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Khasarpani 心性休息觀音

2026-04-02T02:06:20Z

SSTC Serena：

[[Image:Avalokitestvara Khasarpani.JPG|thumb|200px|Avalokiteshvara Khasarpani, 17th century bronze, Tibet; 6.75cm]]
'''Khasarpani''' (Skt. ''Khasarpaṇi''; [[Wyl.]] ''kha sar p'a Ni''; 藏文全名སྤྱན་རས་གཟིགས་སེམས་ཉིད་ངལ་གསོ།) — a form of [[Avalokiteshvara]] with one face and two hands. His right hand is in the [[mudra of supreme generosity]], and the left is often in the [[mudra of teaching the Dharma]] and holds a lotus blooming at the level of his left ear. Iconographically, Avalokiteshvara Khasarpani is often indistinguishable from the seated form of the meditational deity called [[Amoghapasha]] (Unfailing Lasso 不空羂索). They are often conflated in both Sanskrit and Tibetan texts and practices.

The great [[Tertön]] [[Chokgyur Dechen Lingpa]] discovered an image of Avalokiteshvara Khasarpani made from a bone of [[Yeshe Tsogyal]] as the sacred body representation for his ter ''Padma Tsuktor''. This image was last known to be in the treasury of [[Rumtek Monastery]] during the lifetime of the 16th Gyalwa [[Karmapa Rangjung Rigpé Dorje]].

==External Links==
* ''The Life of Chokgyur Lingpa'', by [[Orgyen Tobgyal Rinpoche]], Rangjung Yeshe Publications. [http://www.rangjung.com/authors/Chokgyur_Lingpa_Life.pdf Download as PDF]

[[Category: Buddhas and Deities]]
[[Category: Bodhisattvas]]

Khasarpani 心性休息觀音

2026-04-02T02:03:55Z

SSTC Serena：

[[Image:Avalokitestvara Khasarpani.JPG|thumb|200px|Avalokiteshvara Khasarpani, 17th century bronze, Tibet; 6.75cm]]
'''Khasarpani''' (Skt. ''Khasarpaṇi''; [[Wyl.]] ''kha sar p'a Ni''; 藏文全名སྤྱན་རས་གཟིགས་སེམས་ཉིད་ངལ་གསོ།) — a form of [[Avalokiteshvara]] with one face and two hands. His right hand is in the [[mudra of supreme generosity]], and the left is often in the [[mudra of teaching the Dharma]] and holds a lotus blooming at the level of his left ear. Iconographically, Avalokiteshvara Khasarpani is often indistinguishable from the seated form of the meditational deity called [[Amoghapasha]] (Unfailing Lasso). They are often conflated in both Sanskrit and Tibetan texts and practices.

The great [[Tertön]] [[Chokgyur Dechen Lingpa]] discovered an image of Avalokiteshvara Khasarpani made from a bone of [[Yeshe Tsogyal]] as the sacred body representation for his ter ''Padma Tsuktor''. This image was last known to be in the treasury of [[Rumtek Monastery]] during the lifetime of the 16th Gyalwa [[Karmapa Rangjung Rigpé Dorje]].

==External Links==
* ''The Life of Chokgyur Lingpa'', by [[Orgyen Tobgyal Rinpoche]], Rangjung Yeshe Publications. [http://www.rangjung.com/authors/Chokgyur_Lingpa_Life.pdf Download as PDF]

[[Category: Buddhas and Deities]]
[[Category: Bodhisattvas]]

Empowerment 灌頂

2026-03-12T04:18:34Z

SSTC Serena：/* Two Causes & Four Conditions */

[[Image:SR NKR wang.JPG|frame|[[Sogyal Rinpoche]] and [[Nyoshul Khen Rinpoche]] during an empowerment]]
'''Empowerment''' (Skt. ''abhiṣeka'' or ''abhisiddhi''<ref>[[Tsele Natsok Rangdrol]], ''Empowerment and the Path of Liberation'' (Hong Kong: Rangjung Yeshe Publications, 1993), page 17.</ref>; Tib. [[དབང་]], [[Wyl.]] ''dbang'', ''wang'') or '''granting an empowerment''' (Skt. ''abhiṣiñca'', Tib. དབང་བསཀུར་བའ་, Wyl. ''dbang bskur ba'')<ref>Philippe Cornu, ''Dictionnaire encyclopédique du bouddhisme'' (Paris: Éditions du Seuil, 2001), page 29</ref> refers to the [[Vajrayana]] ritual which awakens the special capacity for [[primordial wisdom]] (Tib. ''yeshe'') to arise in the mind of the disciple.<ref>[[Mipham Rinpoche]], ''[[Essence of Clear Light]]'', si khron mi rigs dpe sprun khang, p.501.</ref> It is called 'empowerment' because when we receive it, we are empowered to follow a particular spiritual practice, and so come to master its realization.<ref>[[Dilgo Khyentse Rinpoche]], ''Guru Yoga'' (Ithaca: Snow Lion, 1999), page 63.</ref> It is said:
:''In the [[Secret Mantra Vehicle]], there can be no accomplishment without empowerment,''
:''For that would be like a boatman without oars.''
And also:
:''Without empowerment there's no accomplishment;''
:''You can't get oil from pressing sand.''<ref>[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'' (Boston: Shambhala, Revised edition, 1998), page 332.</ref>

Empowerments can only be granted by qualified [[vajra master]]s and requires for the students receiving them to maintain the specific [[vajrayana precepts]] (Skt. ''samaya''), on the basis of the [[taking refuge|refuge]] and [[bodhisattva vow|bodhisattva]] vows. (See [http://www.rigpawiki.org/index.php?title=Empowerment#Two_Causes_.26_Four_Conditions Two Causes & Four Conditions] for further details.)

[[Dzongsar Khyentse Rinpoche]] reminds us of the real meaning of 'empowerment':
:"The most common description of abhisheka is that it is a transfer of power during a ceremony to give recipients the authorization to hear, study and practise the teachings of the vajrayana; we therefore “receive an empowerment.” But the problem is that receiving an empowerment suggests someone is giving us a power we previously lacked[...], and is a long way away from the true spirit of tantric initiation. During an initiation we are introduced to an aspect of ourselves that already exists within us but that we have yet to recognize, and it is the activation of this recognition that we call 'empowerment' or 'initiation'. This is the real meaning of abhisheka."<ref>Dzongsar Jamyang Khyentse, ''Not for Happiness'' (Boston & London: Shambhala, 2012), page 192.</ref>

==Etymology==
Dzongsar Khyentse Rinpoche writes:
:"Abhisheka is a Sanskrit term, and its two fundamental meanings have been translated into Tibetan as ''torwa'' and ''lugpa''. ''Torwa'' is usually translated as “dismantling” and refers to the cocoon of ignorance in which we are wrapped and that needs to be dismantled; and ''lugpa'' is translated as “pouring”—as in “pouring blessings”—and more obliquely, as “discovering our buddhanature.”"<ref>Dzongsar Jamyang Khyentse, op. cit., p.192</ref>

[[Tsele Natsok Rangdrol]] explains the etymological definition of empowerment in the following way:
:"Formerly your body, speech and mind followed deluded habitual tendencies and possessed no independent power. The method that now provides you with natural authority over the indivisible state of the [[four kayas]] is called 'empowerment'."<ref>Tsele Natsok Rangdrol, op. cit., page 17.</ref>

==The Function of Empowerment==
Empowerment is to ripen or mature our [[buddha nature]]. Even though all beings possess the buddha nature, without receiving empowerment it is not possible to receive [[blessings]] and [[accomplishments]] through a particular practice, just as it will never be possible to get oil by pressing sand.<ref>reference needed for sentence.</ref>

His Holiness the [[Dalai Lama]] says:
:"When an empowerment is conferred on you, it is the nature of your mind—the [[buddha nature]]—that provides a basis upon which the empowerment can ripen you. Through the empowerment, you are empowered into the essence of the [[five buddha families|buddhas of the five families]]. In particular, you are ‘ripened’ within that particular family through which it is your personal predisposition to attain [[buddhahood]]."<ref>source?</ref>

In addition, to these aspects, [[Patrul Rinpoche]] adds that empowerments:
*repair violated and broken [[samaya]]s,
*enable you to meditate on all the paths of the [[generation phase]], the [[perfection phase]], and the [[Great Perfection]],
*prevent obstacles and errors from arising, and
*allow all your [[Siddhis|attainments]] to develop more and more.<ref>Patrul Rinpoche, op. cit., page 331.</ref>

==Subdivisions==
===In General===
According to [[Khenpo Ngakchung]]:<ref>Khenpo Ngawang Pelzang, ''A Guide to the Words of My Perfect Teacher'' (Boston & London: Shambhala, 2004), page 277.</ref>
:"In general there are three types of empowerment:
#the ground empowerment
#the path empowerment
#the result empowerment

:The '''ground empowerment''' is so called because when the [[nature of mind]], [[sugatagarbha]], is realized, this constitutes the "empowerment" of [[nirvana]], and when it is not realized, this constitutes the "empowerment" of the [[three worlds]] of [[samsara]]. This nature is actually what is to be matured in the ground empowerment of the path empowerment .
:The '''path empowerment''' is divided into three: ground, path, and result:
#[the ground empowerment of the path empowerment
#the path empowerment of the path empowerment
#the result empowerment of the path empowerment]
:The '''result empowerment''': In the very instant following the result empowerment of the path, one gains mastery of the wisdom of [[omniscience]] and has authority over everything in samsara and nirvana."

When other sources refer to ground, path and fruition empowerments, they most usually refer to what Khenpo Ngakchung presents as the ground empowerment of the path empowerment, the path empowerment of the path empowerment, and the result empowerment of the path empowerment.

