
Contents
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Introduction Introduction
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Defining Tantrism Defining Tantrism
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The First Soteriological Buddhist Tantras The First Soteriological Buddhist Tantras
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Vajrayāna and the Sarvatathāgatatattvasaṃgraha Vajrayāna and the Sarvatathāgatatattvasaṃgraha
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Beyond Convention and Conceptuality: The Guhyasamāja Beyond Convention and Conceptuality: The Guhyasamāja
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The Subaltern Theophany of the Sarvabuddhasamāyoga The Subaltern Theophany of the Sarvabuddhasamāyoga
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Pioneering Interpretations of Tantric Buddhist Soteriology Pioneering Interpretations of Tantric Buddhist Soteriology
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Contesting Nonconceptuality: The Tattvasiddhi and the Sūtakamelāpaka Contesting Nonconceptuality: The Tattvasiddhi and the Sūtakamelāpaka
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Carnal or Chaste: Monastic Receptions of the Guhyasamāja Carnal or Chaste: Monastic Receptions of the Guhyasamāja
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Jñānapāda’s School of Guhyasamāja Interpretation Jñānapāda’s School of Guhyasamāja Interpretation
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The Āryas’ Guhyasamāja Exegesis and the Kālacakra The Āryas’ Guhyasamāja Exegesis and the Kālacakra
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Tantric Praxis as One of Three Ways to Salvation Tantric Praxis as One of Three Ways to Salvation
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The Way of Mantras and the Way of the Perfections The Way of Mantras and the Way of the Perfections
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The Nayatraya Treatises The Nayatraya Treatises
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Conclusions Conclusions
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Abbreviations Abbreviations
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Notes Notes
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References References
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37 The Soteriologies of Buddhist Tantrism
Get accessIain Sinclair, The University of Queensland
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Published:22 February 2024
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Abstract
Tantric Buddhist practices, often regarded as transgressive or liminal, diverge from the sedate ways of the monastic establishment and the bodhisattva ideal of selfless altruism. The reconciliation of these quite different paths to enlightenment is one of the landmark intellectual projects of late Buddhism. Tantrism was conceived as a way (naya) or vehicle (yāna) leading to awakening that could be followed alongside monastic or bodhisattva religiosity in spite of its antinomian tendencies. The eradication of conceptuality (vikalpa) is one common goal that was especially suited to tantric methods, although views differed on the compatibility of these methods with Buddhist norms. The soteriology of Buddhist tantrism was developed over generations by members of the monastic community, such as Śāntarakṣita and deutero-Āryadeva; by non-monastic yogīs such as Indrabhūti and Padmavajra; and by adepts who had practised both monasticism and tantrism, such as Jñānapāda, Atiśa and Advayavajra.
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