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Davidson, Ronald M.

doi:10.1023/a:1014563830752

Cited by 21 publications

(2 citation statements)

References 7 publications

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“…Finally, it may be noted in brief that the siddhas are as much literary archetypes as they are rather elusive historic figures; exceedingly difficult to be located and differentiated as their spheres of activity often overlap and a lot of name confusion and historical mix-ups are at play. On the importance of the siddhas and their culture, see Davidson (2002) and Szántó (2019).…”

Section: Notesmentioning

confidence: 99%

Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi

Schott

2024

Religions

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The religious worldview of the mantranaya (esoteric Mahāyāna or Vajrayāna) can arguably be seen as rooted in the perspective that reality (tattva) is to be self-experienced (svasamvedya) through contemplative practices, serving as both their means (upāya) and expression (caryā). The tantric path-model of Padmavajra’s Guhyasiddhi, an exegetical text in the Guhyasamāja tradition, supposedly enables individuals to rapidly realize reality, a state also referred to as mahāmudrā or other, within a single lifetime. This path-model describes a transformation leading to the revelation of ultimate realization leaving behind conventional means. These two levels correspond to two stages, the stage of arising (utpattikrama), serving as the foundation for the stage of the arisen (utpannakrama). While the first stage is like a supporting framework giving rise to the correct view, in the second stage, the practitioner cultivates the view that has arisen. The practices of the latter stage eventually become inseparable from the view itself, meaning they are practical expressions of the view exemplified in doctrines like unmattavrata and other forms of observances integral to the mahāmudrā doctrine. Thus, contemplative practices and the established worldview mutually inform each other in a reciprocal relationship. Simultaneously, this system of practice and view continues to influence and shape religious practices and rituals as they are transmitted, e.g., through teacher–disciple lineages (guruparaṃparā). In this paper, I will explore this relationship through the critical edition and annotated translation of Guhyasiddhi’s first chapter by Padmavajra (ca. late 8th and early 9th century), in which a clear exposition of the relationship in question is presented. My analysis of it, thus connecting the work to more general Buddhist concepts, follows a two-level framework, that is, the well-known two-fold system of conventional/implicit (a) and definitive/explicit (b), which can be seen as equivalent to utpatti- (a) and utpannakrama (b). The efficiency of promoted practices accords with the practitioner’s correct assessment of tattva which, following Padmavajra, is the basis for engagement in tantric practices per se. The first part provides the analysis, given in 1.1–1.5, of Padmavajra‘s system and is based on the second part, the annotated translation (2.1) and critical edition (2.2) of Padma-vajra’s Guhyasiddhi chapter one.

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Section: Notesmentioning

confidence: 99%

Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi

Schott

2024

Religions

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“…61-64). On the history and application of the term in the primary and secondary literature see Davidson (2002). Finally, one may add that this rather elusive and broad term has been applied throughout the Indian and Tibetan literary spheres and may also include the Tibetan text types Glu and mGur.…”

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confidence: 99%

Rethinking Terms: Dohā, Vajra-, and Caryāgīti

Schott

2023

Religions

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Dohās, vajragīti, and caryāgīti are key terms associated with the poetic writings of the Mahāsiddhas. This study focuses on Apabhraṃśa dohās, their commentaries, Tibetan translations, and collections containing them, shedding light on previously neglected aspects of this text type. By investigating the historical and original contexts of these three terms and comparing them to their later applications in traditional contexts and academia, this paper argues against the prevailing notion that they are genetically distinct and that this text type is primarily defined by orality and spontaneity. Consequently, it challenges the romanticized myth of certain origin narratives, such as student–teacher encounters. Instead, this brief presentation demonstrates that the often-repeated stereotypical definitions of these terms should be largely rejected, as they are merely different labels for the same text type with blurred and ill-defined subcategories. The analysis of primary sources reveals that various facets, e.g., compilation (an important but neglected aspect), go beyond the strongly emphasized oral component of this text type, thereby leading to the inaccurate definitions of the terms. In conclusion, intertextuality, compilation, and assigned authorship are crucial yet overlooked elements in defining the text type and understanding its function.

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Bāuls

Cantú¹

2018

Hinduism and Tribal Religions

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Cited by 21 publications

References 7 publications

Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi

Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi

Rethinking Terms: Dohā, Vajra-, and Caryāgīti

Bāuls

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