In this context, Patrul Rinpoche explains that:<ref>Patrul Rinpoche, op. cit., page 332.</ref>
*"The empowerment that we receive when we are first introduced into the [[mandala]] by an authentic [[Vajra Master]] is the '''[[ground empowerment]]'''.
*The [[four empowerments|fourfold empowerment]] that we take by ourselves when we practise [[Guru Yoga]], without depending on anyone or anything else, is the '''[[path empowerment]]'''.
*The empowerment that we obtain at the moment of the ultimate fruit, called the "[[great ray of light empowerment]]" or the "empowerment of indivisible profundity and radiance," is the '''[[fruit empowerment]]''', perfect and total [[buddhahood]]."

And [[Tulku Thondup]] says that:<ref>Tulku Thondup, ''Enlightened Journey'' (Boston: Shambala, 1995), page 113.</ref>
#empowerments given to disciples who have not been initiated before are called '''causal empowerment''';
#the empowerment given to students for developing their maturation or restoring the broken precepts are classified as '''empowerment of the path'''; and
#empowerments given to those who are ready to achieve the final attainment and which cause the disciple to attain the ultimate fruition are classified as '''empowerments of result''' because they bring the final result.

===In the Inner Tantras===
According to the [[inner tantras]], there are [[four empowerments|four levels]] or stages within any ground empowerment of the path empowerment:
{{:four empowerments}}

==Two Causes & Four Conditions 二因四緣==
Two causes and four conditions are necessary for an empowerment to fully take place:

===Two Causes 二因===
#同類因 The associated cause (''mtshung ldan gyi rgyu'') is the presence of the [[buddha nature]]
#俱有因 The cooperative cause (''lhan cig byed pa'i rgyu'') is the use of various substances (''rdzas'') during the empowerment, such as the vase, image cards and so forth.

===Four Conditions 四緣===
#因緣 The causal condition (''rgyu'i rkyen'') is the disciple who has [[faith]] and intelligence
#增上緣 The dominant condition (''bdag rkyen'') is the teacher who is fully qualified
#所緣緣 The objective condition (''dmigs rkyen'') is the teacher's knowledge of the empowerment, [[deity|deities]], and [[mantra]]s, and [[samadhi]]
#等無間緣 The immediate condition (''de ma thag rkyen'') is the previous phase or empowerment, since each phase prepares the student for what follows, and that is why empowerments must be given in the proper sequence<ref>Based on Tulku Thondup (1995) pages 115-6 and Khenpo Namdrol, oral teaching January 2012</ref>

==Empowerments Given to the Rigpa Sangha==
Many great masters have bestowed the most important empowerments needed for our practice upon the [[About Rigpa|Rigpa]] [[sangha]] over the years, in particular, Kyabjé [[Dilgo Khyentse Rinpoche]] in 1987 and 1990, Kyabjé [[Penor Rinpoche]] in 1988 and 1995, Kyabjé [[Dodrupchen Rinpoche]] in 1999, Kyabjé [[Trulshik Rinpoche]] in 1999, 2003, and 2005, and [[Yangthang Rinpoche]] in 2012 and 2013.

For the complete list of empowerments given to the Rigpa Sangha, see the '[[Empowerments Given to the Rigpa Sangha]]' page.

==Notes==
<references/>

==Teachings Given to the [[About Rigpa|Rigpa]] Sangha on the Topic of Empowerment==
*[[Khenpo Petsé Rinpoche]], [[Lerab Ling]], 21-22 August 1997

==Further Reading==
*[[Chögyam Trungpa Rinpoche]], ''Journey Without Goal'', The Collected Works of Chögyam Trungpa, Volume Four (Boston & London: Shambhala, 2003), Ch. 10 'Abhisheka'.
*His Holiness [[Dilgo Khyentse Rinpoche]], ''Pure Appearance'' (Halifax: Vajravairochana Translation Committee, 1992, 2002—restricted title), pages 1-14.
*[[Dzongsar Jamyang Khyentse]], ''Not for Happiness'' (Boston & London: Shambhala, 2012), Ch.13 'Abhisheka and the Four Empowerments in Guru Yoga'.
*[[Herbert V. Guenther]], ''The Dawn of Tantra'', The Collected Works of Chögyam Trungpa, Volume Four (Boston & London: Shambhala, 2003), Ch. 9 'Empowerment and Initiations'.
*[[Jamgön Kongtrul]], ''The Treasury of Knowledge, Book Six, Part Four: Systems of Buddhist Tantra'', translated by Elio Guarisco and Ingrid McLeod (Ithaca: Snow Lion, 2005), Ch. 12 'Initiation'.
*[[Padmasambhava]] & [[Jamgön Kongtrul]], ''The Light of Wisdom, Vol. Two'', translated by Erik Pema Kunsang (Boudhanath: Rangjung Yeshe Publications, 1999), Chapter 16.
*[[Thinley Norbu]], ''The Small Golden Key'' (Shambhala Publications, 1999), '12. Empowerment'.
*[[Tsele Natsok Rangdrol]], ''Empowerment and the Path of Liberation'' (Hong Kong: Rangjung Yeshe Publications, 1993).
*[[Tulku Thondup]], ''Enlightened Journey: Buddhist Practice as Daily Life'' (Boston: Shambhala, 1995), 'The Empowerments and Precepts of Esoteric Training', pages 106-133.

==Internal Links==
*[[Ten topics of tantra]]
*[[Samaya]]
*[[Empowerments Given to the Rigpa Sangha]]
*[[:Category:Events|Events]]

==External Links==
*[http://www.berzinarchives.com/web/en/archives/advanced/tantra/level1_getting_started/advice_taking_tantric_empowerment.html Advice for Taking a Tantric Empowerment (Initiation) by Alexander Berzin]

[[Category:Key Terms]]
[[Category:Empowerments]]
[[Category:Vajrayana]]
[[Category:Eleven Topics of Tantra]]

Taking Refuge

2026-03-12T04:09:17Z

SSTC Serena：

[[Image:LNNRefuge.jpg|frame|[[Field of merit]] from the [[Longchen Nyingtik Ngöndro]]]]
'''Taking Refuge''' (Tib. [[སྐྱབས་འགྲོ་]], [[Wyl.]] ''skyabs 'gro'') is the foundation of, and entrance to, all buddhist practice. It is the basis of all vows and it marks the distinction between buddhist and non-buddhist. [[Khenpo Ngakchung]] defines taking refuge as "a commitment or resolution made to seek the protection of a special object through fear of one's own and others' suffering in [[samsara]]."

==The Cause of Refuge==
The cause of refuge is [[faith]], and specifically [[irreversible faith]]不退轉信.

==The Essence of Refuge==
The '''essence''' of taking refuge is, to ''accept'' the [[Three Jewels]]—i.e. [[Buddha]], [[Dharma]] and [[Sangha]]—as your refuge, and make a ''decisive commitment'' to them, in order to be free from the ''fear'' of your own and others’ suffering in [[samsara]]. You ''accept'' the Buddha as your guide, Dharma as your path and Sangha as your companions.

==The Objects of Refuge 外、內、密、極密與勝義==
*The '''outer''' objects of refuge are the [[Three Jewels]]: [[Buddha]], [[Dharma]] and [[Sangha]]. We take refuge in the Buddha as our guide, the Dharma as the path and the Sangha as our companions.
*The '''inner''' objects of refuge are the [[Three Roots]]: [[Lama]], [[Yidam]] and [[Dakini|Khandro]].
*The '''secret''' object of refuge is [[bodhichitta]], the indestructible natural state which is realized through the special sublime method of the [[channels]] (Tib. [[རྩ་]], ''tsa''; Wyl. ''rtsa''), [[inner air]] (Tib. [[རླུང་]], ''lung''; Wyl. ''rlung'') and [[essences]] (Tib. [[ཐིག་ལེ་]], ''tiklé''; Wyl. ''thig le'').
*The '''ultimate''' objects of refuge, according to [[Dzogchen]], are the [[three kayas]] within the nature of our own minds: the [[essence|empty essence]] (Tib. ངོ་བོ་སྟོངས་པ་, ''ngowo tongpa''; Wyl. ''ngo bo stong pa''), [[nature|cognizant nature]] (Tib. རང་བཞིན་གསལ་བ་, ''rangshyin salwa''; Wyl. ''rang bzhin gsal ba'') and unconfined [[compassionate energy]] (Tib. ཐུགས་རྗེ་འགགས་མེད་, ''tukjé gakme''; Wyl. ''thugs rje 'gags med'').

==The Duration of Refuge==
Followers of the [[basic vehicle|Basic Vehicle]] take refuge temporarily for as long as they live, and ultimately until they attain their own particular fruition. The followers of the [[Mahayana]] take refuge until attaining complete [[enlightenment]].

===Causal and Resultant Refuge===
[[Khenpo Sönam Tobden]] says:

:There is an example given to illustrate the difference between causal and resultant refuge: Imagine someone who is poor and suffering. On the one hand this person could ask for help from a rich person who gives refuge and protection. This is like causal refuge. On the other hand, this person could think, "Now I’m going to do whatever I can, by myself, to get rich." This is like resultant refuge.

The commentary to ''[[Finding Comfort and Ease in the Nature of Mind]]'' says:

:In this regard, according to the [[vehicle of characteristics]], the wish to attain the ultimate [[dharmakaya]] and realize it in one’s mind is the '''resultant refuge''', and to take refuge in the Three Jewels as one’s guides until this has been attained, thus creating the cause for its attainment, is the '''causal refuge'''. See [[Yukhok Chatralwa Chöying Rangdrol]], {{LH|topics/ngöndro/yukhok-chatralwa/taking-refuge|''Taking Refuge''}}.

==The Precepts of Refuge==
[[image:Atisha.JPG|thumb|The great master [[Atisha]] was nicknamed the 'Refuge [[Pandita]]']]
[[Chökyi Drakpa]] says: 

:As regards the precepts and benefits of taking refuge, in terms of precepts there are three things to be abandoned, three things to be adopted and three supplementary precepts. 

