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They may be found in classic Mahayana sutras like the Lotus Sutra, and thus pre-date the development of Buddhist tantra. [25] Dhāraṇī practices and texts were part of mainstream Mahayana Buddhism well before the rise of Vajrayana, and as such, are not "tantric" works nor specifically connected to esoteric or Mantrayāna Buddhism. [26]
The practice of Vajrayoginī belongs to the Mother Tantra (Wylie: ma rgyud) class of Anuttarayoga Tantras along with other tantras such as the Cakrasaṃvara and Hevajra Tantras. Vajrayana teaches that the two stages of the practice of Vajrayoginī (generation stage and completion stage) were originally taught by Vajradhara .
The worship of Mahayana sutra books and even in anthropomorphic form (through deities like Prajñāpāramitā Devi) remains important in many Mahayana Buddhist traditions, including Newar Buddhism, Tibetan Buddhism and East Asian Buddhism. This is often done in rituals in which the sutras (or a deity representing the sutra) are presented ...
The Mahāmāyā Tantra probably first appeared within Buddhist tantric communities during the late ninth or early tenth centuries CE. Based on instances of intertextuality [note 2] it is considered to postdate the Guhyasamāja Tantra; and because it is less doctrinally and structurally developed than tantras such as the Hevajra Tantra, its origins are likely to precede that text, and it is ...
The sutra centers around a dialogue between the Buddha and the bodhisattva Vajrapāṇi. It discusses the three secrets of a Buddha's body, speech and mind, the Mahayana view of non-duality, the nature of the mind and how it relates to the Buddha. [1] According to Tetsutaka Hamano's study, the sutra can be divided into three sections: [5] [6]
The Āryamañjuśrīmūlakalpa (The Noble Root Manual of the Rites of Mañjuśrī) is a Mahāyāna sūtra and a Mantrayāna ritual manual (kalpa) affiliated with the bodhisattva of wisdom, Mañjuśrī.
The sutra states that during the age of Dharma decline, the Mahayana sutras will be lost (including the Nirvana sutra itself), false teachings will spread, and monks will act unethically, owning servants, cattle and horses, and engaging in lay jobs like farming, smithing, painting, sculpture and divination (instead of focusing on the Dharma).
Although the scripture refers itself as a Mahayana sutra, the content is mainly tantric in nature and thus is sometimes called a tantra. This work is an important source for the Shingon tradition. [1] This text was very important for the development of the Vajrayana Yoga tantra traditions in India, Tibet, China, Japan and Sumatra, amongst others.