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Saṃbhogakāya
''Saṃbhogakāya'' ( sa, संभोगकाय lit. "body of enjoyment", zh, t=報身, p=bàoshēn, Tib: ''longs spyod rdzog pa'i sku'') is the second mode or aspect of the Trikaya. Definition Celestial manifestations ''Sambhogakāya'' is a "subtle body of limitless form". Buddhas such as Bhaisajyaguru and Amitābha, as well as advanced bodhisattvas such as Avalokiteśvara and Manjusri can appear in an "enjoyment-body." A Buddha can appear in an "enjoyment-body" to teach bodhisattvas through visionary experiences. Those Buddhas and Bodhisattvas manifest themselves in their specific pure lands. These worlds are created for the benefits of others. In those lands it is easy to hear and practice the Dharma. A person can be reborn in such a pure land by "the transfer of some of the huge stock of 'merit' of a Land's presiding Buddha, stimulated by devout prayer." One of the places where the ''Sambhogakāya'' appears is the extra-cosmic realm or pure land called Akaniṣṭha. ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pure Land
A pure land is the celestial realm of a buddha or bodhisattva in Mahayana Buddhism. The term "pure land" is particular to East Asian Buddhism () and related traditions; in Sanskrit the equivalent concept is called a buddha-field (Sanskrit ). The various traditions that focus on pure lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism and Bon. Discussion In the Mahayana sutras, there are many pure lands. Bodhisattvas such as Avalokiteśvara and Manjushri would obtain pure lands after they attained buddhahood. In the ''Lotus Sutra'', Buddha's close followers such as Śāriputra, Mahākāśyapa, Subhuti, Maudgalyāyana and Buddha's son Rāhula would also have pure lands. The relative time-flow in the pure lands may be different, with a day in one pure land being equivalent to years in another. Pure lands have been documented as arising due to the intention and aspiration of a bodhisattva such as the c ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pure Land
A pure land is the celestial realm of a buddha or bodhisattva in Mahayana Buddhism. The term "pure land" is particular to East Asian Buddhism () and related traditions; in Sanskrit the equivalent concept is called a buddha-field (Sanskrit ). The various traditions that focus on pure lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism and Bon. Discussion In the Mahayana sutras, there are many pure lands. Bodhisattvas such as Avalokiteśvara and Manjushri would obtain pure lands after they attained buddhahood. In the ''Lotus Sutra'', Buddha's close followers such as Śāriputra, Mahākāśyapa, Subhuti, Maudgalyāyana and Buddha's son Rāhula would also have pure lands. The relative time-flow in the pure lands may be different, with a day in one pure land being equivalent to years in another. Pure lands have been documented as arising due to the intention and aspiration of a bodhisattva such as the c ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rainbow Body
In Dzogchen, rainbow body (, Jalü or Jalus) is a level of realization. This may or may not be accompanied by the 'rainbow body phenomenon'. The rainbow body phenomenon is pre-Buddhist in origin, and is a topic which has been treated fairly seriously in Tibet for centuries past and into the modern era. Other Vajrayana teachings also mention rainbow body phenomena. Rigpa The rainbow body phenomenon is a third person perspective of someone else attaining complete knowledge (). Knowledge is the absence of delusion regarding the display of the basis. Rigpa has three wisdoms, which are ''kadag'', ''lhun grub'' and ''thugs rje''. Kadag deals with ''trekchö''. The ''lhun grub'' aspect has to do with esoteric practices, such as (but not limited to) tögal, that self-liberate the human body into a Sambhogakāya (rainbow body phenomenon). The symbol of Dzogchen is a Tibetan "A" wrapped in a ''thigle''. The "A" represents ''kadag'' while the ''thigle'' represents ''lhun grub''. The thi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yidam
''Yidam'' is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. During personal meditation (''sādhana'') practice, the yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation. Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity". Examples of yidams include the meditation deities Chakrasamvara, Kalachakra, Hevajra, Yamantaka, and Vajrayogini, all of whom have a distinctive iconography, mandala, mantra, rites of invocation and practice. In Vajrayana, the yidam is one of the three roots of the inner refuge formula and is also the key element of deity yoga since the 'deity' in the yoga is the yidam. Etymology Yidam is said to be a contraction of Tib. ''yid-kyi-dam-tshig'', meaning "samaya of mind" or in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind. This is said ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Refuge Tree
The imagery of the Refuge Tree, also referred to as Refuge Assembly, Refuge Field, Merit Field, Field of Merit or Field of Accumulation (Tibetan: ཚོགས་ཞིང་།, Wylie: ''tshogs zhing'') is a key part of a visualization and foundational meditation practice common to Tantric Buddhism. Based on descriptions in the liturgical texts of various traditions, Refuge Trees are often depicted in thangkas employed as objects of veneration, mnemonic devices and as a precursor to the contents being fully visualized by the Buddhist practitioner during the Refuge Formula or evocation. While the concept of Refuge Trees appears in liturgical texts at least as early as the 16th century, based on known examples Refuge Tree paintings appear to have only become popular from the 18th century making them a late development in the history of Tibetan art. Content Refuge Tree or Refuge Field paintings depict the important objects of " Refuge" for each sect or lineage in the form of a gen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Huineng
