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題名 經由暴力方式的證悟 :藏傳佛教普巴金剛修持的轉變
Enlightenment through Violent Means :The Transformation of the Practice of Vajrakīlaya in Tibetan Buddhism作者 姚曼菁
Yao, Teresa貢獻者 Antonio Terrone
Antonio Terrone
姚曼菁
Yao, Teresa關鍵詞 藏傳佛教
解脫
普巴金剛
金剛杵
閾限
Tibetan Buddhism
Liberation
Vajrakīlaya
Phurba
Liminality日期 2016 上傳時間 8-二月-2017 16:39:43 (UTC+8) 摘要 在這項研究中,我從歷史和人類學的角度,以及個人參與藏傳佛教普巴金剛(Vajrakīlaya) 儀式所觀察收集的資料,洞察普巴金剛,這個古老密續(Tantric)儀式古今的實踐方式。此外也採用人類學家維克多·特納(1920-1983)的儀式理論 -儀式和儀式的通過,套用於普巴金剛儀式中。其結果相當發人深思。從西方人類學家的角度來看,將普巴金剛(Vajrakīlaya)儀式進行分類是一個有趣的嘗試。我個人特別論證特納的理論 - “兩可之間 - 通過儀式中的阈限階段”(Betwixt and Between:The Liminal Period in Rites de Passage)等同於普巴金剛儀式中所謂“解脫殺戮”(liberation killing) 的部分。我認為閾限 (liminality)和兩可之間(Betwixt and Between) 最能表達西藏佛教中所謂解脫(藏語:drölwa -解脫必須經由毀滅)的過程。普巴金剛儀式被認為有助於個人解脫,而其達成解脫的方式是一個相當爭議的主題。普巴金剛儀式包括分離,過渡和併入三階段的儀式應用。解脫揮舞著金剛杵(phurba 即智慧武器),毀滅解脫的障礙,從而轉化成一個更好的生活。藏傳佛教將暴力毀滅合理化為 “解脫殺戮”。閾限 (liminality) 等於“解脫殺戮”。“解脫殺戮”(liberation killing) 它將障礙或敵人進行轉變,並且超越現狀並進入更好的境界。此外,我認為,具有本初智慧(primordial wisdom)的普巴金剛能夠將“憤怒”轉變為“同情”,以實現“解脫殺戮”。最後,由於藏傳佛教傳入台灣之後,普巴金剛的儀式也吸引了許多信眾,但藏傳佛教的宗教師為了迎合台灣信眾的要求,避而不談普巴金剛原本儀式的始末,只強調透過普巴金剛的儀式一定能利益信眾們的願望。這項研究的結論是,雖然在21世紀的台北,宗教師故意忽略了普巴金剛原本的“解脫殺戮”的意涵,但卻被消除當前實現繁榮和擁有財富的任何障礙,更多的追求現世安樂的任務所取代。
In this study, I offer some insights into the ancient Tantric ritual practice of Vajrakīlaya, by looking at it from historical and anthropological perspectives and as well as data gathered from my participant observation. I am also particularly interested in testing some of the most popular theories advanced by anthropologist Victor W. Turner (1920-1983), namely those on rituals and rites of passage, which I found inspiring and thought-provoking. The classification of the ritual of Vajrakīlaya from the viewpoint of a Western anthropologist is an interesting endeavor. Turner’s theoretical output expands especially in Betwixt and Between: The Liminal Period in Rites de Passage, where he highlights the status system of the passenger in rituals. I argue that the notion of “Betwixt and Between” or “liminality” in the Tibetan Buddhist context is best represented by the ritual process of drölwa, which can be glossed in English as “liberation killing,” a central, yet controversial theme in the Vajrakīlaya`s ritual. The Vajrakīlaya ritual is believed to assist in one’s advancement toward personal liberation and includes the application of three aspects or rites of separation, transition, and incorporation. Wielding the phurba, the wisdom weapon, Vajrakīlaya kills the sacrificial victim to get rid of obstructions and thus transforming it into a better being. This violent killing is legitimized as “liberation killing” in Tibetan Buddhism. “Liminality” equals to “liberation killing,” which provides the transformation to the effigy (enemy) to transcend to a better realm. In addition, I would argue that Vajrakīlaya, endowed with primordial wisdom is able to transform “wrath” into “compassion” to implement “liberation killing”.Finally, since the introduction and popularity of Tibetan Buddhism in Taiwan, the rite of Vajrakīlaya has increasingly attracted devotees and Tibetan Buddhist teachers have found ways to adapt it to the demands of the new faithful. Mostly oblivious of the ambivalent nature of Vajrakīlaya, the participants aspire and pursue their personal interests through the ritual. This study concludes that while the aspects of “liberation killing” intrinsic to Vajrakīlaya are intentionally omitted in 21st century Taipei, they have nevertheless been substituted by more mundane quests including the removal of any obstacles preventing the achievement of prosperity and wealth in the present.