:*Firstly, having taken refuge in the Buddha, do not take worldly deities such as local spirits as your outer refuge and do not make offerings to them. Having taken refuge in the Dharma, refrain from harming other beings. Having taken refuge in the Sangha, do not associate with non-buddhist extremists ([[tirthika]]s), or anyone whose behaviour is contrary to the teachings.

:*Regarding the three things to be adopted, having taken refuge in the Buddha, you should honour and respect any representation of his body, even a tiny piece of broken statue. Having taken refuge in the Dharma, you should respect and take care to preserve the written teachings, even fragments of paper bearing a single syllable. In the past, when Lord [[Atisha]] saw a scribe putting his pen in his mouth as he wrote, he cried out, “Atsama! That’s not right!” Having taken refuge in the Sangha, even a patch of red or yellow cloth from their robes should inspire you with faith.

:*As supplementary precepts, rely upon your spiritual master and practise without doing anything that violates or conflicts with his body, speech or mind. Listen to the teachings and follow the Dharma and the Sangha.

[[Patrul Rinpoche]] says:

:In this, there are six specific precepts and five general ones.

===Six Specific Precepts===
In the specific precepts, there are three things to adopt and three things to abandon.

====Three Things to Adopt====
#Practise according to the words of the Buddha and then, without forgetting them, generate faith and [[devotion]]. Show respect even for broken fragments of statues and images of the Buddha. 
#Exert yourself in studying, reflecting and meditating on the sacred Dharma. Show respect even for torn scriptures that represent the Dharma. 
#Respect the sangha who are followers of the Buddha, associate with virtuous friends, and treat even tiny pieces of yellow cloth as objects worthy of reverence. 

====Three Things to Abandon====

#Having taken refuge in the Buddha, you should not worship any gods who are still bound within the cycle of samsara. 
#Having taken refuge in the Dharma, you should not inflict harm upon any [[sentient beings|sentient being]]. 
#Having taken refuge in the Sangha, you should not associate with friends who hold extreme views. 

===Five General Precepts===

#Do not forsake the Three Jewels, even at the cost of your life. 
#Even in important ventures, do not seek other methods. 
#Do not interrupt your regular practice. 
#Encourage yourself and others to take refuge. 
#Pay homage to the buddha of whichever direction you travel. 

==Oral Teachings Given to the [[About Rigpa|Rigpa]] Sangha==
*[[Sogyal Rinpoche]], [[Lerab Ling]], Ngöndro Retreat, 6, 7 & 10 July 2011
*Sogyal Rinpoche, Lerab Ling, Ngöndro Retreat, 18 & 20 July 2014
===Edited Teachings of [[Sogyal Rinpoche]]===
*Ngöndrolink February 2006, 'Invoking the Presence of the Refuge', 3 January 2006, [[Kirchheim]] (available in English, French and German, ordernumber 441)
*Ngöndrolink December 2008, 'Refuge, Part One' (order code 458)
*Ngöndrolink February 2009, 'Refuge, Part Two' (order code 459)
*Ngöndrolink April 2009, 'Refuge, Part Three' (order code 460)
*Ngöndrolink June 2009, 'Refuge, Part Four' (order code 461)

==Further Reading==
*''The Crucial Points of Ngöndro: Taking Refuge'', Rigpa, 2009. [http://zamstore.com/index.php?main_page=product_info&products_id=30336&zenid=278f746de0fa1d5dc3fa0c81451807a0 Available from Zam]
*[[Chandrakirti]], ''[[Seventy Verses on Taking Refuge]]''
*[[Khenpo Ngawang Pelzang]], ''[[A Guide to the Words of My Perfect Teacher]]'' (Boston & London: Shambhala, 2004), Part Two, Chapter One: 'Taking Refuge, the Foundation Stone of all Paths'.
*[[Padmasambhava]], ''Dakini Teachings—Padmasambhava's Oral Instructions to Lady Tsogyal'' (Boudhanath, Hong Kong & Esby: Rangjung Yeshe Publications, 1999), 'Taking Refuge', pages 10-28.
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'' (Boston: Shambhala, Revised edition, 1998), Part Two, Chapter One: 'Taking refuge, foundation stone of all paths'.
*[[Thinley Norbu]], ''The Small Golden Key'' (Shambhala Publications, 1999), ‘13. The Object of Refuge'.
* ''The Light of Wisdom Volume 1''. Root text by [[Padmasambhava]] and commentary by [[Jamgön Kongtrül]] the Great. Published by Shambhala Publications ISBN 0-87773-566-2, pages 110-114.

==Internal Links==
*[[Three kinds of faith]]

==External Links==
*{{LH|tibetan-masters/patrul-rinpoche/essential-instruction-refuge-bodhichitta|''An Essential Instruction on Refuge and Bodhichitta'' by Patrul Rinpoche}}
*{{LH|topics/ngöndro/yukhok-chatralwa/taking-refuge|''Taking Refuge''}} by [[Yukhok Chatralwa Chöying Rangdrol]]
*{{LH|topics/ngöndro/chökyi-drakpa/taking-refuge|''Taking Refuge'' by Chökyi Drakpa}}

[[Category:Key Terms]]
[[Category:Prayers and Practices]]
[[Category:Ngöndro]]

Werma 威瑪（音譯）

2026-03-10T11:27:09Z

SSTC Serena：

'''Werma''' ([[Wyl.]] ''wer ma'')—this term, synonym of [[drala]] can also sometimes refer to their retinue, as in the expression 'dralas and wermas'.

札喇（Drala，俗稱為戰神）的同義詞，有時指其眷眾。

［譯注：藏文譯者另有看法，認為兩者不同，皆屬非常古老的名詞且用途廣泛，不能直接意譯；札喇大致可以蓋括威瑪，兩者與個人家族、運勢、生命的神靈有關，又常與家宅神、地方神、山神有關。］

[[Category: Buddhas and Deities]]
[[Category: Gods and demons]]
[[Category: Gesar]]

Sautrantika 經部 / 經量部

2026-03-10T08:35:32Z

SSTC Serena：/* Subschools */

[[Image:Dharmakirti.JPG|frame|[[Dharmakirti]]]]
'''Sautrantika''' (Skt. ''Sautrāntika''; Tib. [[མདོ་སྡེ་པ་]] ''Dodépa''; [[Wyl.]] ''mdo sde pa'') means ‘Follower of the Sutras’, and the members of this school are so-called because they do not accept the [[Abhidharma]] as a definitive teaching of the [[Buddha]].

===Subschools===
There are two kinds of Sautrantikas or ‘Sutra Followers’: 隨教行經量部依循《毗婆沙論》；隨理行經量部則以法稱論師的《七部量論》為基礎。
*the '''Sautrantikas Following Scripture''' whose description of the [[two truths]] accords with that of the [[Vaibhashika]]s; and
*the '''Sautrantikas Following Logic''' who take as their basis [[Dharmakirti]]’s ''Seven Treatises on Logic''.

===Sautrantika View of Two Truths===
[[Khenpo Ngakchung]] says:

:Then, if we consider the Sautrantikas, it says in the ''[[Commentary on Valid Cognition]]''<ref>{{:Quotations: Dharmakirti, Commentary on Valid Cognition, That which performs a function is ultimately existent}}</ref>:

::"That which can perform a function 
::Is here said to be ultimately existent. 
::All that can not perform a function 
::Is said to be relatively existent. 
::These are specific and general characteristics." 

:So, here, in this context, anything with unique characteristics that can perform a function is said to be [[absolute truth]], and anything that is generally characterized and can not perform a function is said to belong merely to [[relative truth]]. Although things are explained this way when analyzing things so as to determine whether or not they have unique characteristics, this does not mean to say that there are not other classifications of the two truths.

===Other Tenets===
*They believe that the present sense-consciousness arises based on the coming together of the object, faculty and consciousness in the previous moment.

*They believe that [[non-concurrent formations]] and unconditioned phenomena are not substantially existent, but merely imputations.

*The characteristics of arising, dwelling and ceasing are not distinct from entities, but are distinguished from them conceptually.

*Objects are hidden, since only the mental features or ''aspects'' (Tib. [[རྣམ་པ་]], [[Wyl.]] ''rnam pa'') are perceived.

==Alternative Translations==
*Sutra Followers

==References==
<References />

[[Category:Key Terms]]
[[Category:Schools and Lineages]]
[[Category:Philosophical Tenets]]

Treasury of Abhidharma 阿毘達摩俱舍論

2026-03-10T08:31:07Z

SSTC Serena：/* Outline */

[[image:Vasubandhu.JPG|frame|Vasubandhu]]
The '''Treasury of [[Abhidharma]]''' (Skt. ''Abhidharmakośa''; Tib. [[ཆོས་མངོན་པའི་མཛོད་]], ''Ngön Pa Dzö''; [[Wyl.]] ''chos mngon pa'i mdzod'') was composed by [[Vasubandhu]], one of the '[[Six Ornaments]]', the greatest Buddhist authorities of Ancient India. ''Abhidharmakosha'' is a complete and systematic account of the [[Abhidharma]], and is the peak of scholarship in the [[Fundamental Vehicle]]. If this text presents the different topics from the [[Vaibhashika]] point of view, Vasubandhu also wrote an autocommentary, the ''Auto-Commentary on the Treasury of Abhidharma'' (Skt. ''Abhidharmakośa-Bhāṣya''), which is based on the [[Sautrantika]] view.

It is included among the so-called "[[Thirteen great texts]]", which form the core of the curriculum in most [[shedra]]s and on which [[Khenpo Shenga]] provided commentaries.

