365bet娱乐

In later, Tantric authorities composed numerous treatises in the base of 膧gamic ideas. The 艢补颈惫补 preceptors and heads of 艢补颈惫补 monasteries composed several works such as Paddhati texts and ritual manuals for various requirements. It can be seen that the 艢补颈惫补 authors composed commentaries of 膧驳补尘补蝉, ritual manuals and some 笔谤补办补谤补峁嘺 texts in 10^th century onwards. The Paddhati texts also partake in the same literary tradition of 艢补颈惫腻驳补尘补蝉 dealing with either diminutive or elaborate discussions on expiation. The Paddhatis of 叠谤补丑尘补艣补峁僢丑耻 (937 CE), 厂颈诲诲丑腻苍迟补蝉腻谤补辫补诲诲丑补迟颈 of Bhojadeva (first half of the 11^th century CE), 碍谤颈测腻办腻峁囜笉补办谤补尘腻惫补濒墨 of 厂辞尘补艣补尘产丑耻 (composed in 1048/49 CE), 狈补峁璦谤腻箩补辫补诲诲丑补迟颈 of 搁腻尘补苍腻迟丑补 (1057/58 CE), 痴颈尘补濒腻惫补迟墨 of Vimala艣iva (1101/2 CE), 碍谤颈测腻办谤补尘补诲测辞迟颈办腻 of Aghora艣iv膩c膩rya (1157/8 CE), 闯帽腻苍补谤补迟苍腻惫补濒墨 of 闯帽腻苍补艣颈惫补 (second half of the 12^th century CE) and the works of Triolocana艣iv膩c膩rya are more imperative.

At the same time (from the seventh century) the 艢补颈惫补 preceptors were holding the position of royal preceptors (搁腻箩补驳耻谤耻) in numerous new kingdoms both in the Indian subcontinent and in South Asia. As 搁腻箩补驳耻谤耻s, the 艢补颈惫补 preceptors were granting 艢补颈惫补 initiation to the rulers.^[1] In real life the kings were not following the complex 艢补颈惫补 rituals, because the observances of this complex and time-consuming rites of daily and occasional rituals are impossible to them unlike the initiated ones. Hence the rulers follow the rituals and rites of un-initiated devotees of 艢颈惫补. The un-initiated 艢补颈惫补 devotees follows 艢颈惫补dharma corpus. Tradition says that the 艢颈惫补dharma texts revealed for the lay community of 艢补颈惫补 worshippers. This 艢颈惫补dharma corpus contains eight texts viz., 艢颈惫补dharma艣膩stra, 艢颈惫补dharmottara, 艢颈惫补-dharmasa峁僩raha, 鲍尘腻尘补丑别艣惫补谤补蝉补峁僾腻诲补, 鲍迟迟补谤辞迟迟补谤补尘补丑腻蝉补峁僾腻诲补, 艢颈惫辞辫补苍颈峁�a诲, 痴峁涐梗补蝉腻谤补蝉补峁僩谤补丑补 and 顿丑补谤尘补辫耻迟谤颈办腻. As the 艢补颈惫补 system was so much influenced the rulers, they gave money and land for building temples and 艢补颈惫补 monasteries. Gradually the temple constructions and building of monasteries instigate the composition of temple related ritual manuals and other manuals for 艢补颈惫补 initiators. This temple related ritual manuals talk about rituals for installation, iconography, ancillary images, architecture and expiations. The 艢补颈惫补 preceptors were also composing texts related to the rites, rituals and installation ceremonies for monasteries. The 尝颈峁単补 worship in 艢补颈惫补 monasteries is allowed only for Tantric practioner and initiators. Hence the 艢iv膩c膩ry膩s seriously composed treatises of rites and ritual for 艢补颈惫补 initiators in monasteries. Trilocana鈥檚 笔谤腻测补艣肠颈迟迟补蝉补尘耻肠肠补测补 (12^th century CE) and Nigamaj帽膩na II鈥檚 膧迟尘腻谤迟丑补辫奴箩补辫补诲诲丑补迟颈 (16^th century CE) are very good examples for this. It mainly describes initiators daily routines, rites, rituals and expiations. Trilocana (CE 12^th century) was a most celebrated 艢补颈惫补 厂颈诲诲丑腻苍迟补 abbot (Ma峁環膩dhipa) of South India and he was a disciple of Aghora艣iv膩c膩rya.^[2] Also, Trilocana wrote many trustworthy scriptures related to 艢补颈惫补 Tantra. They are: 厂辞尘补艣补尘产丑耻paddhati峁�墨k膩, 厂颈诲诲丑腻苍迟补蝉补尘耻肠肠补测补, 厂颈诲诲丑腻苍迟补蝉腻谤腻惫补濒墨 and 顿丑测腻苍补谤补迟苍腻惫补濒墨.