By Dr Robert Mayer
Approximately part the amount is taken up by means of an difficult Tibetan textual content version of 4 chapters from the Phur pa bcu gnyis (PCN), a well known yet to date little-studied tantric textual content of the Nying-ma-pa institution of Tibetan Buddhism, followed by means of a long and hugely technical dialogue of the issues fascinated by modifying texts of this sort ...The introductory fabric of Mayer's publication offers a masterly and unique precis of the problems raised via those difficulties. The questions concerned, these of canonicity, authenticity, imaginative and prescient and revelation, are very important to the knowledge of Tibetan and different traditions of Buddhism within the west. Mayer's ebook is the 1st large try and current an total photo of those matters ...Appealing to scholars of Tibetan Buddhism to develop their horizons, Mayer presents striking facts of the benefits in doing so ...He units this paintings in a huge highbrow framework drawn from the sociology of faith.
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Extra resources for A Scripture of the Ancient Tantra Collection: The Phur-pa bcu-gnyis
Th~se texts indicate that from the very beginning, the Buddha seems to have encouraged his disciples in equal measure in two contrasting types of activity: those aimed at cultivating insight within oneself, and those aimed at creating spiritual opportunities for others (Mayer 1985). a ascetics and the clerical world-affirming social religion of the caste Brahmins. A lasting consequence of the Buddha's formulation of his new synthetic "Middle Way" is that both shamanic and clerical currents, both individualistic and social forms of religion, have typically remained distinctively visible yet inseparably interdependent in all subsequent Buddhist teaching.
Kapstein saw the Yogacara tradition and the scriptures of the "Third Turning" and also the Ghanavyahasatra as exemplifying this tendency. He singled out the Ratnagotravibhiiga tradition according to its gzhan-stong interpreters as the main extension of this outlook in Tibet. K. " These are expressed within the Tibetan tradition as the views of selfemptiness (rang-stong) and other-emptiness (gzhan-stong). She epitomises these two complex doctrinal positions with the statement that "roughly speaking self-emptiness is the empty nature of illusory phenomena that are not actually there and other-emptiness is the empty nature of reality which actually is there" (Hookham 1991a:149) .
The second type of activity encompasses, broadly speaking, the necessarily communal and social activities of organisation and teaching that make the saving medicine of Dhamma available to others,· prescribed in. texts such as Mahavagga ill and Cullavagga VI or Vinaya 1,21,22 (Mayer 1985:2). In terms of Samuel's categories, these passages in the Vinaya give a highly clerical version of Buddhism: the 38 A SCRIPTURE OF THE ANCIENT T ANTRA COLLECTION first two prescribe in great detail the building and administration of large monastic establishments and their relationships with society at large, and the third contains the admonition to the first 61 arahants to go out into the world and preach.
A Scripture of the Ancient Tantra Collection: The Phur-pa bcu-gnyis by Dr Robert Mayer