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According to Dilgo Khyentse Rinpoche, Vajrakilaya is perceived as the wrathful form of Vajrapani. Many great masters both in India and Tibet, but especially in Tibet, have practiced Vajrakilaya (especially in the Nyingma lineage, and among the Kagyu and also within the Sakya). The Sakya's main deity, besides Hevajra, is Vajrakilaya. [citation ...
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.
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.
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 ...
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. The Nama-samgiti is a short text, only circa 160 verses and a prose section.
Each deity's mantra is seen as symbolizing the function, speech and power of the deity. [164] Tibetan Buddhist practitioners repeat mantras like Om Mani Padme Hum in order to train the mind, and transform their thoughts in line with the divine qualities of the mantra's deity and special power. [165]
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.