Dajian Huineng (); (February 27, 638 – August 28, 713), also commonly known as the Sixth Patriarch or Sixth Ancestor of Chan (traditional Chinese: 禪宗六祖), is a semi-legendary but central figure in the early history of Chinese Chan Buddhism. According to tradition he was an uneducated layman who suddenly attained awakening upon hearing the Diamond Sutra. Despite his lack of formal training, he demonstrated his understanding to the fifth patriarch, Daman Hongren, who then supposedly chose Huineng as his true successor instead of his publicly known selection of Yuquan Shenxiu. Twentieth century scholarship revealed that the story of Huineng's Buddhist career was likely invented by the monk Heze Shenhui, who claimed to be one of Huineng's disciples and was highly critical of Shenxiu's teaching. Huineng is regarded as the founder of the "Sudden Enlightenment" Southern Chan school of Buddhism, which focuses on an immediate and direct attainment of Buddhist enlightenment. T ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Platform Sutra Of The Sixth Patriarch
The ''Platform Sutra of the Sixth Patriarch'' ( or simply: ''Tánjīng'') is a Chan Buddhist scripture that was composed in China during the 8th to 13th century. The "platform" (施法壇) refers to the podium on which a Buddhist teacher speaks. Its key themes are the direct perception of one's true nature, and the unity in essence of '' śīla'' (conduct), '' dhyāna'' (meditation) and '' prajñā'' (wisdom). The text centers on teachings and stories ascribed to the sixth Chan patriarch Huineng. It contains the well-known story of the contest for the succession of Hongren (enlightenment by the non-abiding), and discourses and dialogues attributed to Huineng. The text attributes its recollection to Fa-hai, but was probably written within the so-called Oxhead school, which existed along with the East Mountain School and Shenhui's Southern School. The text attempts to reconcile the so-called Northern School with its alleged gradual enlightenment teachings, and the so-called ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Chán
Chan (; of ), from Sanskrit '' dhyāna'' (meaning "meditation" or "meditative state"), is a Chinese school of Mahāyāna Buddhism. It developed in China from the 6th century CE onwards, becoming especially popular during the Tang and Song dynasties. Chan is the originating tradition of Zen Buddhism (the Japanese pronunciation of the same character, which is the most commonly used English name for the school). Chan Buddhism spread from China south to Vietnam as Thiền and north to Korea as Seon, and, in the 13th century, east to Japan as Japanese Zen. History The historical records required for a complete, accurate account of early Chan history no longer exist. Periodisation The history of Chan in China can be divided into several periods. Zen, as we know it today, is the result of a long history, with many changes and contingent factors. Each period had different types of Zen, some of which remained influential while others vanished. Ferguson distinguishes three ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mindstream
Mindstream (''citta-santāna'') in Buddhist philosophy is the moment-to-moment continuum (Sanskrit: ''saṃtāna'') of sense impressions and mental phenomena, which is also described as continuing from one life to another. Definition ' (Sanskrit), literally "the stream of mind", is the stream of succeeding moments of mind or awareness. It provides a continuity of the personality in the absence of a permanently abiding "self" ( ātman), which Buddhism denies. The mindstream provides a continuity from one life to another, akin to the flame of a candle which may be passed from one candle to another: William Waldron writes that "Indian Buddhists see the 'evolution' of mind i terms of the continuity of individual mind-streams from one lifetime to the next, with karma as the basic causal mechanism whereby transformations are transmitted from one life to the next." According to Waldron, " e mind stream (''santāna'') increases gradually by the mental afflictions (''kleśa'') and by act ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lopön Tenzin Namdak
Lopön Tenzin Namdak (, born 1926 in Khyungpo Karu – – in Kham) is a Tibetan religious leader and the most senior teacher of Bon, in particular of Dzogchen and the Mother Tantras. Early life Tenzin Namdak's father was a farmer in Chamdo and his uncle, Kelzang Tsültrim (), was the "chant leader" () among the monks at Tengchen Monastery (). The monastery belonged to the tradition of Yungdrung Bön () rather than the New Bön tradition () associated with Shardza Tashi Gyaltsen, and had close affiliations with Menri Monastery and Yungdrung Monastery () in Ü-Tsang. In 1933, at age seven, Tenzin Namdak went to Tengchen and in 1941 he went to Yungdrung Monastery, where he helped execute a series of wall paintings for a new temple. In 1944 he went on pilgrimage to Nepal including Solu-Khombu, Pokhara, Mustang and Kathmandu. In 1933 he returned to Yungdrung Monastery to commence studies in philosophy (). During 1945–50, he lived a principally eremitic existence, cloist ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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