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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 ...
Mahacakra-Vajrapani, also a yidam, is depicted with three heads and six arms, carrying a vajra and snakes whilst treading on Brahmā and Maheśvara. He is often in union with his consort in yab-yum. Acala-Vajrapani is depicted with four heads, four arms and four legs carrying a sword, a lasso and vajra, treading on demons.
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.
This mantra does require transmission and it is usually requested that no one shares the mantra, but it can only be read. In the Tibetan Buddhist traditions, particularly in Nyingma, the Vajra Guru mantra is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace , all enlightened ...
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 ...
Buddhist Tantric texts may have begun appearing during the Gupta Period (320–550 CE). [2] [3] However, the earliest known datable Buddhist Tantra is the Awakening of Mahāvairocana Tantra, which was mentioned and collected by the Chinese pilgrim Wu-xing (無行) c. 680 CE.
The Mañjuśrīmūlakalpa states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Mañjuśrī. [7] The attribution to Mañjuśrī is an attempt by its author(s) to counter the objection that the teachings in this text are of non-Buddhist origin.
The use of (mainly Sanskrit) prayer formulas, incantations or phrases called mantras (Tibetan: sngags) is another widespread feature of Tibetan Buddhist practice. [155] So common is the use of mantras that Vajrayana is also sometimes called "Mantrayāna" (the mantra vehicle). Mantras are widely recited, chanted, written or inscribed, and ...