medieval_Sinitic_Buddhism
Suraj: Dhāraṇī and Pratibhāna: Memory and Eloquence of the Bodhisattvas Jens Erland Braarvig 1985 https://www.academia.edu/56939876/Dh%C4%81ra%E1%B9%87%C4%AB_and_Pratibh%C4%81na_Memory_and_Eloquence_of_the_Bodhisattvas?email_work_card=title
Suraj: Собрание не опубликованных переводов на английский текстов китайского канона, куда входят переводы и эзотерического раздела: https://www.shingansportal.com/s%C5%ABtra-translations
полная версия страницы