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Naropa and Aryadeva considered the Compendium of Reality to be a root tantra in relation to the Guhyasamaja Tantra. The Guhyasamaja Tantra survives in Sanskrit manuscripts and in Tibetan and Chinese translation. The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Saiva guru and initiating ...
The continuum of result (’bras bu, phala), full Buddhahood, complete awakening. As Jamgön Kongtrül states, the tantra of cause "denotes the mind of awakening [bodhicitta], Ever-Perfect (Samantabhadra), which has neither beginning nor end, in nature luminous clarity. It is 'continuous' since, from time without beginning up to the attainment ...
The Guhyagarbha Tantra (Skt.; Tib. རྒྱུད་གསང་བ་སྙིང་པོ་, Gyü Sangwé Nyingpo; Wyl.rgyud gsang ba'i snying po, "The Tantra of the Secret Essence" or the "Secret Womb Tantra") is the most important Buddhist tantra of the Mahayoga class and the primary tantric text studied in the Nyingma tradition. [1]
The Vajraśekhara Sūtra is an important Buddhist tantra used in the Vajrayāna schools of Buddhism, but can refer to a number of different works. In particular a cycle of 18 texts studied by Amoghavajra, which included both Tattvasaṃgraha Tantra, and the Guhyasamaja Tantra, a Tibetan text which appears to be composed of two works grouped together and to further confuse matters in the ...
Chinese translation of the Vairocanābhisaṃbodhi (Awakening of Vairocana) The Garbhadhātu maṇḍala, derived from the teachings of the Mahāvairocana Tantra. Buddha Vairocana is located in the center. The most important texts of the Vajrayana Buddhist traditions are the "tantras".
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The macrocosmic symbolism of the mandala then, also represents the forces of the human body. The explanatory tantra of the Guhyasamaja tantra, the Vajramala, states: "The body becomes a palace, the hallowed basis of all the Buddhas." [10] All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification.
As mentioned, Akshobhya and Vairocana may be switched, as in the Guhyasamaja system which has Aksobhya in the center, and as in the Longchen Nyingtig tradition where Akshobhya is also in the center. [2] [16] In other cases, different Buddhas may take the center place as well depending on the teaching cycle or tantra which is being depicted.