The article is devoted to the historical and philosophical problems of the study of the text of the "Gridaya Sutra" ("Sherab Nyingpo") within the tradition of Tibetan Buddhism. As a prolegomena, an overview of the field of translation was chosen - for a better understanding of both the logic of the formation of the Buddhist tradition of the Prajna-paramita sutras in India (which is revealed during translations from Sanskrit into Western languages), and the principles of their textual transmission to Tibet (...) (through the clarification of the principles of Tibetan translation from Sanskrit in the Lotsa tradition). The purpose of the study is to identify the mechanism that made it possible to make a transition in the Buddhist religious and philosophical space from the intellectual understanding of the ideas of emptiness (explained in the Magayana sutras) to their direct practice, the meaning of which is the detection of emptiness in one's own stream of consciousness (proposed by the tantric teachings of Vajrayana).. And since the "Gridaya-sutra" is the quintessence of the entire tradition of Prajna-paramita texts and contains a unique Buddhist mantra of "consolation in suffering", it, as a representative of the teachings of the sutras, was chosen for comparative analysis with the tradition of Mantrayana texts, i.e. Tantrayana. The representative of the tantric tradition was chosen to be the teaching text of the highest class of tantras - the Anuttarayogatantra called Kalachakra, which, due to its systematic development and strong semantic connections with classical Buddhist sciences, is considered the most consistent and structured tantra. As a result of research in Kalachakra, a specific complication of the meanings of the "Gridaya-sutra" was revealed, which opened the way for the individual from contemplating the emptiness of dharmas to collapsing the space-time continuum of the inner experience of conceptuality into a transcendent singularity for the sake of understanding true knowledge (jnana). In addition, the key mechanism of such a transition, which made it possible for the third turning of the Dharma wheel to become a continuation of the practice of the second turning, and not just another separate method, turned out to be the mechanism of the mantra, which is transformed from a concise morphological formula in the "Gridaya-sutra" into a phonetic formula in the Kalachakra. Therefore, the "Gridaya-sutra" takes the place of a trigger in the paramitayana, which makes it possible to organically connect the "higher" arsenal of Buddhist tantra to the process of enlightenment. (shrink)

For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. Buddhahood, in contrast, (...) is a condition of uncompounded knowledge where basic mind blossoms without temporal or other cognitive distinctions, unmade, unfabricated, luminous and pristine. Cyclical existence involves both the ultimate and the conventional as it moves through six bardos—all of which are the effulgent of the basal clear light—until Buddhahood. The six are: the bardo of this life ; the bardo of dream; the bardo of meditation; the bardo of dying; the bardo of dharmata ; and the bardo of existence. Each realm is both ultimate and conventional, and has specific initiation-based yogas to investigate these differences. The process of transition from one to the next involves at least three bodies, one mind, and aspects of speech. In each bardo, the character of the now as embodiment and temporal knowing varies yet a complete and consistent cross-bardo yogic wisdom leads to its total cessation in the basal clear light; the now is extinguished. The author presents, from the viewpoint of a knowledgeable practitioner of over 30 years, an essay on Vajrayana Buddhist time, drawing implications for Fraser’s time typology. The essay will draw from English translations of significant older, tantric texts on dream yoga, deity yoga, the Chod, tantric time, the bardo of death, and empowerment. Useful practices that can be applied by the audience to test the tradition and author’s assertions will be suggested. (shrink)