參考文獻 Bell, Catherine. Ritual: Perspectives and Dimensions. New York: Oxford University Press,1997Beer, Robert. The Handbook of Tibetan Buddhist Symbols. Shambhala Publications, Inc., 2003Bischoff, F.A. & Charles Hartmann. “Padmasambhava’s Invention of the Phur-bu: Ms. Pelliot Tibétain 44.” In Études Tibétainesdédiées à la Mémoirede Marcelle Lalou, edited by Ariane Macdonald. Paris: Adrien Maisonneuve,1971, pp. 11-28.Boord, Martin J. A Bolt of Lightning from the Blue. Berlin: WandelVerlang, 2002.—. Gathering the Elements: An Overview of the Vajrakīla Tradition in All its Facets. Berlin: WandelVerlang, 2013.—. A Blaze of Fire in the Dark. Berlin: WandelVerlang, 2015.Cantwell, Cathy. “To meditate upon Consciousness as Vajra Ritual ‘Killing and Liberation’ in the Rnying-ma-pa Tradition.” In Tibetan Studies, Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995,edited by Helmut Krasser et al. Vienna: Verlag der Österreichischen Akademie der Wissenschaften.1997,pp. 107-118.—. “The Earth Ritual: Subjugation and Transformation of the Environment.”Revued ’Études Tibétaines (2005) 7:4-21.Cantwell, Cathy and Robert Mayer.“A Dunhuang Manuscript on Vajrakīlaya.” In The Tibet Journal Vol. 18, No. 2 (Summer 1993), pp. 2-16—.The Kīlaya Nirvāṇa Tantra and the Vajra Wrath Tantra: two texts from the Ancient Tantra Collection, Vienna, The Austrian Academy of Sciences Press., 2007.—.Early Tibetan Documents on Phur pa from Dunhuang. Vienna, The Austrian Academy of Sciences Press., 2008.Cornwall, Marie., Albrecht, StanL., Cunningham, Perry H., and Pitcher, Brian L.“The Dimensions of Religiosity: A Conceptual Model with an Empirical Test” In Review of Religious Research. 27 (3): 226–244.,1986.Dalton, Jacob P. The Taming of the Demons: Violence and Liberation in Tibetan Buddhism. New Haven: Yale University Press, 2011.Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press, 2002.—. “The Kingly Cosmogonic Narrative and Tibetan Histories: Indian Origins, Tibetan Space, bKa’’chemskakhol ma Synthesis.” Lungta (2003) 16:65-83.—. Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture. New York: Columbia University Press, 2005.Dash, Mike. Thug: The True Story of India`s Murderous Cult. London: Granta Books, 2005.Decaroli, Robert. Haunting the Buddha: Indian Religions and the Formation of Buddhism. New York: Oxford University Press, 2004.De-Silva, Lily. Paritta: Historical and Religious Study of the Buddhist Ceremony for Peace and Prosperity in Sri Lanka. Colombo, Sri Lanka,1981.Dilgo Khyentse Rinpoche; Patrul Rinpoche. The Heart Treasure of the Enlightened Ones. Boston: Shambhala, 1993.Dorje, Gyurme, (trans.). The Tibetan Book of the Dead. New York: Penguin Classics, 2005.Doctor, Andreas. Tibetan Treasure Literature. Ithaca: Snow Lion Publications, 2009.Dudjom Rinpoche, Jikdrel Yeshes Dorje. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Translated and edited by Gyurme Dorje and Matthew Kapste in. 2 vols. Boston: Wisdom Publication,1991.Faur, Bernard. “Buddhism and Symbolic Violence.” In The Blackwell Companion to Religion and Violence. edited by Andrew Murphy, Blackwell, 2011.pp.257-271.Frankfurter, David. Evil Incarnate: Rumors of Demonic Conspiracy and Satanic Abuse in History. Princeton: Princeton University Press, 2006.Gethin, Rupert.“Can Killing a living Being Ever Be an Act of Compassion? The Analysis of the Act of Killing in the Abhidhamma and Pali Commentaries.” Journal of Buddhist Ethics (2004) 11:168-202.Girard, René. The Scapegoat. Trans. Yvonne Freccero. Baltimore : Johns Hopkins University Press. 