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In Chinese Buddhism, veneration of the five Buddhas has dispersed from Chinese Esoteric Buddhism into other Chinese Buddhist traditions like Chan Buddhism and Tiantai. They are regularly enshrined in many Chinese Buddhist temples, and regularly invoked in rituals such as the Liberation Rite of Water and Land and the Yoga Flaming Mouth ceremony ...
Independent of whether she is classified as a deity, a Buddha, or a bodhisattva, Tārā remains very popular in Tibet (and Tibetan communities in exile in Northern India), Mongolia, Nepal, Bhutan, Sikkim and is worshiped in many Buddhist communities throughout the world (though in East Asian Buddhism, Guanyin is the most popular female deity).
The text and its commentaries have revealed numerous attempts by Buddhists to enlarge and modify it, both to remove references to Shaiva deities and to add more Buddhist technical terminology. [4] In the Chakrasaṃvara Tantra, Vajrayoginī appears as his yab-yum consort, [5] to become a stand-alone practice of Anuttarayoga Tantra in its own ...
Manifestations of Vajrapāṇi can also be found in many Buddhist temples in China, Korea and Japan as dharma protectors called the Niō (仁王) or "Benevolent Kings". They are two wrathful and muscular guardians of the Buddha standing today at the entrance of many Buddhist temples in East Asian Buddhism and are said to be dharmapala ...
A Buddha is a being who is fully awakened and has fully comprehended the Four Noble Truths.In the Theravada tradition, while there is a list of acknowledged past Buddhas, the historical Buddha Sakyamuni is the only Buddha of our current era and is generally not seen as accessible or as existing in some higher plane of existence.
Pages in category "Female buddhas and supernatural beings" The following 19 pages are in this category, out of 19 total. This list may not reflect recent changes. C.
Sometimes, other female deities may share a mantra with the devi, like Saraswati (see above) and Vasudhara (the Vasudhārādhāraṇī contains two mantras which name Prajñāpāramitā Devi, e.g.: oṃ śrīprajñāpāramite svāhā). [24] Regarding the Buddhist Saraswati, in some depictions, she is said to be carrying a Prajñāpāramitā ...
In Mahayana Buddhist texts, Marici is the goddess of dawn, one introduced by the Buddha at Shravasti. In some aspects, she is comparable to, and likely a fusion deity derived from the feminine version of, Surya and, in other ways, to Usha, Durga, and Vajravārāhī. [1] [2] She is one of the goddesses (or gods) invoked in Buddhist dharanis. [3]