Filter
Tsongkhapa: Tsongkhapa was a popular Tibetan religious philosopher. He was an essential part of Dalai Lama's Gelugpa sect, and is known for his appearance and tall yellow hat.
By discerning between Bhviveka's Autonomist reading of Nagarjuna's teachings and Candrakirti's logical Consequentialist understanding, he establishes an unique Middle Way worldview. He is heavily inspired by the Indian epistemologists Dignga and Dharmakrti's Indo-Tibetan Buddhist deductive tradition. Tsongkhapa accomplishes a balance between application and theory.
Explanation of the Difficult Points and Golden Garland are two of Tsongkhapa's most notable early publications. In the former, he offers a comprehensive description of the foundation consciousness, which Tsongkhapa claimed to be the distinctive eighth awareness in Asaga's Yogic Buddhism's eight-consciousness paradigm.
Guru Padmasambhava: Guru Padmasambhava is repeatedly alluded to in Tibetan as Guru Rinpoche, which equates to "noble mentor." Guru Rinpoche is a completely enlightened being who has attained nirvana, a Buddha.
He didn't decide to follow Buddha Shakyamuni's precepts and finally awakened, nor did he gradually become awakened. Guru Rinpoche adopted the appearance of a perfectly enlightened person. Celestial awareness emerges in the universe in his material reality for the benefit of all conscious animals.
Chenrezig: The most respected of all Bodhisattvas, Chenrezig, also known as Avalokitesvara, "Somebody who observes with unflinching gaze," symbolizes the benevolence of any and all Buddhas. In moments of difficulty and distress, He acknowledges the cries of all conscious beings.
In a popular Buddhist narrative, Chenrezig vows he doesn't deter until after he's aided in liberating each conscious being from the cycle of rebirth, but despite his greatest efforts, his goal is daunting.
Consequently, in an attempt to more effectively reach out to someone in need, his limbs are shattered into various segments in an attempt to respond to the countless screams of suffering. Sometimes Chenrezig envisioned himself besieged by a myriad of limbs and eleven heads.
Chakrasamvara: In the Himalayan areas of Tibet, Chakrasamvara evolved to become one of the most renowned gods in Tantric Buddhism. It is crucial to rely just on explanatory literature in the Sanskrit and Tibetan dialects to discern amongst his multiple forms even though he can emerge in more than a dozen diverse situations, spanning from basic to complex, serene to hostile.
There are over 50 different versions of these structures in Tibetan Buddhism, which only further contributes to the complexity. The different aspects are designed to emphasize distinct mindfulness meditation that are appropriate for specific physical and psychological characteristics in the tantric yogis who participate in these complex assignments.
Manjushri: In Mahayana Buddhism, Manjushri is the bodhisattva embodying ultimate enlightenment. His name means "calm, or gentle, grandeur" in Sanskrit. He is frequently represented with regal embellishments on, holding a scroll of the Prajnaparamita in his left hand and the blade of enlightenment to slash the mists of ignorance in his right hand.
Maitreya: The future Buddha is alluded to as Maitreya in the realm of Buddhist prophecy. The fifth Buddha, Maitreya Buddha, is believed to have emerged during this age. Therefore, Maitreya Buddha is viewed as the Future Buddha who has still not materialized in this age.
According to Buddhist theology and tradition, Maitreya Buddha is considered to be a Bodhisattva who will emerge on Earth in the future, accomplish Nirvana, and transmit the pure Dharma to its residents in a similar way to Shakyamuni Buddha. The living Buddha, Gautama Buddha, will be replaced by Maitreya Buddha, in accordance with both Buddhist teachings and texts.
Nothing less than the emancipation of all conscious beings and the realization of Buddhahood for every single individual is the purpose of a Bodhisattva's existence.
The pantheon of Mahayana Buddhism contains numerous Bodhisattvas. The Bodhisattva works in wisdom and love so that after many lives he may ultimately become a Buddha. Ordinary believers are encouraged to follow his example and so, eventually, achieve nirvana.
Yet the Bodhisattva is a being of immeasurable charity and compassion; while suffering individuals remain in the toil of transmigration he will not leave them without help. Though the Bodhisattva is to become a Buddha, he bides his time until even the most insignificant worshipper has reached the highest goal.
Clearly, the Bodhisattva is a spirit of compassion and suffering. In the Vajradhvaja Sutra the Bodhisattva pronounces:
★ I take upon myself the deeds of all beings, even those in the hells in other worlds, in the realms of punishment.
★ I take their suffering upon me, I bear it, I do not draw back from it, I do not tremble at it, I have no fear of it.
★ I must bear the burden of all beings, for I have vowed to save all things living, to bring them safe through the forest of birth, age, disease, death and rebirth.
★ I think not of my own salvation, but strive to bestow on all beings the royalty of supreme wisdom.
★ So I take upon myself the sorrow of all human beings. I agree to suffer as a ransom for all beings, for the sake of all beings.
★ Truly I will not abandon them.
★ For I have resolved to gain supreme wisdom for the sake of all that live, to save the world.
Email a Friend
Manage Wishlist