Beyond Spatial and Temporal Contingencies: Tantric Rituals in Eastern Central Asia under Tangut Rule, 11th–13th C.

Meinert, Carmen

doi:10.1163/9789004508446_012

Cited by 2 publications

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“…A detailed attempt to apply this analytical tool to the context of the tantric practice of evocation (Skt. sādhana) is found in Meinert 2022: 314-320, 353-354, 364-365. 6 Krech 2021: 42, 100.…”

Section: An Internal Contradiction?mentioning

confidence: 98%

Effortless Spontaneity: The Dzogchen Commentaries by Nubchen Sangye Yeshe

Esler¹

2023

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sigla xiii nkj sNga 'gyur bka' ma (120 Volumes), edited by Kaḥ thog mKhan po 'Jam dbyangs. Chengdu: Kaḥ-thog, 1999. bdrc W25983. nkm bKa' ma shin tu rgyas pa (110 Volumes), edited by mKhan po Mun sel. Chengdu: Kaḥ thog, n.d. bdrc W21508. nkt sNga' 'gyur bka' ma shin tu rgyas pa, dPal yul edition (137 Volumes), edited by sPrul sku Thub bstan dpal bzang. dPal yul rdzong: dPal yul dgon, 2013. bdrc W1PD159541. Abbreviations for Individual Texts dpg gNubs chen Sangs rgyas ye shes, Byang chub sems bde ba 'phra bkod kyi don 'grel,

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Section: An Internal Contradiction?mentioning

confidence: 98%

Effortless Spontaneity: The Dzogchen Commentaries by Nubchen Sangye Yeshe

Esler¹

2023

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“…These burial caves originate from a diverse array of cultural milieux, including the Central-North Plains, the Southwest, and Central Asia. In terms of chronology, the pre-Buddhist burial caves in Leshan are the earliest, dating to the second and the third centuries CE, and those in Dunhuang were excavated between the seventh and the eleventh centuries (Lee 2019;Meinert 2022). Such is the regional, chronological, and religious diversity of burial caves across China that I contend they need to be examined individually within the context of each site.…”

Section: Introductionmentioning

confidence: 99%

Posthumous Release for Lay Women in Tang China: Two Cases from the Longmen Grottoes

Zhu

2023

Religions

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Famous for its cliff-carved Buddhist cave-shrines, Longmen was also a burial ground that attracted a few women from the seventh and the eighth centuries. This paper examines the burial caves of two lay women, Lady Lou (d. 661) and Lady Zhang (c. 658–c. 718), in relation to the newly excavated archaeological material and epigraphic evidence. Lady Lou compared her cave burial to the Indian ascetic practice in the forest of Śītavana but did not enact the compassionate offering of flesh. Lady Zhang was later removed from her burial cave by her sons so that she could be interred in a joint tomb with her husband. Through these two cases, I investigate the motivations behind the adoption of cave burials in medieval China. Canonical Buddhist scriptures taught these women that their social gender presented an obstacle to the final release. Dedicatory inscriptions at women’s burials and two tales of miraculous events at Longmen further suggest that family ties, an important constituent of women’s social gender, were believed to persist posthumously. Married women were expected to maintain their spousal and parental relations in the afterlife, and unmarried girls were imagined as turning into seductive spirits because of their lack of spousal union in their lifetime. I argue that cave burials at Longmen were not a compromise of the Indian ascetic practice but rather presented these lay women with a socially acceptable way to break free from their familial attachments after death.

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Beyond Spatial and Temporal Contingencies: Tantric Rituals in Eastern Central Asia under Tangut Rule, 11th–13th C.

Abstract: This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license.

Cited by 2 publications

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Effortless Spontaneity: The Dzogchen Commentaries by Nubchen Sangye Yeshe

Effortless Spontaneity: The Dzogchen Commentaries by Nubchen Sangye Yeshe

Posthumous Release for Lay Women in Tang China: Two Cases from the Longmen Grottoes

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