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The female tulku who was the abbess of Samding Monastery, on the shores of the Yamdrok Tso Lake, near Gyantse, Tibet was traditionally a nirmāṇakāya emanation of Vajravārāhī (Tibetan: Dorje Phagmo). [20] The lineage started in the 15th century with the princess of Gungthang, Chökyi Drönma (Wylie: Chos-kyi sgron-me)(1422–1455). [21]
Buddha Vajravārāhī. In Tibetan Buddhism, Vajravārāhī ("The Indestructable Sow", Tibetan: ་རྡོ་རྗེ་ཕག་མོ, Wylie: rdo rje phag mo Dorje Pakmo) [1] is considered a female buddha [2] and "the root of all emanations of dakinis". [3] As such, Vajravarahi manifests in the colors of white, yellow, red, green, blue, and ...
She is the consort and female counterpart of Samantabhadra, known amongst some Tibetan Buddhists as the Primordial Buddha. Samantabhadri herself is known as the primordial Mother Buddha. Samantabhadri is the dharmakaya dakini aspect of the Trikaya, or three bodies of a Buddha. As such, Samantabhadri represents the aspect of Buddhahood in whom ...
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.
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.
In other sutras, she is regarded as a female counterpart to Avalokiteśvara, the bodhisattva of compassion. Like him, Sitātapatrā manifests in many elaborate forms: having a thousand faces, arms and legs, or simply as a feminine deity of great beauty. Known foremost for her "white parasol" she is most frequently attributed with the "golden ...
Buddhist art is visual art produced in the context of Buddhism.It includes depictions of Gautama Buddha and other Buddhas and bodhisattvas, notable Buddhist figures both historical and mythical, narrative scenes from their lives, mandalas, and physical objects associated with Buddhist practice, such as vajras, bells, stupas and Buddhist temple architecture. [1]
But sometimes they were the main figure in an image, and they developed their own iconography. After about 600, they became increasingly prominent, and in art for Vajrayana uses began to replace images of the historical Buddha. Images of Avalokiteśvara, the bodhisattva of compassion, might be mistaken for Gautama. [14]