1989.St John, Graham. edited Victor Turner and Contemporary Cultural Performance. Berghahn Books New York.,2008.Gray, David B. “Entering the Heart of the Brahmin: Representations of Alterity and the Formation of Identity in Tantric Buddhist Discourse.”History of Religions (2005) 45.1:45-69.—. “Compassionate Violence?: On the Ethical Implications of Tantric Buddhist Ritual.” Journal of Buddhist Ethics (2007)14:239-71.Hall, David. Lived Religion In America: Toward A History Of Practice. Princeton University Press., 1997.Harvey, Peter. An Introduction to Buddhist Ethics. Cambridge University Press, 2000.Huntingdon, John. The Phur-ba: Tibetan Ritual Daggers. Ascona, 1975.Kapstein, Matthew T. “Samantabhadra and Rudra: Innate Enlightenment and Radical Evil in Tibetan Rnying ma pa Buddhism.” In Discourse and Practice, edited by Frank E. Reynolds and David Tracy. Albany: State University of New York Press,1992,pp. 51-82.—. The Tibetan Assimilation of Buddhism. Oxford, UK: Oxford University Press, 2000.Karmay, Samten G. The Arrow and the Spindle: Studies in History, Myth Rituals and Beliefs in Tibet. 2 Vols. Kathmandu, Nepal: Mandala Book Point, 2005.Khenchen Palden Sherab Rinpoché and Khenpo Tsewang Dongyal Rinpoché . The Dark Red Amulet. Ithaca: Snow Lion Publications, 2008.Linrothe, Rob. Ruthless Compassion: Wrathful Deities in Early Indo-Tibetan Esoteric Buddhist Art. Boston: Shambala Publications, 1999.Lakoff, George and Johnson, Mark. Metaphors We Live By. Chicago: University of Chicago Press,1980. Mauss, Marcel, and Henri Hubert. Outline of a general Theory of Magic. New York : Routledge Classics, 2005.Mayer, Robert. “Observations on the Tibetan Phurba and the Indian kīla.” In The Buddhist Forum II, edited by Tadeusz Skorupski. London: School of Oriental and African Studies,1991, pp163-92.—. A Scripture of the Ancient Tantra Collection: The Phur-babcu-gny is. Oxford and Garmore: Kiscadale, 1996.—. “The Figure of Mahesvara/Rudra in the Ninymapa Tantric Tradition.” Journal of the International Association of Buddhist Studies (1998) 21-2: 271-310.—. “The Importance of the Underworlds: Asuras’ Caves in Buddhism and Some Other Themes in Early Buddhist Tantras Reminiscent of the Later Padmasambhava Legends.” Journal of the international Association of Tibetan Studies. (2007) 33:1-31.Marcotty, Thomas. Dagger Blessing: The Tibetan Phurpa Cult: Reflections and Materials. BR Publishing Corporation, 1987.McKenzie, Jon. Perform on Else : From Discipline to Performance. London and New York: Routledge, 2001.Meinert, Carmen. “Between the Profane and the Sacred? On the Context of the Rite of Liberation (sgrolba).” In Buddhism and Violence, edited by Michael Zimmermann, Lumbini, Nepal, Lumbini International Research Institute, 2006,pp. 99-130.Nebesky-Wojkowitz, René de. Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities. Mouton, The Hague: Houton & Co.,1956.—. Tibetan Religious Dances. Mouton, The Hague: Houton & Co. 1976. Rosette, Bennetta Jules.“Terminal Signs: Computers and Social Change in Africa.”In Journal of the American Ethnological Society. Volume 21, Issue 4November 1994,pp. 980–981Samuel, Geoffrey. Civilized Shamans: Buddhism in Tibetan Societies. Smithsonian Institute, 1993.Schlieter, Jens. “Compassionate Killing of Conflict Resolution: The Murder of King Langdharma according to Tibetan Buddhist Source.” In Buddhism and Violence, edited by Michael Zimmermann, 2006, pp. 131-157.Schmithausen, Lambert. “Aspects of the Buddhist Attitude towards War.” In Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Culture History, edited by Jan E.M. Houben and Karel R. van Kooij. Leiden: Brill, 1999, pp. 45-67.Snelling, John. The Buddhist handbook : A Complete Guide to Buddhist Teaching and Practice, London: Century, 1987.Turner, Victor. “Betwixt and Between: The Liminal Period in Rites de Passage”, in The Forest of Symbols. Ithaca, NY: Cornell University Press, 1967—. The Ritual Process: Structure and Anti-structure. Chicago: Aldine Publishing Co., 1969.