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Lama Yeshe died 20 minutes before dawn on the first day of Losar, the Tibetan New Year, and was cremated at the Vajrapani Institute in Boulder Creek, California, [8] where there is a stupa honoring him. In 1986 his reincarnation was identified in the person of a Spanish boy, Ösel Hita Torres, who is now known as Tenzin Ösel Hita (b. 1985).
Hevajra and Nairatmya. Tibet, 18th Century. Some time in the early 11th century, Drogmi Lotsawa Shākya Yeshe ('brog mi lo ts'a ba sh'akya ye shes) (993–1077 AD) journeyed from Drompa-gyang in Lhatsé to Nepal and India, including Vikramashila, where he received instruction in the Hevajra Tantra from Śānti-pa (Ratnākaraśānti), and later to Bengal, where he encountered Prajñedraruci ...
Mipham briefly defines the two stages as "the practices of deity and mantra" and "the methods for applying the key points concerning the channels." [31] Regarding the divisions of tantra, Mipham states: "There are two divisions in secret mantra: inner mantra and outer mantra. The first is practiced by means of considering oneself and the ...
Supreme Knowledge of Vajrapani Tantra; Aparimitāyur-jñāna-hrdaya-dhāranī. Heart Sutra (Prajñāpāramitāhṛdaya, which contains a mantra). Regarding the practice of deity yoga in Action Tantra, Kongtrul outlines six main elements or deities, namely "Emptiness, letter, sound, form, Seal, and sign":
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.
The Shurangama or Śūraṅgama mantra is a dhāraṇī or long mantra of Buddhist practice in East Asia. Although relatively unknown in modern Tibet, there are several Śūraṅgama Mantra texts in the Tibetan Buddhist canon. It has strong associations with the Chinese Chan Buddhist tradition.
Vajrakilaya is a significant Vajrayana deity who transmutes and transcends obstacles and obscurations. Padmasambhava achieved realisation through practicing Yangdag Heruka (Tibetan: yang dag he ru ka), [2] but only after combining it with the practice of Vajrakilaya to clean and clear obstacles and obscurations.
It is often done one or more times a day and can vary amongst the Theravada, Mahayana, and Vajrayana sects. The liturgy mainly consists of chanting or reciting a sutra or passages from a sutra, a mantra (especially in Vajrayana), and several gathas. Depending on what practice the practitioner wishes to undertake, it can be done at a temple or ...