==Outline==
The text is divided into eight topics: 
界、根、世間、業、隨眠、賢聖、智、定等八品
#界 The elements (Skt. ''[[eighteen dhatus|dhātu'']]) 
#根 The [[faculties]] (Skt. ''indriya'') 
#世間 The [[world]] (Skt. ''loka'') 
#業 Actions (Skt. ''[[karma]]'') 
#隨眠 'Subtle developers' (Skt. ''anuśaya'') (i.e. [[negative emotions]] 煩惱) 
#賢聖 The path and the individual (Skt. ''mārgaprahāṇa'' 修所斷) 
#智 [[Wisdom]] (Skt. ''jñāna'') 
#定 [[Meditative equipoise]] (Skt. ''samāpatti'' 等至)

==Commentaries==
{{Tibetan}}
===Indian===
*[[Yashomitra]], ''Abhidharmakośaṭīkā'' (ཆོས་མངོན་པའི་མཛོད་ཀྱི་འགྲེལ་བཤད་, ''chos mngon pa'i mdzod kyi 'grel bshad'')

===Tibetan===
The following are among the best known Tibetan commentaries on the ''Abhidharmakosha'':

*[[Chim Jampé Yang]], ''Ornament of Abhidharma'' (མངོན་པའི་རྒྱན་, ''mngon pa'i rgyan'')
*[[Gendün Drup]] (1391–1474) ''Illuminating the Path to Liberation'' (ཐར་ལམ་གསལ་བྱེད་, ''thar lam gsal byed'')
*[[Rongtön Sheja Kunrig]], ''Thoroughly Illuminating What Can be Known'' (ཤེས་བྱ་རབ་གསལ་, ''shes bya rab gsal'')
*[[Mipham Rinpoche]], རིན་པོ་ཆེའི་དོ་ཤལ་བློ་གསལ་དགྱེས་པའི་མགུལ་རྒྱན་, ''rin po che'i do shal blo gsal dgyes pa'i mgul rgyan''
*[[Jamyang Loter Wangpo]], ''A Lamp Illuminating Vasubandhu's Intention'' (དབྱིག་གཉེན་དགོངས་པ་གསལ་བའི་སྒྲོན་མེ་, ''dbyig gnyen dgongs pa gsal ba'i sgron me'')
*[[Khenpo Shenga]], ''A Mirror for What Can be Known'' (ཤེས་བྱའི་མེ་ལོང་, ''shes bya'i me long'')

==Translations==
===Tibetan===
*The ''Abhidharmakosha'' and its commentary were translated in the 8th century by [[Kawa Paltsek]] and the Indian [[pandita]] [[Jinamitra]].

===English===
*''Abhidharmakosabhasyam of Vasubandhu'', translated by Leo M. Pruden, Asian Humanities Press, Berkeley 1990 (Translated into English from the French translation of Louis de La Vallé Poussin, ''L'Abhidharmakośa de Vasubandhu'', Institut belge des hautes études chinoises, Bruxelles, 1971)

===French===
*Louis de La Vallé Poussin, ''L'Abhidharmakośa de Vasubandhu'', available for free download from [http://www.archive.org/details/labhidharmakosat01vasuuoft Archive.org]

==Further Reading==
*James Duerlinger, ''Indian Buddhist theories of persons: Vasubandhu's "Refutation of the theory of a self"'', Routledge, 2003

==Internal Links==
* [[Compendium of Abhidharma]]
==External Links==
*[https://www2.hf.uio.no/polyglotta/index.php?page=volume&library=TLB&vid=5 Abhidharmakośa at Thesaurus Literaturae Buddhicae]

[[Category:Texts]]
[[Category:Abhidharma]]

Treasury of Abhidharma 阿毘達摩俱舍論

2026-03-10T08:30:23Z

SSTC Serena：/* Outline */

[[image:Vasubandhu.JPG|frame|Vasubandhu]]
The '''Treasury of [[Abhidharma]]''' (Skt. ''Abhidharmakośa''; Tib. [[ཆོས་མངོན་པའི་མཛོད་]], ''Ngön Pa Dzö''; [[Wyl.]] ''chos mngon pa'i mdzod'') was composed by [[Vasubandhu]], one of the '[[Six Ornaments]]', the greatest Buddhist authorities of Ancient India. ''Abhidharmakosha'' is a complete and systematic account of the [[Abhidharma]], and is the peak of scholarship in the [[Fundamental Vehicle]]. If this text presents the different topics from the [[Vaibhashika]] point of view, Vasubandhu also wrote an autocommentary, the ''Auto-Commentary on the Treasury of Abhidharma'' (Skt. ''Abhidharmakośa-Bhāṣya''), which is based on the [[Sautrantika]] view.

It is included among the so-called "[[Thirteen great texts]]", which form the core of the curriculum in most [[shedra]]s and on which [[Khenpo Shenga]] provided commentaries.

==Outline==
The text is divided into eight topics: 
界、根、世間、業、隨眠、賢聖、智、定
#界 The elements (Skt. ''[[eighteen dhatus|dhātu'']]) 
#根 The [[faculties]] (Skt. ''indriya'') 
#世間 The [[world]] (Skt. ''loka'') 
#業 Actions (Skt. ''[[karma]]'') 
#隨眠 'Subtle developers' (Skt. ''anuśaya'') (i.e. [[negative emotions]] 煩惱) 
#賢聖 The path and the individual (Skt. ''mārgaprahāṇa''修所斷) 
#智 [[Wisdom]] (Skt. ''jñāna'') 
#定 [[Meditative equipoise]] (Skt. ''samāpatti''等至)

==Commentaries==
{{Tibetan}}
===Indian===
*[[Yashomitra]], ''Abhidharmakośaṭīkā'' (ཆོས་མངོན་པའི་མཛོད་ཀྱི་འགྲེལ་བཤད་, ''chos mngon pa'i mdzod kyi 'grel bshad'')

===Tibetan===
The following are among the best known Tibetan commentaries on the ''Abhidharmakosha'':

*[[Chim Jampé Yang]], ''Ornament of Abhidharma'' (མངོན་པའི་རྒྱན་, ''mngon pa'i rgyan'')
*[[Gendün Drup]] (1391–1474) ''Illuminating the Path to Liberation'' (ཐར་ལམ་གསལ་བྱེད་, ''thar lam gsal byed'')
*[[Rongtön Sheja Kunrig]], ''Thoroughly Illuminating What Can be Known'' (ཤེས་བྱ་རབ་གསལ་, ''shes bya rab gsal'')
*[[Mipham Rinpoche]], རིན་པོ་ཆེའི་དོ་ཤལ་བློ་གསལ་དགྱེས་པའི་མགུལ་རྒྱན་, ''rin po che'i do shal blo gsal dgyes pa'i mgul rgyan''
*[[Jamyang Loter Wangpo]], ''A Lamp Illuminating Vasubandhu's Intention'' (དབྱིག་གཉེན་དགོངས་པ་གསལ་བའི་སྒྲོན་མེ་, ''dbyig gnyen dgongs pa gsal ba'i sgron me'')
*[[Khenpo Shenga]], ''A Mirror for What Can be Known'' (ཤེས་བྱའི་མེ་ལོང་, ''shes bya'i me long'')

==Translations==
===Tibetan===
*The ''Abhidharmakosha'' and its commentary were translated in the 8th century by [[Kawa Paltsek]] and the Indian [[pandita]] [[Jinamitra]].

===English===
*''Abhidharmakosabhasyam of Vasubandhu'', translated by Leo M. Pruden, Asian Humanities Press, Berkeley 1990 (Translated into English from the French translation of Louis de La Vallé Poussin, ''L'Abhidharmakośa de Vasubandhu'', Institut belge des hautes études chinoises, Bruxelles, 1971)

===French===
*Louis de La Vallé Poussin, ''L'Abhidharmakośa de Vasubandhu'', available for free download from [http://www.archive.org/details/labhidharmakosat01vasuuoft Archive.org]

==Further Reading==
*James Duerlinger, ''Indian Buddhist theories of persons: Vasubandhu's "Refutation of the theory of a self"'', Routledge, 2003

==Internal Links==
* [[Compendium of Abhidharma]]
==External Links==
*[https://www2.hf.uio.no/polyglotta/index.php?page=volume&library=TLB&vid=5 Abhidharmakośa at Thesaurus Literaturae Buddhicae]

[[Category:Texts]]
[[Category:Abhidharma]]

Indivisible moment of consciousness

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#重新導向 [[Indivisible moment of consciousness 無時分剎那]]

Indivisible moment of consciousness 無時分剎那

2026-03-10T08:19:48Z

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'''Indivisible moments of consciousness''' (Skt. ''kṣaṇa''; [[Wyl.]] ''shes pa skad cig cha med'') — the basis for coarser levels of consciousness according to lower schools of Buddhist philosophy, such as the [[Vaibhashika]]s.

==Further Reading==
*''The Light of Wisdom Volume 1''. Root text by [[Padmasambhava]] and commentary by [[Jamgön Kongtrül]] the Great. Published by Shambhala Publications ISBN 0-87773-566-2. See pp.139-140

[[Category:Key Terms]]
[[Category:Philosophical Tenets]]

Partless particle 無方分微塵

2026-03-10T08:18:42Z

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'''Partless particle''' (Tib. ''dultren chamé''; [[Wyl.]] ''rdul phran cha med'') — the indivisible particle of matter asserted by the [[Vaibhashika]] and [[Sautrantika]] schools. ''See also'' [[indivisible moment of consciousness]].

==Refutation==
The partless particle is refuted by the [[Chittamatra]] school using the logic expressed in this famous verse from [[Vasubandhu]]'s ''[[Twenty Stanzas]]'':

:When six other particles are joined to it,
:The subtle particle will have six parts.
:If the six all simply converge together,
:Then even compounds will be infinitesimal.

==Further Reading==
*Andy Karr, ''Contemplating Reality'' (Boston: Shambala Publications, 2007)
*''The Light of Wisdom Volume 1''. Root text by [[Padmasambhava]] and commentary by [[Jamgön Kongtrül]] the Great. Published by Shambhala Publications ISBN 0-87773-566-2. See pages 138-139 and also Note 275, page 274, for an explanation of the above quotation.

