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The Vajrasekhara Sutra also mentions a sixth Buddha, Vajradhara, "a Buddha (or principle) seen as the source, in some sense, of the five Buddhas." [ 3 ] This idea later developed into a tantric idea of the Adi-Buddha , which generally came to be seen as the ground of all the Five Buddhas, as the Dharmakāya itself, the ultimate reality which ...
Hence, it is also understood as the wisdom of equality or impartiality. [3] Pratyavekṣaṇa-jñāna, the wisdom of "Investigative Awareness", that perceives the specificity, the uniqueness of dharmas. [2] This type of wisdom is a transformation of the sixth consciousness, and is also known as the wisdom of specific knowledge or sublime ...
Rāgarāja, also known as Aizen-Myōō, is one of many Wisdom kings, (but not in the traditional grouping of the five great Myoo, or Godai Myoo) Wisdom Kings like Acala (Fudo-Myōō). There are four different mandalas associated with Rāgarāja: The first posits him with thirty-seven assistant devas , the second with seventeen.
Each of them symbolizes one of the Buddha's virtues: Manjushri manifests all the Buddhas' wisdom, Avalokiteśvara manifests all the Buddhas' immense compassion, and Vajrapāni protects Buddha and manifests all the Buddhas' power [1] as well as the power of all five tathāgatas (Buddhahood of the rank of Buddha). [2]
He is an expression of Buddhahood itself in both single and yabyum form. Buddha Vajradhara is considered to be the prime Buddha of the Father tantras [4] (tib. pha-rgyud) such as Guhyasamaja, Yamantaka, and so on. From the primordial Buddha Vajradhara/Samantabhadra Buddha /Dorje Chang were manifested the Five Wisdom Buddhas (Dhyani Buddhas ...
The Mandala of the Two Realms (Traditional Chinese: 両界曼荼羅; Pinyin: Liǎngjiè màntúluó; Rōmaji: Ryōkai mandara), also known as the Mandala of the Two Divisions (Traditional Chinese: 両部曼荼羅; Pinyin: Liǎngbù màntúluó; Rōmaji: Ryōbu mandara), is a set of two mandalas depicting both the Five Wisdom Buddhas of the Diamond Realm as well as the Five Wisdom Kings of the ...
Vajrasattva inquires about the cause, goal and foundation of all-embracing wisdom, which leads to a philosophical discourse delivered by the Buddha. The audience cannot comprehend the teaching, so the Buddha demonstrates through the use of mandala. Vajrasattva then questions why rituals and objects are needed, if the truth is beyond form.
Ratnasambhava is also mentioned as one of the Buddhas worthy of praise in the Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, chapter 9: [3] Again in the past, immeasurable, incalculable kalpas ago, as many as the grains of sand in the Ganges River , there appeared in the world a Buddha bearing the title of Ratnasambhava Tathāgata.