Chinese Esoteric Buddhism is generally held to have been established as a distinct and institutionalized Buddhist school in eighth-century China by “the Three Great Masters of Kaiyuan”: Śubhākarasiṃha, Vajrabodhi, and Amoghavajra. Geoffrey C. Goble provides an innovative account of the tradition’s emergence that sheds new light on the structures and traditions that shaped its institutionalization. Goble focuses on Amoghavajra (704–774), contending that he was the central figure in Esoteric Buddhism’s rapid rise in Tang dynasty China, and the other two “patriarchs” are known primarily through Amoghavajra’s teachings and writings. He presents the scriptural, mythological, and practical aspects of Chinese Esoteric Buddhism in the eighth century and places them in the historical contexts within which Amoghavajra operated. By telling the story of Amoghavajra’s rise to prominence and of Esoteric Buddhism’s corresponding institutionalization in China, Goble makes the case that the evolution of this tradition was predicated on Indic scriptures and practical norms rather than being the product of conscious adaptation to a Chinese cultural environment. He demonstrates that Esoteric Buddhism was employed by Chinese rulers to defeat military and political rivals. Based on close readings of a broad range of textual sources previously untapped by English-language scholarship, this book overturns many assumptions about the origins of Chinese Esoteric Buddhism.

This theory recognizes the evolution of the soul as a process that is quite continuous in itself, though carried out partly through the instrumentality of a great series of dissociated forms. Putting aside for the moment of profound metaphysics of the theory which trace the principle of life from the original first cause of the cosmos, we find the soul as an entity emerging from the animal kingdom, and passing into the earliest human forms, without being at that time ripe for the higher intellectual life with which the present state of humanity renders us familiar. But through successive incarnations in forms whose physical improvement, under the Darwinian law, is constantly fitting them to be its habitation at each return to objective life, it gradually gathers that enormous range of experience which is summed up in its higher development. In the intervals between its physical incarnations it prolongs and works out, and finally exhausts or transmutes into so much abstract development, the personal experiences of each life. This is the clue to the true explanation of that apparent difficulty which besets the cruder form of the theory of reincarnation which independent speculation has sometimes thrown out. Each man is unconscious of having led previous lives, therefore he contends that subsequent lives can afford him no compensation for this one. He overlooks the enormous importance of the intervening spiritual condition, in which he by no means forgets the personal adventures and emotions he has just passed through, and in the course of which he distills these into so much cosmic progress. In the following pages the elucidation of this profoundly interesting mystery is attempted, and it will be seen that the view of events now afforded us is not only a solution of the problems of life and death, but of many very perplexing experiences on the borderland between those conditions - or rather between physical and spiritual life - which have engaged attention and speculation so widely of recent years in most civilized countries.

This volume advocates a trans-regional, and maritime-focused, approach to studying the genesis, development and circulation of Esoteric (or Tantric) Buddhism across Maritime Asia from the seventh to the thirteenth centuries ce. The book lays emphasis on the mobile networks of human agents (‘Masters’), textual sources (‘Texts’) and images (‘Icons’) through which Esoteric Buddhist traditions spread. Capitalising on recent research and making use of both disciplinary and area-focused perspectives, this book highlights the role played by Esoteric Buddhist maritime networks in shaping intra-Asian connectivity. In doing so, it reveals the limits of a historiography that is premised on land-based transmission of Buddhism from a South Asian ‘homeland’, and advances an alternative historical narrative that overturns the popular perception regarding Southeast Asia as a ‘periphery’ that passively received overseas influences. Thus, a strong point is made for the appreciation of the region as both a crossroads and rightful terminus of Buddhist cults, and for the re-evaluation of the creative and transformative force of Southeast Asian agents in the transmission of Esoteric Buddhism across mediaeval Asia.

Despite the rapid spread of Buddhism the historical origins of Buddhsit thought and practice remain obscure.This work describes the genesis of the Tantric movement and in some ways an example of the feudalization of Indian society. Drawing on primary documents from sanskrit, prakrit, tibetan, Bengali, and chinese author shows how changes in medieval Indian society, including economic and patronage crises, a decline in women`s participation and the formation of large monastic orders led to the rise of the esoteric tradition in India.

This volume, the result of an international collaboration of forty scholars, provides a comprehensive resource on Esoteric Buddhism and the Tantras in their Chinese, Korean, and Japanese contexts from the first few centuries of the common era to the present.

The first scholarly monograph on Buddhist maṇḍalas in China, this book examines the Maṇḍala of Eight Great Bodhisattvas. This iconographic template, in which a central Buddha is flanked by eight attendants, flourished during the Tibetan (786–848) and post-Tibetan Guiyijun (848–1036) periods at Dunhuang. A rare motif that appears in only four cave shrines at the Mogao and Yulin sites, the maṇḍala bore associations with political authority and received patronage from local rulers. Attending to the historical and cultural contexts surrounding this iconography, this book demonstrates that transcultural communication over the Silk Routes during this period, and the religious dialogue between the Chinese and Tibetan communities, were defining characteristics of the visual language of Buddhist maṇḍalas at Dunhuang.

One of the first attempts ever to present in a systematic way a non-western semiotic system. This book looks at Japanese esoteric Buddhism and is based around original texts, informed by explicit and rigorous semiotic categories. It is a unique introduction to important aspects of the thought and rituals of the Japanese Shingon tradition. Semiotic concerns are deeply ingrained in the Buddhist intellectual and religious discourse, beginning with the idea that the world is not what it appears to be, which calls for a more accurate understanding of the self and reality. This in turn results in sustained discussions on the status of language and representations, and on the possibility and methods to know reality beyond delusion; such peculiar knowledge is explicitly defined as enlightenment. Thus, for Buddhism, semiotics is directly relevant to salvation; this is a key point that is often ignored even by Buddhologists. This book discusses in depth the main elements of Buddhist semiotics as based primarily on original Japanese pre-modern sources. It is a crucial publication in the fields of semiotics and religious studies.

A groundbreaking exploration of a practice tradition that was nearly lost to history. Theravada Buddhism, often understood as the school that most carefully preserved the practices taught by the Buddha, has undergone tremendous change over time. Prior to Western colonialism in Asia—which brought Western and modernist intellectual concerns, such as the separation of science and religion, to bear on Buddhism—there existed a tradition of embodied, esoteric, and culturally regional Theravada meditation practices. This once-dominant traditional meditation system, known as borān kammatthāna, is related to—yet remarkably distinct from—Vipassana and other Buddhist and secular mindfulness practices that would become the hallmark of Theravada Buddhism in the twentieth century. Drawing on a quarter century of research, scholar Kate Crosby offers the first holistic discussion of borān kammatthāna, illuminating the historical events and cultural processes by which the practice has been marginalized in the modern era.

Esoteric Buddhism in late first millennium Tibet and China is nowhere in evidence so clearly as in materials from Dunhuang. In the original contributions presented here, Robert Mayer and Cathy Cantwell examine the consecrations of the wrathful divinity Vajrakīlaya, while Sam van Schaik considers approaches to the vows of tantric adepts. Philosophical interpretations of Mahāyoga inform Kammie Takahashi’s study of the ‘Questions of Vajrasattva’. The background for later Tibetan tantric mortuary rites are examined in chapters by Yoshiro Imaeda and Matthew Kapstein. In the closing chapter, Katherine Tsiang investigates early printing in relation to esoteric dhāraṇīs, and their role as amulets accompanying the deceased. The collection is an important advance in our understanding of the historical development of Buddhist tantra.