[[Category:Philosophical Tenets]]

Partless particle

2026-03-10T08:18:42Z

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#重新導向 [[Partless particle 無方分微塵]]

Shedra 教理院（佛學院）

2026-03-10T07:56:36Z

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[[Image:Khenpo Shenga thangka.JPG|frame|Khenpo Shenga]]'''Shedra''' (Tib. བཤད་གྲྭ་, [[Wyl.]] ''bshad grwa'') — the Tibetan word ''shedra'' literally means a ‘centre for teaching’. In traditional monastic centres, the shedra is the school where monks and nuns study the most important Buddhist scriptures, based on the explanations of their teacher, or [[khenpo]].

Amongst the first, and perhaps the most famous, of Tibetan shedras was the one at [[Dzogchen monastery]] called [[Shri Singha shedra]], founded in the nineteenth century by the great master [[Gyalsé Shenpen Thayé]]. His reincarnation, the great [[Khenpo Shenga]] (1871-1927), who taught at several shedras including [[Dzongsar]], wrote several volumes of brilliant commentaries, which helped to establish the standard curriculum in many shedras, particularly in the [[Nyingma]] and [[Sakya]] monasteries of eastern Tibet.

Many of the shedras in Tibet, and those founded recently by the exiled community in India and Nepal, base their programme on a set number of texts. In the Nyingma school, this has often meant the ‘[[thirteen great texts]]’ of India, together with their Tibetan commentaries. Together with the minor subjects such as grammar and history, this may take anything up to twelve or thirteen years to complete. In the Ngagyur Nyingma Insitute of [[Namdroling Monastery]] in South India, for example, the full programme lasts for nine years, with the first six years devoted to a study of the sutras and the final three focused mainly upon the [[vajrayana]].

==Alternative Translations==
*Commentarial school (Georges Dreyfus)
*Exposition seminary (Gene Smith)<ref>Among Tibetan Texts p.246</ref>

==Notes==
<references/>

==Further Reading==
*Dreyfus, Georges B. J. Dreyfus. ''The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk''. Berkeley: University of California Press, 2003
*Dreyfus, Georges. “Where Do Commentarial Schools Come From? Reflections on the History of Tibetan Scholasticism” in ''Journal of the International Association of Buddhist Studies'' (Vol. 28, No. 2), 2005, pp. 273 – 297

==Internal Links==
*[[Rigpa Shedra]]

[[Category:Key Terms]]

Shedra

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#重新導向 [[Shedra 教理院（佛學院）]]

Namshyalma 天面母

2026-03-04T08:32:00Z

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'''Namshyalma''' (Wyl. ''gnam zhal ma''; Skt. Krodhiśvarī) — [[Chemchok Heruka]]'s consort, and the wrathful aspect of [[Samantabhadri]].
大殊勝赫魯迦佛母/千秋飲血尊佛母，普賢王佛母忿怒相。
[[Category: Buddhas and Deities]]

Namshyalma 天面母

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'''Namshyalma''' (Wyl. ''gnam zhal ma''; Skt. Krodhiśvarī) — [[Chemchok Heruka]]'s consort, and the wrathful aspect of [[Samantabhadri]].
普賢王佛母忿怒相
[[Category: Buddhas and Deities]]

Namshyalma 大殊勝赫魯迦佛母 / 千秋飲血尊佛母

2026-03-04T08:31:36Z

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#重新導向 [[Namshyalma 天面母]]

Namshyalma 天面母

2026-03-04T03:58:56Z

SSTC Serena：

'''Namshyalma''' (Wyl. ''gnam zhal ma''; Skt. Krodhiśvarī) — [[Chemchok Heruka]]'s consort, and the wrathful aspect of [[Samantabhadri]].
普賢王佛母忿怒相
[[Category: Buddhas and Deities]]

Namshyalma 天面母

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'''Namshyalma''' (Wyl. ''gnam zhal ma''; Skt. Krodhiśvarī) — [[Chemchok Heruka]]'s consort, and the wrathful aspect of [[Samantabhadri]].

[[Category: Buddhas and Deities]]

Namshyalma 大殊勝赫魯迦佛母／千秋飲血尊佛母（普賢王佛母忿怒相

2026-03-04T03:58:38Z

SSTC Serena：SSTC Serena 已移動頁面 Namshyalma 大殊勝赫魯迦佛母／千秋飲血尊佛母（普賢王佛母忿怒相至 Namshyalma 大殊勝赫魯迦佛母 / 千秋飲血尊佛母

#重新導向 [[Namshyalma 大殊勝赫魯迦佛母 / 千秋飲血尊佛母]]

Vajrabhairava 怖畏金剛（大威德金剛）

2026-03-03T11:51:32Z

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'''Vajrabhairava''' (Tib. [[རྡོ་རྗེ་འཇིགས་བྱེད་]], འཇིགས་བྱེད་, [[Wyl.]] ''<nowiki>'</nowiki>jigs byed'')་ is a form of [[Yamantaka]], usually depicted with a buffalo's face and multiple arms and legs. It belongs to the [[Father Tantras]] of [[Anuttarayoga Tantra]], and common to the [[Sakya]], [[Kagyü]] and [[Gelug]] schools.

==External Links==
*[http://www.himalayanart.org/pages/vajrabhairava/index.html Outline page on Himalayan Art]

[[Category:Buddhas and Deities]]

Vajrabhairava 怖畏金剛（大威德金剛一相）

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#重新導向 [[Vajrabhairava 怖畏金剛（大威德金剛）]]

Pratyekabuddha 辟支佛／緣覺

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'''Pratyekabuddhas''' (Skt.; Tib. ''rang sangyé''; [[Wyl.]] ''rang sangs rgyas''), or 'solitary realisers', are followers of the [[basic vehicle]] who attain the level of a pratyekabuddha [[arhat]] by themselves, in solitude. They first hear the teachings of the [[Buddha]], then study and reflect upon the [[twelve links of interdependent origination]], and accumulate [[merit]] for a hundred [[kalpa]]s. They pray to be reborn in a world to which no buddha has come, and they attain realization without relying on a teacher. They usually teach visually rather than verbally; for example, by displaying miracles such as transforming the upper part of their bodies into fire, and the lower part into water.

==='Intermediate Buddhas'===
They are sometimes referred to as 'intermediate buddhas' and their enlightenment is considered to be a higher form of realization than that of [[shravaka]]s for two reasons: their accumulation of [[merit]], and their accumulation of [[wisdom]].

The shravakas accumulate merit for up to sixteen lifetimes, whereas pratyekabuddhas accumulate merit for a hundred kalpas. In their accumulation of wisdom, shravakas only realise one type of [[selflessness]] – the [[selflessness of the individual]] – whereas pratyekabuddhas also realise half of the [[selflessness of phenomena]]. For the same reasons, the pratyekabuddhas' realization is considered inferior to the full enlightenment of those following the [[bodhisattva]] path. A bodhisattva accumulates merit for three countless aeons and fully realises both types of selflessness.

===Types of Pratyekabuddha===
There are two kinds of solitary realisers:
*those with duller faculties who live in communities, like parrots,<ref>They are called ‘parrot-like’ because they remain together in groups, unlike the ‘rhinoceros-like’ pratyekabuddha arhats who stay by themselves.</ref> and
*those with sharper faculties who live alone, like rhinoceroses.

==Alternative Translations==
*hermit buddhas (Gyurme Dorje)
*self-realized ones ([[Geshe Thupten Jinpa]])

==Notes==
<references/>

==Internal links==
*[[Pratyekabuddha yana]]

[[Category:Key Terms]]
[[Category:Buddhas and Deities]]
[[Category:Paths and Stages]]
[[Category:Basic Yana]]

Pratyekabuddha 辟支佛／緣覺佛

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#重新導向 [[Pratyekabuddha 辟支佛／緣覺]]

Lord of the Dance 蓮花舞自在

2026-03-03T11:35:23Z

SSTC Serena：

The '''Lord of the Dance''' （蓮花）舞自在 ([[Wyl.]] ''gar gyi dbang phyug'') is a name of [[Avalokiteshvara]]. 觀自在菩薩的名號之一。全名是 Pema Gar Gyi Wang Chuk。或稱 Padma Natesvar Avalokiteshvara (Pema Garwang)。
===The Lord of the Dance in the Chime Phakme Nyingtik===
In the [[Chime Phakme Nyingtik]], the Lord of the Dance is the male consort of [[White Tara Wishfulfilling Wheel]]. Wish-fulfilling Wheel's consort is sometimes said to be the long-life deity [[Amitayus]], sometimes Avalokiteshvara whose name he bears. Amitayus is the [[dharmakaya]] of the [[Lotus family]], and Avalokiteshvara the [[sambhogakaya]] of the Lotus family, so they are not different. 
於《無死聖度母心髓》中，（蓮花）舞自在為如意輪白度母的佛父。有時說如意輪白度母的佛父為長壽佛，有時說為觀自在菩薩。長壽佛為蓮花部的法身佛，觀自在菩薩為蓮花部的報身佛，因此並無差異。

[[Category: Buddhas and Deities]]

Kagyé 《修部八教》

2026-03-03T11:28:37Z

SSTC Serena：

'''Kagyé''' ([[Wyl.]] ''bka' brgyad'') or '''Drubpa Kagyé''' (Wyl. ''sgrub pa bka' brgyad''; Eng. 'the Eight Great Sadhana Teachings') — the term Kagyé refers to the eight (Tib. ''gyé'') sets of [[Mahayoga]] teachings or transmissions (Tib. ''ka'') entrusted to [[Padmasambhava]] and to the [[Eight vidyadharas of India 印度八大持明]] of India. 所指為託付予蓮花生大士和印度八大持明的摩訶瑜伽八法。

Among the eight principal deities of the Kagyé mandala, there are five wisdom deities who represent the enlightened body (Tib. ''ku''), speech (Tib. ''sung''), mind (Tib. ''tuk''), qualities (Tib. ''yönten'') and activity (Tib. ''trinlé'') of all the [[buddha]]s and three semi-worldly or worldly deities.
包括出世間五法和世間三法。前五者為文殊身、蓮花語、真實意、甘露功德、橛事業；後三者為召遣非人、供贊世神、猛咒詛詈。

==The Deities of Kagyé<ref>''From a teaching by [[Garje Khamtrul Rinpoche]], [[Lerab Ling]], 12th August 1992''</ref>==
[[Image:TNyamantaka.jpg|thumb|[[Yamantaka]] from the [[thangka]] of [[Tendrel Nyesel]]''']]
[[Image:Vajrakilaya.JPG|thumb|[[Vajrakilaya]] (courtesy of Terton Sogyal Trust)]]
===Yamantaka (enlightened body) 文殊閻摩敵（證悟身）===
The deity representing the enlightened body is known as [[Mañjushri]] Body or [[Yamantaka]]. Although usually Mañjushri represents enlightened speech, here in the Kagyé he represents enlightened body. Having the nature of Mañjushri this deity appears in wrathful form and is known as Yamantaka. This is the same as the [[yidam]] deity known as [[Vajrabhairava]] (Tib. ''Jikché''), on which the followers of the Riwo Ganden tradition (i.e. the [[Gelugpa]]s) meditate.