—. Drama, Fields, and Metaphors. Symbolic Action in Human Society. Ithaca, New York: Cornel University Press, 1974—. From Ritual to Theater: The Human Seriousness of Play. New York: PAJ Publications, 1982.—. “Passages, Margins, and Poverty, Religions Symbols of Commdas” in High Points of Anthropology, edited by Paul Bohannan and Mark Glazer. New York: McGraw-HiIl Inc., 1988Turner, Victor and Edith, Victor. Image and Pilgrimage in Christian Culture. Columbia University Press. 1978Waddell, L. Austine. Tibetan Buddhism: With Its Mystic Cults, Symbolism and Mythology, and in Its Relation to Indian Buddhism. W. H. Allen & Company, limited, 1895.Wangdu, Pasang and Diemberger, Hildegard. dBa` bzhed: The Royal Narrative Concerning the Bringing of the Buddha`s Doctrine to Tibet. Translation and Facsimile Edition of the Tibetan Text. Verlag der ÖsterreichischenAkadamie der Wissenschafen, Wien, 2000.Willson, Martin, and Martin Brauen (eds). Deities of Tibetan Buddhism: The Zurich Paintings of the Icons Worthwhile to See. Boston: Wisdom Publication. 2000Wilson, Monica. “Nyakyusa ritual and symbolism”. In American Anthropologist. vol.56, no.2. 1954, pp. 241.Websitehttp://www.thlib.org/reference/transliteration/wyconverter.http://www.himalayanart.org/search/set.cfm.http://www.rigpawiki.org/index.InterviewInterview with Dzogchen Pönlop Rinpoché’s. Nalandai Bodhi Center, 300 Chun Shan North. Rd., Taipei, August 25, 2015Various interviews with Gonpo Rinpoché’s disciples and Buddhist devotees in occasion of his Vajrakilaya ritual. Names withhold. The auditorium of San Chung Senior High School, New Taipei City, December 19-20, 2015. 描述 碩士
國立政治大學
宗教研究所
103156008資料來源 http://thesis.lib.nccu.edu.tw/record/#G0103156008 資料類型 thesis dc.contributor.advisor Antonio Terrone zh_TW dc.contributor.advisor Antonio Terrone en_US dc.contributor.author (作者) 姚曼菁 zh_TW dc.contributor.author (作者) Yao, Teresa en_US dc.creator (作者) 姚曼菁 zh_TW dc.creator (作者) Yao, Teresa en_US dc.date (日期) 2016 en_US dc.date.accessioned 8-二月-2017 16:39:43 (UTC+8) - dc.date.available 8-二月-2017 16:39:43 (UTC+8) - dc.date.issued (上傳時間) 8-二月-2017 16:39:43 (UTC+8) - dc.identifier (其他 識別碼) G0103156008 en_US dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/106426 - dc.description (描述) 碩士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 宗教研究所 zh_TW dc.description (描述) 103156008 zh_TW dc.description.abstract (摘要) 在這項研究中,我從歷史和人類學的角度,以及個人參與藏傳佛教普巴金剛(Vajrakīlaya) 儀式所觀察收集的資料,洞察普巴金剛,這個古老密續(Tantric)儀式古今的實踐方式。此外也採用人類學家維克多·特納(1920-1983)的儀式理論 -儀式和儀式的通過,套用於普巴金剛儀式中。其結果相當發人深思。從西方人類學家的角度來看,將普巴金剛(Vajrakīlaya)儀式進行分類是一個有趣的嘗試。我個人特別論證特納的理論 - “兩可之間 - 通過儀式中的阈限階段”(Betwixt and Between:The Liminal Period in Rites de Passage)等同於普巴金剛儀式中所謂“解脫殺戮”(liberation killing) 的部分。我認為閾限 (liminality)和兩可之間(Betwixt and Between) 最能表達西藏佛教中所謂解脫(藏語:drölwa -解脫必須經由毀滅)的過程。普巴金剛儀式被認為有助於個人解脫,而其達成解脫的方式是一個相當爭議的主題。普巴金剛儀式包括分離,過渡和併入三階段的儀式應用。解脫揮舞著金剛杵(phurba 即智慧武器),毀滅解脫的障礙,從而轉化成一個更好的生活。藏傳佛教將暴力毀滅合理化為 “解脫殺戮”。閾限 (liminality) 等於“解脫殺戮”。“解脫殺戮”(liberation killing) 它將障礙或敵人進行轉變,並且超越現狀並進入更好的境界。此外,我認為,具有本初智慧(primordial wisdom)的普巴金剛能夠將“憤怒”轉變為“同情”,以實現“解脫殺戮”。最後,由於藏傳佛教傳入台灣之後,普巴金剛的儀式也吸引了許多信眾,但藏傳佛教的宗教師為了迎合台灣信眾的要求,避而不談普巴金剛原本儀式的始末,只強調透過普巴金剛的儀式一定能利益信眾們的願望。