Abstract. By the 7th century a new form of Buddhism known as Tantrism had developed through the blend of Mahayana with popular folk belief and magic in northern India. Similar to Hindu Tantrism, which arose about the same time, Buddhist Tantrism differs from Mahayana in its strong emphasis on sacramental action. Also known as Vajrayana, the Diamond Vehicle, Tantrism is an esoteric tradition. Its initiation ceremonies involve entry into a mandala, a mystic circle or symbolic map of the spiritual (...) universe. Also important in Tantrism is the use of mudras, or ritual gestures, and mantras, or sacred syllables, which are repeatedly chanted and used as a focus for meditation. Vajrayana became the dominant form of Buddhism in Tibet and was also transmitted through China to Japan, where it continues to be practiced by the Shingon sect. This is the usual understanding of Tibetan Tantra. With a feeling of great dismay, I regret to say that this is an understanding without any foundation. This is nothing more than an exotic superstition when separated from its metaphysical foundations. What Alfred North Whitehead tells us about Christianity can be transmitted with small changes to Buddhism. Whitehead says: "Christianity would long ago have sunk into a noxious superstition, apart from the Levantine and European intellectual movement, sustained from the very beginning until now. This intellectual movement is the effort of Reason to provide an accurate system of theology. Indeed, in outlying districts where this effort at rationalization died away, the religion has in fact sunk into the decrepitude of failure" (A.N.Whitehead, Adventures of Ideas, The Free Press Paperback Edition 1967, page 162). In this short history in images I will present the Metaphysical Foundations of Tibetan Tantra. That is mainly the philosophy of the Indian philosopher Nagarjuna (2nd century CE) in comparison to the British philosopher Alfred North Whitehead (1861-1947). [The end of the abstract] . (shrink)

The paper by Monteiro, Musten and Compson (2014) is to be commended for providing a comprehensive discussion of the compatibility issues arising from the integration of mindfulness – a 2,500-year-old Buddhist practice – into research and applied psychological domains. Consistent with the observations of various others (e.g., Dunne, 2011; Kang & Whittingham, 2010), Monteiro and colleagues have not only highlighted that there are differences in how Buddhism and contemporary mindfulness interventional approaches interpret and contextualize mindfulness, but there are also differing (...) interpretations of mindfulness within Buddhism. These apparent differences within Buddhism are arguably more noticeable when making comparisons across Buddhist vehicles (i.e., Theravada, Mahayana, Vajrayana), but to a lesser extent intra-vehicular differences can also be said to exist (i.e., differences between Buddhist traditions of the same vehicle). This commentary investigates the validity of some of these different Buddhist constructions of mindfulness, and then discusses how a better understanding of their scriptural and conceptual soundness (or lack thereof) may help to reconcile some of the actual and perceived incompatibility between Buddhist practice and contemporary secular mindfulness-based approaches. (shrink)

The article examines the peculiarities of the spreading of Buddhism in Ukraine through the prism of modern global trends. The most famous areas, schools, and teachers were chosen for the convenience of the study. It should be noted that not all Buddhist centers have official registration, occupying rather an informal niche. In the example of schools that are registered and continue activities in Ukraine, we note commonalities in the processes of adaptation and dialogue with local cultures. This feature is common (...) to European, American, and Ukrainian Buddhism in all its various forms. The author draws attention to the fact that common trends determine our involvement in global processes and certain problems in the understanding, translations, and formation of unique local forms of Buddhism, which are also part of the process of spreading this teaching, and its religious, and philosophical forms in Ukraine. Among the presented schools of Buddhism in Ukraine, we can mention: Theravada, Zen, and Tibetan schools, which are accordingly classified by famous Buddhist scholars (Theravada, Mahayana, and Vajrayana). Also, teachers with personal traits, who continue active missionary and educational activities deserve special attention. Based on the analysis of the features of the spread of Buddhism in Ukraine, the author of the article claims that, in general, global processes affect the Buddhist Sangha in Ukraine, and therefore the trends common to the West (Western Europe and North America) are also preserved for local schools. Among the noticeable changes are the gradual Ukrainization of Buddhist texts, religious practice, and liturgy, the representation of the main trends and schools that were first assimilated in the West and then continued their journey in post-Soviet countries and the concentration of communities in large cities. With the preservation of the further trends of Buddhism in Ukraine, we can predict a gradual increase in the number of Buddhist centers, mainly in big cities, where there is a need for alternatives to Christian forms of religion or religious philosophy. Ukrainization is also noticeable, albeit very slowly, but the need for Ukrainian-speaking teachers, books, sacred texts, and sermons is growing. We hope that these trends will continue in the future. (shrink)

This is a rebuttal to the wrong notions of Sarah H Jacoby.