===Hayagriva (enlightened speech) 馬頭明王（證悟語）===
[[Hayagriva]] is a wrathful manifestation of [[Avalokiteshvara]]. Generally, Avalokiteshvara embodies the compassion of all the buddhas, and so he is connected with the enlightened mind, but in his manifestation as Hayagriva he represents enlightened speech.

===Yangdak Heruka (enlightened mind) 真實意嘿嚕嘎（證悟意）===
[[Vajrasattva]] is the peaceful form. The wrathful manifestation of Vajrasattva is [[Yangdak Heruka]]. He is similar to the deity known as [[Chakrasamvara]] (Tib. ''Demchok''), who is practised in the [[Gelug]] tradition, and all the deities of the [[Mother Tantras]] are included in the practice of Yangdak.

===Chemchok (enlightened qualities) 大殊勝嘿嚕嘎（證悟功德）===
Generally, [[Chemchok]] is the chief of the mandala, but here in the Kagyé, Chemchok is the deity who embodies all the buddhas’ enlightened qualities.

===Vajrakilaya (enlightened activity) 普巴金剛（金剛橛）（證悟事業）===
The deity representing enlightened activity is [[Vajrakilaya]]. In peaceful form, he is [[Vajrasattva]], in semi-wrathful form he is Vajra Vidharana (Tib. ''Dorje Namjom''), in wrathful form he is [[Vajrapani]], and in extremely wrathful form he is Vajrakilaya.　寂靜相為金剛薩埵，半忿怒相為摧破金剛，忿怒相為金剛手菩薩，極忿怒相為普巴金剛。

These five are wisdom deities.　這五位是智慧本尊。

===The Three Worldly Deities 三世間尊===
*'''[[Mamo Bötong]]召遣瑪摩'''
*'''[[Jikten Chötö]]世間供贊'''
*'''[[Möpa Drakngak]]猛咒詛詈'''

Mamo Bötong is a deity who is in-between (literally ‘on the border’) the wisdom and the worldly deities and neither male nor female. Jikten Chötö and Möpa Drakngak are worldly deities. They are both the manifestation of [[Vajrapani]], but they appear in the form of worldly deities.

==The Mandala of Kagyé ==
[[Image:TNChemchok.jpg‎|thumb|left|[[Chemchok Heruka]] from the [[thangka]] of [[Tendrel Nyesel]]]]
Within the general Kagyé cycle, the central deity is [[Chemchok Heruka]]. He appears in the centre of the mandala, while the other Kagyé deities appear in the four cardinal and four intermediate directions.

Chemchok Heruka has twenty-one heads and forty-two hands. The two principal hands hold [[Samantabhadra]] and [[Samantabhadri]]. His twenty hands on the right side hold the five [[buddhas of the five families]], the [[eight bodhisattvas]], the [[four male gatekeepers]] as well as three of the [[six munis]] – those who emanate in the [[three higher realms]]. And the twenty left hands hold the [[five buddha consorts]], the [[eight female bodhisattvas]], the [[four female gatekeepers]] and the three munis who emanate in the [[three lower realms]]. The deities in the right hands are all male and the deities in the left hands, with the exception of the three munis, are all female. These forty-two deities are the [[forty-two peaceful deities|peaceful deities]] of the mandala of the [[hundred peaceful and wrathful deities]].

The consort of Chemchok is Namshyalma (Wyl. ''gnam zhal ma''). She has nine heads and eighteen hands. Her main central hands hold a vajra and [[skull-cup]] (Skt. ''kapala''). The eight hands on her right hold the wrathful manifestations of the eight bodhisattvas, known as the [[Eight wrathful females|eight gaurima]] and then the eight on the left hold the wrathful emanations of the eight female bodhisattvas known as the [[eight tramen|eight singhama]].

In total, there are 725 deities in the [[mandala]] of Kagyé: 

*Centre - Chemchok (36)
*East - Yangdak Heruka (58)
*South - Yamantaka (59)
*West - Hayagriva (58)
*North - Vajrakilaya (74)
*South East - Mamo Bötong (70)
*South West - Lama Rigdzin (22)
*North West - Drekpa Kundul (32) or Jikten Chötö
*North East - Topden Nakpo (20) or Möpa Drakngak

*Drekpa Kundul is the chief figure in the mandala of Jikten Chötö
*Topden Nakpo is the chief figure in the mandala of Möpa Drakngak

Chemchok, the deity embodying enlightened qualities is an emanation of [[Samantabhadra]], and is therefore the chief of the mandala and appears in the centre. [[Lama Rigdzin]] therefore takes the place of Chemchok in the south west, making nine main deities in total.

There are 406 main deities and retinues. To these are added five sets of sixty messengers (''ponya'') representing body, speech, mind, qualities and qualities. This gives 706. With the [[twelve tenma]] of Tibet and the seven mothers there are 725 deities.

==The Origins of the Kagyé Teachings According to the [[sadhana class|Sadhana Class]]<ref>[[Khenpo Namdrol]], ''Vajrakilaya'', Dharmakosha, 1997, p. 14—17</ref>==
[[Image:Prabahasti.jpg|thumb|[[Prabahasti]]]]
[[Vajradharma]], the 'keeper of secrets', compiled the Kagyé teachings and wrote them down. He then took them to the [[Shankarakuta]] (Tib. ''Deché Tsekpa'') where they were buried in the presence of the great [[dakini]] [[Lekyi Wangmo]]. In the [[stupa]] together with the eight caskets, one for each of the Kagyé, there was one additional casket made from five different precious materials and studded with precious gems, within which were eight divisions corresponding to the eight Kagyé. Unlike the other teachings which were for the separate practice of each individual deity, these teachings were for the joint integrated practice of all eight simultaneously. This casket was put in the centre of the eight vajra masters, without being given to any one in particular. The teachings that came from this chest were the [[Kagyé Deshek Düpa]]: ‘The Gathering of the Sugatas of Kagyé’.

When each one of the great vajra masters who had gathered at Deché Tsekpa—[[Humkara]], [[Manjushrimitra]], [[Nagarjuna]], [[Padmasambhava]], [[Dhanasamskrita]], [[Vimalamitra]], [[Rambuguhya]] and [[Shantigarbha]]—had received their particular chest, they opened them and extracted their respective teachings (see below). However none of them were able to open the final casket containing the eight sectioned Kagyé Deshek Düpa, so for seven days the vajra masters became absorbed together in [[meditative equipoise]], and prayed single-pointedly to the dakinis to assist them. As a result, after the seven days had elapsed, the seal of the last casket sprang free and it opened of its own accord. This is how they were able to extract the teachings of Kagyé Deshek Düpa.

Another historical account records how, since this receptacle could not be opened by the eight vajra masters, it was placed back inside the Deché Tsekpa stupa and buried once again. Then at a later date Guru Padmasambhava returned to open the seal and reveal it. When he extracted the Kagyé Deshek Düpa from the casket, the dakinis guarding the treasure asked Padmasambhava to practise these teachings and transmit them to others.

According to yet another account, the [[Vajrakilaya]] teachings were brought out and passed by the dakinis into the hands of the vajra master [[Prabhahasti]], who then later transmitted them to Guru Padmasambhava. However, the casket of five precious substances containing the Kagyé Deshek Düpa was given directly by the dakinis to the vajra guru Padmasambhava.

==The Eight Vidyadharas and the Kagyé==
[[Image:Manjushrimitra8.jpg|thumb|[[Manjushrimitra]] as one of the [[eight vidyadharas]]]]
{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0"
|+According to [[Dudjom Rinpoche]]:
|-
! Master!! Deity!! Casket
|-
| [[Vimalamitra]] 無垢友
| Chemchok 大殊勝嘿嚕嘎 || gold
|-
| [[Humkara]] 吽嘎拉
| Yangdak 真實意嘿嚕嘎 || silver
|-
| [[Mañjushrimitra]] 妙吉祥友
| Yamantaka 文殊閻摩敵 || iron
|-
| [[Nagarjuna]] 龍樹
| Hayagriva 馬頭明王 || copper
|-
| [[Padmasambhava]] 蓮花生大士
| Vajrakilaya 普巴金剛 || turquoise
|-
| [[Dhanasamskrita]] 達那桑智達
| Mamo Bötong 召遣瑪摩 || rhinoceros horn
|-
| [[Rambuguhya]] 絨布咕嘿雅
| Jikten Chötö 世間供贊 || agate
|-
| [[Shantigarbha]] 寂藏
| Möpa Drakngak 猛咒詛詈 || Zi stone
|}

It is said that unlike the other vidyadharas, who each received only one of the eight practices, Guru Rinpoche received a practice related to all eight Kagyé deities. In this practice Chemchok Heruka appears as the central deity surrounded by the other eight deities in the four cardinal directions and four intermediate directions. For example, Yangdak Heruka is in the east, Yamantaka in the south, Hayagriva in the west, and Vajrakilaya in the north. [[Lama Rigdzin]], whose practice arose specifically for Guru Rinpoche, appears in the south-west, because the central place is taken by Chemchok Heruka.