這項研究的結論是,雖然在21世紀的台北,宗教師故意忽略了普巴金剛原本的“解脫殺戮”的意涵,但卻被消除當前實現繁榮和擁有財富的任何障礙,更多的追求現世安樂的任務所取代。 zh_TW dc.description.abstract (摘要) In this study, I offer some insights into the ancient Tantric ritual practice of Vajrakīlaya, by looking at it from historical and anthropological perspectives and as well as data gathered from my participant observation. I am also particularly interested in testing some of the most popular theories advanced by anthropologist Victor W. Turner (1920-1983), namely those on rituals and rites of passage, which I found inspiring and thought-provoking. The classification of the ritual of Vajrakīlaya from the viewpoint of a Western anthropologist is an interesting endeavor. Turner’s theoretical output expands especially in Betwixt and Between: The Liminal Period in Rites de Passage, where he highlights the status system of the passenger in rituals. I argue that the notion of “Betwixt and Between” or “liminality” in the Tibetan Buddhist context is best represented by the ritual process of drölwa, which can be glossed in English as “liberation killing,” a central, yet controversial theme in the Vajrakīlaya`s ritual. The Vajrakīlaya ritual is believed to assist in one’s advancement toward personal liberation and includes the application of three aspects or rites of separation, transition, and incorporation. Wielding the phurba, the wisdom weapon, Vajrakīlaya kills the sacrificial victim to get rid of obstructions and thus transforming it into a better being. This violent killing is legitimized as “liberation killing” in Tibetan Buddhism. “Liminality” equals to “liberation killing,” which provides the transformation to the effigy (enemy) to transcend to a better realm. In addition, I would argue that Vajrakīlaya, endowed with primordial wisdom is able to transform “wrath” into “compassion” to implement “liberation killing”.Finally, since the introduction and popularity of Tibetan Buddhism in Taiwan, the rite of Vajrakīlaya has increasingly attracted devotees and Tibetan Buddhist teachers have found ways to adapt it to the demands of the new faithful. Mostly oblivious of the ambivalent nature of Vajrakīlaya, the participants aspire and pursue their personal interests through the ritual. This study concludes that while the aspects of “liberation killing” intrinsic to Vajrakīlaya are intentionally omitted in 21st century Taipei, they have nevertheless been substituted by more mundane quests including the removal of any obstacles preventing the achievement of prosperity and wealth in the present. en_US dc.description.tableofcontents Chapter I Introduction......................11.1 Overerview.............................11.2 Looking at Vajrakīlaya through Turner’s eyes ...........31.3 Spiritual Liberation through Killing....41.4 Aims and Objectives...91.5 Methodology.........111.6 Literature Review........14 Vajrakīlaya ritual texts in Tibet......14 Victor Turner and Ritual.............17 The Vajrakilaya in Literature.........20 Violent Means for Peaceful Goals......27Chapter II: Looking at the Ritual of Vajrakīlaya through Turner`s Eyes......312.1 Introduction....312.2 Origin of Phurba......312.3 Killing versus Liberating....352.4 Vajrakīlaya in Real Life...........422.5 Transition and Liminality in the Vajrakilaya.......452.6 Incorporation...........522.7 Vajrakīlaya in the Answers of Practitioners........53Chapter III From Transformation to Enlightenment......573.1 Transformation of Wrath in Vajrakīlaya.......573.2 Generating bodhichitta from a wrathful image.......583.3 The “wrath” in the context of Vajrakīlaya ........603.4 “Wrath” is Compassion....................613.5 