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Like the popular six-syllable mantra "om mani padme hum" and the Nīlakaṇṭha Dhāraṇī, the Śūraṅgama mantra is synonymous with practices of Avalokiteśvara, an important bodhisattva in both East Asian Buddhism and Tibetan Buddhism. The Śūraṅgama Mantra also extensively references Buddhist deities such as the bodhisattvas ...
The Sanskrit text of the Mahāvairocana Tantra is lost, but it survives in Chinese and Tibetan translations. [1] The Chinese translation has preserved the original Sanskrit mantras in the Siddhaṃ script. There are translations from both into English. (see below). A major commentary by Buddhaguhya was written in about 760 and is preserved in ...
Stepping to the right, regally crowned and lying over a bed of snakes; [23] in Achala-Vajrapani form he is shown with four heads, four arms and four legs adorned with symbols of vajra, sword, lasso and skull cup and trampling over demons; [23] Mahachakra-Vajrapani is a form with three heads and a third eye, and with six arms and two legs.
Numerous mantras, seed syllables and dharanis are associated with Vairocana Buddha. A common basic mantra is the following: [25] Oṃ Vairocana Vaṃ. Another popular Vairocana related mantra is the Mantra of Light, which is popular in Japanese Buddhism, including Shingon. This is: Oṃ Amogha Vairocana Mahāmudrā Maṇipadma Jvala Pravartāya ...
The Nama-samgiti was preached by Shakyamuni Buddha for his disciple Vajrapani and his wrathful retinue in order to lead them into buddhahood. The essence of the Nama-samgiti is that Manjushri bodhisattva is the embodiment of all knowledge.
Tibetan Buddhism inherited numerous tantras and forms of tantric practice from medieval Indian Buddhist Tantra. There were various ways of categorizing these tantras in India. In Tibet, the Sarma (New Translation) schools categorize tantric scriptures into four classes, while the Nyingma (Ancients) school use six classes of tantra.
The Sarma, "New Translation" schools of Tibetan Buddhism (Gelug, Sakya, Kagyu, Jonang) classify tantric practices and texts into four categories or "doors" of entry. They are classified according to the capacity of persons who they were taught for, as well as according to the strength of how they use desire and the specific types of methods ...
According to Tibetan tradition, these tantras were revealed to Lalitavajra in Oddiyana in the tenth century. [ 20 ] These texts play a particularly important role in the Sarma (new translation) traditions of Tibetan Buddhism, especially among the Gelug school where Vajrabhairava is one of the three central highest yoga tantra practices of the ...