Not only did Guru Rinpoche receive this cycle of teachings focusing on all eight Kagyé deities, he also received empowerments, oral transmissions and instructions from each of the eight vidyadharas individually.<ref>[[Garje Khamtrul Rinpoche]], ''Vajrakilaya teachings'', [[Dzogchen Beara]], Oct.2000</ref>

==The Kagyé Transmission in Tibet==
[[Image:Guru rinpoche.jpg|thumb|Guru [[Padmasambhava]] (courtesy of Terton Sogyal Trust)]]
Within the context of Kyépa [[Mahayoga]], [[Guru Rinpoche]] taught the eight great sadhana teachings (Wyl. ''sgrub pa bka' brgyad''), or Kagyé. These teachings were divided into general and particular. 'General' refers to the Kagyé as a whole, and 'particular' refers to each cycle of the Kagyé deities individually. One cycle is related to Yamantaka, another related to Hayagriva, and so on.

The general cycle was entrusted to [[King Trisong Detsen]] after Guru Rinpoche had given him the empowerment at the [[Samye Chimpu]] caves. These teachings were later revealed as termas by three of Trisong Detsen's own incarnations: [[Nyang Ral Nyima Özer]], [[Guru Chöwang]] and [[Rigdzin Gödem]]. They revealed termas known as the three Kagyé collections (Tib. Kagyé Nam Sum), which are ultimately based on the general Kagyé teachings that King Trisong Detsen received from Guru Rinpoche. Nyang Ral Nyima Özer revealed what is known as ''[[Kagyé Deshek Düpa]]'', Guru Chöwang revealed the ''Kagyé Sangwa Yongdzok'' and Rigdzin Gödem revealed the ''Kagyé Rangshar''.

Apart from King Trisong Detsen, Guru Rinpoche also transmitted the Kagyé teachings and empowerments to all of his [[twenty-five disciples]]. Among these, eight showed particular signs of accomplishment in the practice related to one of the Kagyé deities, after their flower had fallen on the corresponding deity in the mandala during the empowerment. Guru Rinpoche gave prophecy and entrusted each one with the complete tantra and sadhana for the cylces they had a connection with. According to the [[Five Chronicles]] they are as follows.

{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0"
|-
! Disciple!! Deity
|-
| [[King Trisong Detsen]]
| Chemchok Heruka
|-
| [[Namkhé Nyingpo]]
| Yangdak Heruka
|-
| [[Nupchen Sangyé Yeshé]]
| Yamantaka
|-
| [[Gyalwa Chokyang]]
| Hayagriva
|-
| [[Yeshe Tsogyal]]
| Vajrakilaya
|-
| [[Palgyi Yeshé]]
| Mamo Bötong
|-
| [[Langchen Palgyi Sengé]]
| Jikten Chötö
|-
| [[Vairotsana]]
| Möpa Drakngak
|}

==Alternative Translations of 'Eight Kagyé'==
*Eight Herukas
*Eight Logos
*Eight Pronouncements
*Eight Proclamations
*Eight Sadhana Teachings
*Eight Transmitted Precepts

==Further Reading==
*[[Chögyam Trungpa]], ''The Lion’s Roar: An Introduction to Tantra'', Collected Works, Volume Four (Boston & London: Shambhala, 1993), Part Two, Chapter 9, ‘Mahamudra And Maha Ati’, pages 306-319.
*[[Garje Khamtrul Rinpoche|Garje Khamtrul Jamyang Dhondup]], 'The Eight Practice-Instructions of Sugatas in the Nyingma Lineage' in ''Tibet Journal'', Vol. XV No. 2, Summer 1990
*Tenzin Samphel, 'Les bKa’ brgyad — Sources canoniques et tradition de Nyang ral Nyi ma ‘od zer' in ''Revue d’Etudes Tibétaines'', numéro quinze, Novembre 2008, pp. 251-274

==Notes==
<references/>

[[Category:Buddhas and Deities]]
[[Category:Kagyé]]
[[Category:Mahayoga]]
[[Category:Enumerations]]
[[Category:08-Eight]]

Kagyé 《修部八教》

2026-03-03T11:27:34Z

SSTC Serena：

'''Kagyé''' ([[Wyl.]] ''bka' brgyad'') or '''Drubpa Kagyé''' (Wyl. ''sgrub pa bka' brgyad''; Eng. 'the Eight Great Sadhana Teachings') — the term Kagyé refers to the eight (Tib. ''gyé'') sets of [[Mahayoga]] teachings or transmissions (Tib. ''ka'') entrusted to [[Padmasambhava]] and to the [[Eight vidyadharas of India 印度八大持明]] of India. 所指為託付予蓮花生大士和印度八大持明的摩訶瑜伽八法。

Among the eight principal deities of the Kagyé mandala, there are five wisdom deities who represent the enlightened body (Tib. ''ku''), speech (Tib. ''sung''), mind (Tib. ''tuk''), qualities (Tib. ''yönten'') and activity (Tib. ''trinlé'') of all the [[buddha]]s and three semi-worldly or worldly deities.
包括出世間五法和世間三法。前五者為文殊身、蓮花語、真實意、甘露功德、橛事業；後三者為召遣非人、供贊世神、猛咒詛詈。

==The Deities of Kagyé<ref>''From a teaching by [[Garje Khamtrul Rinpoche]], [[Lerab Ling]], 12th August 1992''</ref>==
[[Image:TNyamantaka.jpg|thumb|[[Yamantaka]] from the [[thangka]] of [[Tendrel Nyesel]]''']]
[[Image:Vajrakilaya.JPG|thumb|[[Vajrakilaya]] (courtesy of Terton Sogyal Trust)]]
===Yamantaka (enlightened body) 文殊閻摩敵（證悟身）===
The deity representing the enlightened body is known as [[Mañjushri]] Body or [[Yamantaka]]. Although usually Mañjushri represents enlightened speech, here in the Kagyé he represents enlightened body. Having the nature of Mañjushri this deity appears in wrathful form and is known as Yamantaka. This is the same as the [[yidam]] deity known as [[Vajrabhairava]] (Tib. ''Jikché''), on which the followers of the Riwo Ganden tradition (i.e. the [[Gelugpa]]s) meditate.

===Hayagriva (enlightened speech) 馬頭明王（證悟語）===
[[Hayagriva]] is a wrathful manifestation of [[Avalokiteshvara]]. Generally, Avalokiteshvara embodies the compassion of all the buddhas, and so he is connected with the enlightened mind, but in his manifestation as Hayagriva he represents enlightened speech.

===Yangdak Heruka (enlightened mind) 真實意嘿嚕嘎（證悟意）===
[[Vajrasattva]] is the peaceful form. The wrathful manifestation of Vajrasattva is [[Yangdak Heruka]]. He is similar to the deity known as [[Chakrasamvara]] (Tib. ''Demchok''), who is practised in the [[Gelug]] tradition, and all the deities of the [[Mother Tantras]] are included in the practice of Yangdak.

===Chemchok (enlightened qualities) 大殊勝嘿嚕嘎（證悟功德）===
Generally, [[Chemchok]] is the chief of the mandala, but here in the Kagyé, Chemchok is the deity who embodies all the buddhas’ enlightened qualities.

===Vajrakilaya (enlightened activity) 普巴金剛（金剛橛）（證悟功德）===
The deity representing enlightened activity is [[Vajrakilaya]]. In peaceful form, he is [[Vajrasattva]], in semi-wrathful form he is Vajra Vidharana (Tib. ''Dorje Namjom''), in wrathful form he is [[Vajrapani]], and in extremely wrathful form he is Vajrakilaya.　寂靜相為金剛薩埵，半忿怒相為摧破金剛，忿怒相為金剛手菩薩，極忿怒相為普巴金剛。

These five are wisdom deities.　這五位是智慧本尊。

===The Three Worldly Deities 三世間尊===
*'''[[Mamo Bötong]]召遣瑪摩'''
*'''[[Jikten Chötö]]世間供贊'''
*'''[[Möpa Drakngak]]猛咒詛詈'''

Mamo Bötong is a deity who is in-between (literally ‘on the border’) the wisdom and the worldly deities and neither male nor female. Jikten Chötö and Möpa Drakngak are worldly deities. They are both the manifestation of [[Vajrapani]], but they appear in the form of worldly deities.

==The Mandala of Kagyé ==
[[Image:TNChemchok.jpg‎|thumb|left|[[Chemchok Heruka]] from the [[thangka]] of [[Tendrel Nyesel]]]]
Within the general Kagyé cycle, the central deity is [[Chemchok Heruka]]. He appears in the centre of the mandala, while the other Kagyé deities appear in the four cardinal and four intermediate directions.

Chemchok Heruka has twenty-one heads and forty-two hands. The two principal hands hold [[Samantabhadra]] and [[Samantabhadri]]. His twenty hands on the right side hold the five [[buddhas of the five families]], the [[eight bodhisattvas]], the [[four male gatekeepers]] as well as three of the [[six munis]] – those who emanate in the [[three higher realms]]. And the twenty left hands hold the [[five buddha consorts]], the [[eight female bodhisattvas]], the [[four female gatekeepers]] and the three munis who emanate in the [[three lower realms]]. The deities in the right hands are all male and the deities in the left hands, with the exception of the three munis, are all female. These forty-two deities are the [[forty-two peaceful deities|peaceful deities]] of the mandala of the [[hundred peaceful and wrathful deities]].

The consort of Chemchok is Namshyalma (Wyl. ''gnam zhal ma''). She has nine heads and eighteen hands. Her main central hands hold a vajra and [[skull-cup]] (Skt. ''kapala''). The eight hands on her right hold the wrathful manifestations of the eight bodhisattvas, known as the [[Eight wrathful females|eight gaurima]] and then the eight on the left hold the wrathful emanations of the eight female bodhisattvas known as the [[eight tramen|eight singhama]].