Liberation Killing as Liminal Phase.........623.6 Vajrakīlaya and Modern Times...............68Conclusion.................72 zh_TW dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0103156008 en_US dc.subject (關鍵詞) 藏傳佛教 zh_TW dc.subject (關鍵詞) 解脫 zh_TW dc.subject (關鍵詞) 普巴金剛 zh_TW dc.subject (關鍵詞) 金剛杵 zh_TW dc.subject (關鍵詞) 閾限 zh_TW dc.subject (關鍵詞) Tibetan Buddhism en_US dc.subject (關鍵詞) Liberation en_US dc.subject (關鍵詞) Vajrakīlaya en_US dc.subject (關鍵詞) Phurba en_US dc.subject (關鍵詞) Liminality en_US dc.title (題名) 經由暴力方式的證悟 :藏傳佛教普巴金剛修持的轉變 zh_TW dc.title (題名) Enlightenment through Violent Means :The Transformation of the Practice of Vajrakīlaya in Tibetan Buddhism en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) Bell, Catherine. Ritual: Perspectives and Dimensions. New York: Oxford University Press,1997Beer, Robert. The Handbook of Tibetan Buddhist Symbols. Shambhala Publications, Inc., 2003Bischoff, F.A. & Charles Hartmann. “Padmasambhava’s Invention of the Phur-bu: Ms. Pelliot Tibétain 44.” In Études Tibétainesdédiées à la Mémoirede Marcelle Lalou, edited by Ariane Macdonald. Paris: Adrien Maisonneuve,1971, pp. 11-28.Boord, Martin J. A Bolt of Lightning from the Blue. Berlin: WandelVerlang, 2002.—. Gathering the Elements: An Overview of the Vajrakīla Tradition in All its Facets. Berlin: WandelVerlang, 2013.—. A Blaze of Fire in the Dark. Berlin: WandelVerlang, 2015.Cantwell, Cathy. “To meditate upon Consciousness as Vajra Ritual ‘Killing and Liberation’ in the Rnying-ma-pa Tradition.” In Tibetan Studies, Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995,edited by Helmut Krasser et al. Vienna: Verlag der Österreichischen Akademie der Wissenschaften.1997,pp. 107-118.—. “The Earth Ritual: Subjugation and Transformation of the Environment.”Revued ’Études Tibétaines (2005) 7:4-21.Cantwell, Cathy and Robert Mayer.“A Dunhuang Manuscript on Vajrakīlaya.” In The Tibet Journal Vol. 18, No. 2 (Summer 1993), pp. 2-16—.The Kīlaya Nirvāṇa Tantra and the Vajra Wrath Tantra: two texts from the Ancient Tantra Collection, Vienna, The Austrian Academy of Sciences Press., 2007.—.Early Tibetan Documents on Phur pa from Dunhuang. Vienna, The Austrian Academy of Sciences Press., 2008.Cornwall, Marie., Albrecht, StanL., Cunningham, Perry H., and Pitcher, Brian L.“The Dimensions of Religiosity: A Conceptual Model with an Empirical Test” In Review of Religious Research. 27 (3): 226–244.,1986.Dalton, Jacob P. The Taming of the Demons: Violence and Liberation in Tibetan Buddhism. New Haven: Yale University Press, 2011.Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press, 2002.—. “The Kingly Cosmogonic Narrative and Tibetan Histories: Indian Origins, Tibetan Space, bKa’’chemskakhol ma Synthesis.” Lungta (2003) 16:65-83.—. Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture. New York: Columbia University Press, 2005.Dash, Mike. Thug: The True Story of India`s Murderous Cult. London: Granta Books, 2005.Decaroli, Robert. Haunting the Buddha: Indian Religions and the Formation of Buddhism. New York: Oxford University Press, 2004.De-Silva, Lily. Paritta: Historical and Religious Study of the Buddhist Ceremony for Peace and Prosperity in Sri Lanka. Colombo, Sri Lanka,1981.Dilgo Khyentse Rinpoche; Patrul Rinpoche. The Heart Treasure of the Enlightened Ones. Boston: Shambhala, 1993.Dorje, Gyurme, (trans.). The Tibetan Book of the Dead. New York: Penguin Classics, 2005.Doctor, Andreas. Tibetan Treasure Literature. 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The auditorium of San Chung Senior High School, New Taipei City, December 19-20, 2015. zh_TW