In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
One of the two textual lineages of Kangyurs, starting from a manuscript so named that was produced at Gyantsé (rgyal rtse) in 1431. All the Themphangma Kangyurs are manuscript versions.
The name of one of the main textual lineages of Kangyurs. It comes from an early version of the Kangyur produced at Tshal Gungthang (tshal gung thang) monastery in central Tibet from 1347–51 under the sponsorship of the local ruler, Tshalpa Künga Dorje (tshal pa kun dga’ rdo rje, 1309–64). Later Kangyurs derived wholly, mainly, or to a significant degree from this original Tshalpa Kangyur manuscript are identified as belonging to the Tshalpa lineage of Kangyurs. They are almost all printed Kangyurs.
An epithet of Mañjuśrī meaning Lion of Speech.
Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.
The “vajra seat”; a name for the place in Bodhgaya where the Buddha Śākyamuni, and all buddhas, achieve awakening.
sdug bsngal thams cad rab tu zhi bar byed pa zhes bya ba’i gzungs (Sarvaduḥkhapraśamanakaranāmadhāraṇī). Toh 1024, Degé Kangyur vol. 101 (gzungs ’dus, waM), folios 183.a–183.b.
sdug bsngal thams cad rab tu zhi bar byed pa zhes bya ba’i gzungs. ka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 98, pp. 614–16.
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