Guhyamandalakaranabhinaya, Guhyamaṇḍalakaraṇābhinaya, Guhyamandala-karanabhinaya: 1 definition

Introduction:

Guhyamandalakaranabhinaya means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

[«previous next»] — Guhyamandalakaranabhinaya in Tibetan Buddhism glossary
Source: De Gruyter: A Fragment of the Vajrāmṛtamahātantra

Guhyamaṇḍalakaraṇābhinaya (गुह्यमण्डलकरणाभिनय) (=guhyamaṇḍala-karaṇābhinaya) is the name of the first chapter of the Vajrāmṛtatantra or Vajrāmṛtamahātantra: one of the main and earliest Buddhist Yoginītantras, probably datable to between the end of the 9th and the beginning of the 10th century. Synopsis of the first chapter:—After a prose preamble that strictly resembles the vijahārapāda of the Guhyasamājatantra, as well as the Kṛṣṇayamāritantra and the Hevajratantra, the first chapter begins, in the fashion of the ‘explanatory tantras’ (vyākhyātantra), by stating that the actual teachings have already been imparted; the Goddess (Devī) Māmakī then asks for insights on the means to achieve (sādhana) the supreme Nectar of the Vajra (vajrāmṛta), which is defined as ‘the knowledge concealed in all Tantras’. This Nectar, corresponding to the ‘semen’ from which the three worlds arise, is said to be quickly achieved by means of amorous enjoyment, pleasure, sexual union, songs, music, dance, etc.

The practitioner is immediately freed from the chain of transmigration after having known the supreme Nectar of the meditation on the (Devatā)yoga; this ‘great knowledge’ should not be revealed to the non-initiated. The Nectar of the Vajra is produced by the unions of Vajra and Lotus. As the text instructs, the practitioner should kiss the Lotus, whereas Māmakī should kiss the Vajra. Māmakī then asks about the arrangement of the deities in the maṇḍala, as well as the way in which the maṇḍala should be worshipped, the nature of this worship, and the means of its realization. The answer of the Bhagavān starts with stanza 14 and occupies the rest of the chapter. He states that, in this Tantra, the maṇḍala is taught in order to realize the body, speech, and mind of Vajrāmṛta; in other words, the aim of teaching the maṇḍala is the attainment of the liberation from transmigration. Then follows a description of the maṇḍala, along with a short description of Vajrāmṛta, which is hidden in the pericarp of the eight-petalled lotus and is endowed with three faces and six arms.

Afterwards, the text describes the door-guardians (dvārapāla) and the eight Wisdoms (vidyā):

  1. Saumyā,
  2. Saumyavadanā,
  3. Candrī,
  4. Śaśinī,
  5. Śaśimaṇḍalā,
  6. Śaśilekhyā,
  7. Manojñā,
  8. Manohlādanakarī.

(which are located in the eight leaves of the lotus)

Tibetan Buddhism book cover
context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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