By Yael Bentor
The current paintings is an research of the Indo-Tibetan ritual for consecrating pictures, "stupas," books and temples. it really is in keeping with a radical exam of the suitable Tibetan textual fabric contained in Tantras, commentaries, ritual manuals and explanatory works on consecration. As rituals are supposed to be played, this textual examine is mixed with observations of performances and interviews with performers. The publication opens with a normal dialogue of yes rules of tantric rituals and the principles of Indo-Tibetan consecration. the most half specializes in a selected functionality of the ritual in a Tibetan monastery positioned within the Kathmandu Valley. This quantity contributes to the usually overlooked box of Indo-Tibetan Buddhist rituals. it really is eager about the sacred nature of items for worship in addition to with the most Buddhist tantric transformation right into a selected tantric Buddha.
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Extra info for Consecration of Images and Stupas in Indo-Tibetan Tantric Buddhism
Its impurities result only from the misapprehensions of others and from bad intentions of those involved in its making. For purifying these defilements the consecration employs methods well known within the realm of tantric rituals, so that others would regard the receptacle as pure. However, the recept~cle itself undergoes no transformation. Still, this method implies that the receptacle was inferior prior to the ritual, or that it can be contaminated due to others. Brag-phug Dge-bshes denies this: Now if one asks, is the receptacle tainted by impurities of the mental continuum of others?
The essential characteristics of initiation con-. ferred on a perSon is the establishment of a capacity for maturing his or her mental continuum into the qualities of the state of Buddhahood, together with [his or her] promise to achieve that, and the attainment of the [initiation] precepts. [Initiation] conferred on a lha is a roleplaying of enlightened action ('phrin-las-kyi rol-pa) for the sake of 78 De'i rang-bzhin mngon-du gyur rna gyur-gyi khad-par las! dbang don mngon·du gyur na lam la brtson mi dgos-pa dang!
30 Rather than providing grammatical insights, these explanations elucidate· the interpretation of the term 'consecration ritual' (rab-gnas cho-ga). 1Sara lasts. The latter is none other than the final stage of the core rituals of the consecration (brtan-bzhugs) which has no direct parallel in the sadhana but is unique to the consecration. 1Sara lasts. 1Sara so that it would be available to sentient beings striving on the Buddhist path. Such a process of establishing theye-shes sems-dpa' contradicts its true nature-non-localizability.