This Special Issue gives attention to intersections and relationships between philosophical and contemplative dimensions of Buddhist tantric traditions. While Buddhist philosophy and tantric practice have received increasing attention from contemporary scholarship, their intersections and mutual influences remain relatively underexplored. To fill this lacuna, this issue will explore how historical and contemporary Buddhist tantric practices are informed by philosophical ideas developed within tantric social circles and assimilated from broader pools of Buddhist and/or non-Buddhist cultural matrices. Given the centrality of contemplative practice to Tantra, the Special Issue is concerned with longstanding questions about how philosophy informs tantric practice, and vice versa, how practices may inform tantric views.
After a century and a half of focus on Buddhist doctrine, academic attention is increasingly being paid to practice. What remains undertheorized, however, is the relation between the two. Despite its prevalence, the dichotomous representation of doctrine and practice is methodologically dysfunctional. As an alternative, it is proposed that the relation between doctrine and practice is better understood as dialectical, sometimes represented in Buddhist literature by the image of “the two wings of a bird.” This relation is explored by examining a particular tantric ritual, a Shingon homa.
Buddhist thinkers in Tibet, most especially those associated with Tibet’s Nyingma or Old School of Buddhism, have produced a rich and understudied current of tantric philosophy advancing the authority, validity, and rationality of the tantric view. This paper examines the text, Establishing Appearance as Divine (Snang ba lhar bsgrub pa) by Rongzom (fl. 11th–12th c.). It is our earliest documented instance of a Tibetan “tantric pramāṇa”—that is, an approach characterized by the philosophical integration of exoteric philosophical thought and esoteric ritual and ideology. As such, and in contrast to more narrowly focused studies of Tibetan ritual or Tibetan philosophy, this paper details the form, content, and context of Rongzom’s tantric pramāṇa or epistemological discourse in terms of both classical epistemology and Buddhist Tantra. This study thus sheds light on the relationship envisioned between ritual and philosophy in traditions of Vajrayāna.
The paper aims to shed further light on the boran kammaṭṭhāna, or “old meditation,” tradition by providing a summary and an analysis of a meditation manual titled “Baep Doen That” (literally, “Model for walking the elements”) attributed to the Supreme Patriarch Suk Kai Thuean (1733–1822), the fourth Saṅgharāja of Bangkok, Thailand. The analysis of the manual incorporates the author’s interviews with Phra Khru Sitthisangwon (Wira Ṭhanāvīro) of Wat Ratchasittharam, the current lineage holder of Supreme Patriarch Suk’s meditation.
Dharmakīrti’s view of yogic perception (yogipratyakṣa) and mental cultivation (bhāvanā) has generated a good deal of discussion—in Dharmakīrti’s text tradition, in the works of its various critics, and in the contemporary study of Buddhist philosophy. However, tantric authors’ appeals to yogic perception are at odds with Dharmakīrti’s intentions in important ways. In this paper, I show why this appropriation of Dharmakīrti on yogic perception might be surprising, and then I reveal a tantalizing thread of Dharmakīrtian thinking about cultivation that nevertheless runs through certain Sanskrit Buddhist tantric debates.
Buddhist amulets have been a topic of academic research for decades. But scholarly presuppositions that amulets have circulated primarily in popular Buddhist milieus, related only tangentially to the pursuits of elite practitioners, has limited our appreciation of how amulets have inflected philosophical and contemplative concerns. This article aims to challenge this lopsided perspective by showing how Buddhists in Tibet integrated analytic contemplation into the practice of writing down, wearing, and putting into practice short tantric scriptures that claim to liberate through wearing.
