By Yael Bentor
The current paintings is an research of the Indo-Tibetan ritual for consecrating photos, "stupas," books and temples. it's in accordance with an intensive exam of the correct Tibetan textual fabric contained in Tantras, commentaries, ritual manuals and explanatory works on consecration. As rituals are supposed to be played, this textual learn is mixed with observations of performances and interviews with performers. The booklet opens with a normal dialogue of yes ideas of tantric rituals and the rules of Indo-Tibetan consecration. the most half makes a speciality of a selected functionality of the ritual in a Tibetan monastery positioned within the Kathmandu Valley. This quantity contributes to the usually ignored box of Indo-Tibetan Buddhist rituals. it truly is inquisitive 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
32 \nd The entire animated and unanimated three worlds are included amongst dharmas, which [in turn] are comprised of both the grasped and the grasper. All these have from the very beginning reached the nature of clear light. This is known as naturally arrived-at establishing/consecration (rab-gnas). 33 fhe paradox of inviting the ye-shes sems-dpa', which is omnipresent IVithout ever being established, is dealt with in a number of conseoration works. The following dialogue contained in the Consecration fantra is an especially noteworthy example: The bodhisattvas asked: Oh Blessed One!
2), 'Initiation of a lha' (lha Ia dbang-bskur). 67 This does not render the conferral of initiation during consecration less problematic. If the lha established in the receptacle requires initiation, it could not be a true Buddha, and if it does not require initiation, why· is an initiation performed? Most works on consecration chose to completely ignore this difficulty. Some of the explanations on the initiation of the lha are made in terms identical to those used for explaining initiation conferred on 65 Dang-po smin-byed rgyu-yi dbtmgl smin-pa sgrub-pa lam-gyi dbangl dbang-bskur mchog thob 'bras-bu'i dbang-ste (p.
90 De-/tar 'od-dpag-med rdo-rje' i dbang thob! 'dod-chags-kyi dri-ma sbyangs! 'du-sheskyi phung-po gnas bsgyurl so-sor rtog-pa'i ye-shes mngon-du byas/ 'od-dpag-med dang de'i rigs-kyi dngos-grub sgrub-pa Ia dbang-bar byas-sol J. 2-3. · 91 De-/tar don-yod-grub-pa dril-bu'i dbang thobl phrag-dog-gi dri-ma sbyangsl 'dubyed-kyi phung-po gnas bsgyurl bya-ba grub-pa' i ye-shes mngon-du byasl don-yod grubpa dang de'i rigs-kyi dngos-grub sgrub-pa Ia dbang-bar byas-soJ J. 1. 92 De-/tar rnam-par snang-mdzad ming-gi dbang thobl gti-mug-gi dri-ma sbyangsl gzugskyi phung-po gnas bsgyurl me-long /ta-bu' i ye-shes mngon-du byas/ rnam-par snangmdzad dang de'i rigs-kyi dngos-grub sgrub-pa Ia dbang-bar byas-sol J.