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The text is originally a Sanskrit Indian Buddhist work, and it is the most popular prayer to Tara in Tibetan Buddhism. [ 1 ] The Praise appears in the Derge Kangyur as "“Offering Praise to Tara through Twenty-One [verses] of Homage” ( Wylie : sgrol ma la phyag 'tshal ba nyi shu gcig gis bstod pa)."
Tara (Sanskrit: तारा, tārā; Standard Tibetan: སྒྲོལ་མ, dölma), Ārya Tārā (Noble Tara), also known as Jetsün Dölma (Tibetan: rje btsun sgrol ma, meaning: "Venerable Mother of Liberation"), is an important female Buddha in Buddhism, especially revered in Vajrayana Buddhism and Mahayana Buddhism.
Ekajati is one of the most powerful and fierce protectors of Vajrayana Buddhist mythology. [ 1 ] [ 3 ] According to Tibetan legends [ citation needed ] , her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.
In Tibetan Buddhism, the Three Jewels and Three Roots are supports in which a Buddhist takes refuge by means of a prayer or recitation at the beginning of the day or of a practice session. The Three Jewels are the first and the Three Roots are the second set of three Tibetan Buddhist refuge formulations, the Outer , Inner and Secret forms of ...
Visiting Tibetan monks renew their visits to Canton school, where they perform some of their sacred rites. Prayers for peace: Tibetan monks share their culture at Canton Country Day School Skip to ...
Vasudhārā whose name means "stream of gems" in Sanskrit, also known as "Gold Tara", is the Buddhist goddess of wealth, prosperity, and abundance.Her popularity peaks in Nepal where she has a strong following among the Buddhist Newars of the Kathmandu Valley and is thus a central figure in Newar Buddhism. [1]
The Yuthok Nyingthig is a complete Vajrayāna cycle, including ngöndro, generation stage (bskyed rim) practices including four forms of Yuthok guru yoga and practices of Deva (i.e., yi dam) and Ḍākinī (mkha' 'gro ma), and completion stage (rdzogs rim) practices including the Six Yogas and Dzogchen.
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 ...