In total, there are 725 deities in the [[mandala]] of Kagyé: 

*Centre - Chemchok (36)
*East - Yangdak Heruka (58)
*South - Yamantaka (59)
*West - Hayagriva (58)
*North - Vajrakilaya (74)
*South East - Mamo Bötong (70)
*South West - Lama Rigdzin (22)
*North West - Drekpa Kundul (32) or Jikten Chötö
*North East - Topden Nakpo (20) or Möpa Drakngak

*Drekpa Kundul is the chief figure in the mandala of Jikten Chötö
*Topden Nakpo is the chief figure in the mandala of Möpa Drakngak

Chemchok, the deity embodying enlightened qualities is an emanation of [[Samantabhadra]], and is therefore the chief of the mandala and appears in the centre. [[Lama Rigdzin]] therefore takes the place of Chemchok in the south west, making nine main deities in total.

There are 406 main deities and retinues. To these are added five sets of sixty messengers (''ponya'') representing body, speech, mind, qualities and qualities. This gives 706. With the [[twelve tenma]] of Tibet and the seven mothers there are 725 deities.

==The Origins of the Kagyé Teachings According to the [[sadhana class|Sadhana Class]]<ref>[[Khenpo Namdrol]], ''Vajrakilaya'', Dharmakosha, 1997, p. 14—17</ref>==
[[Image:Prabahasti.jpg|thumb|[[Prabahasti]]]]
[[Vajradharma]], the 'keeper of secrets', compiled the Kagyé teachings and wrote them down. He then took them to the [[Shankarakuta]] (Tib. ''Deché Tsekpa'') where they were buried in the presence of the great [[dakini]] [[Lekyi Wangmo]]. In the [[stupa]] together with the eight caskets, one for each of the Kagyé, there was one additional casket made from five different precious materials and studded with precious gems, within which were eight divisions corresponding to the eight Kagyé. Unlike the other teachings which were for the separate practice of each individual deity, these teachings were for the joint integrated practice of all eight simultaneously. This casket was put in the centre of the eight vajra masters, without being given to any one in particular. The teachings that came from this chest were the [[Kagyé Deshek Düpa]]: ‘The Gathering of the Sugatas of Kagyé’.

When each one of the great vajra masters who had gathered at Deché Tsekpa—[[Humkara]], [[Manjushrimitra]], [[Nagarjuna]], [[Padmasambhava]], [[Dhanasamskrita]], [[Vimalamitra]], [[Rambuguhya]] and [[Shantigarbha]]—had received their particular chest, they opened them and extracted their respective teachings (see below). However none of them were able to open the final casket containing the eight sectioned Kagyé Deshek Düpa, so for seven days the vajra masters became absorbed together in [[meditative equipoise]], and prayed single-pointedly to the dakinis to assist them. As a result, after the seven days had elapsed, the seal of the last casket sprang free and it opened of its own accord. This is how they were able to extract the teachings of Kagyé Deshek Düpa.

Another historical account records how, since this receptacle could not be opened by the eight vajra masters, it was placed back inside the Deché Tsekpa stupa and buried once again. Then at a later date Guru Padmasambhava returned to open the seal and reveal it. When he extracted the Kagyé Deshek Düpa from the casket, the dakinis guarding the treasure asked Padmasambhava to practise these teachings and transmit them to others.

According to yet another account, the [[Vajrakilaya]] teachings were brought out and passed by the dakinis into the hands of the vajra master [[Prabhahasti]], who then later transmitted them to Guru Padmasambhava. However, the casket of five precious substances containing the Kagyé Deshek Düpa was given directly by the dakinis to the vajra guru Padmasambhava.

==The Eight Vidyadharas and the Kagyé==
[[Image:Manjushrimitra8.jpg|thumb|[[Manjushrimitra]] as one of the [[eight vidyadharas]]]]
{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0"
|+According to [[Dudjom Rinpoche]]:
|-
! Master!! Deity!! Casket
|-
| [[Vimalamitra]] 無垢友
| Chemchok 大殊勝嘿嚕嘎 || gold
|-
| [[Humkara]] 吽嘎拉
| Yangdak 真實意嘿嚕嘎 || silver
|-
| [[Mañjushrimitra]] 妙吉祥友
| Yamantaka 文殊閻摩敵 || iron
|-
| [[Nagarjuna]] 龍樹
| Hayagriva 馬頭明王 || copper
|-
| [[Padmasambhava]] 蓮花生大士
| Vajrakilaya 普巴金剛 || turquoise
|-
| [[Dhanasamskrita]] 達那桑智達
| Mamo Bötong 召遣瑪摩 || rhinoceros horn
|-
| [[Rambuguhya]] 絨布咕嘿雅
| Jikten Chötö 世間供贊 || agate
|-
| [[Shantigarbha]] 寂藏
| Möpa Drakngak 猛咒詛詈 || Zi stone
|}

It is said that unlike the other vidyadharas, who each received only one of the eight practices, Guru Rinpoche received a practice related to all eight Kagyé deities. In this practice Chemchok Heruka appears as the central deity surrounded by the other eight deities in the four cardinal directions and four intermediate directions. For example, Yangdak Heruka is in the east, Yamantaka in the south, Hayagriva in the west, and Vajrakilaya in the north. [[Lama Rigdzin]], whose practice arose specifically for Guru Rinpoche, appears in the south-west, because the central place is taken by Chemchok Heruka.

Not only did Guru Rinpoche receive this cycle of teachings focusing on all eight Kagyé deities, he also received empowerments, oral transmissions and instructions from each of the eight vidyadharas individually.<ref>[[Garje Khamtrul Rinpoche]], ''Vajrakilaya teachings'', [[Dzogchen Beara]], Oct.2000</ref>

==The Kagyé Transmission in Tibet==
[[Image:Guru rinpoche.jpg|thumb|Guru [[Padmasambhava]] (courtesy of Terton Sogyal Trust)]]
Within the context of Kyépa [[Mahayoga]], [[Guru Rinpoche]] taught the eight great sadhana teachings (Wyl. ''sgrub pa bka' brgyad''), or Kagyé. These teachings were divided into general and particular. 'General' refers to the Kagyé as a whole, and 'particular' refers to each cycle of the Kagyé deities individually. One cycle is related to Yamantaka, another related to Hayagriva, and so on.

The general cycle was entrusted to [[King Trisong Detsen]] after Guru Rinpoche had given him the empowerment at the [[Samye Chimpu]] caves. These teachings were later revealed as termas by three of Trisong Detsen's own incarnations: [[Nyang Ral Nyima Özer]], [[Guru Chöwang]] and [[Rigdzin Gödem]]. They revealed termas known as the three Kagyé collections (Tib. Kagyé Nam Sum), which are ultimately based on the general Kagyé teachings that King Trisong Detsen received from Guru Rinpoche. Nyang Ral Nyima Özer revealed what is known as ''[[Kagyé Deshek Düpa]]'', Guru Chöwang revealed the ''Kagyé Sangwa Yongdzok'' and Rigdzin Gödem revealed the ''Kagyé Rangshar''.

Apart from King Trisong Detsen, Guru Rinpoche also transmitted the Kagyé teachings and empowerments to all of his [[twenty-five disciples]]. Among these, eight showed particular signs of accomplishment in the practice related to one of the Kagyé deities, after their flower had fallen on the corresponding deity in the mandala during the empowerment. Guru Rinpoche gave prophecy and entrusted each one with the complete tantra and sadhana for the cylces they had a connection with. According to the [[Five Chronicles]] they are as follows.

{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0"
|-
! Disciple!! Deity
|-
| [[King Trisong Detsen]]
| Chemchok Heruka
|-
| [[Namkhé Nyingpo]]
| Yangdak Heruka
|-
| [[Nupchen Sangyé Yeshé]]
| Yamantaka
|-
| [[Gyalwa Chokyang]]
| Hayagriva
|-
| [[Yeshe Tsogyal]]
| Vajrakilaya
|-
| [[Palgyi Yeshé]]
| Mamo Bötong
|-
| [[Langchen Palgyi Sengé]]
| Jikten Chötö
|-
| [[Vairotsana]]
| Möpa Drakngak
|}

==Alternative Translations of 'Eight Kagyé'==
*Eight Herukas
*Eight Logos
*Eight Pronouncements
*Eight Proclamations
*Eight Sadhana Teachings
*Eight Transmitted Precepts

==Further Reading==
*[[Chögyam Trungpa]], ''The Lion’s Roar: An Introduction to Tantra'', Collected Works, Volume Four (Boston & London: Shambhala, 1993), Part Two, Chapter 9, ‘Mahamudra And Maha Ati’, pages 306-319.
*[[Garje Khamtrul Rinpoche|Garje Khamtrul Jamyang Dhondup]], 'The Eight Practice-Instructions of Sugatas in the Nyingma Lineage' in ''Tibet Journal'', Vol. XV No. 2, Summer 1990
*Tenzin Samphel, 'Les bKa’ brgyad — Sources canoniques et tradition de Nyang ral Nyi ma ‘od zer' in ''Revue d’Etudes Tibétaines'', numéro quinze, Novembre 2008, pp. 251-274

==Notes==
<references/>

[[Category:Buddhas and Deities]]
[[Category:Kagyé]]
[[Category:Mahayoga]]
[[Category:Enumerations]]
[[Category:08-Eight]]

Four male gatekeepers 護門四王

2026-02-25T11:37:16Z

SSTC Serena：

The''' four male gatekeepers''' ([[Wyl.]] ''sgo ba yab bzhi'')<noinclude>, who are counted among the [[forty-two peaceful deities]],</noinclude> are:

#[[Achala 不動明王]], guarding the east gate (or Vijaya, or Mahabala?) （或說尊勝明王、大力明王），守護東門
#[[Yamantaka 文殊閻摩敵]], guarding the south gate 閻魔敵明王，守護南門
#[[Hayagriva 馬頭明王]], guarding the west gate ，守護西門
#[[Amṛtakuṇḍalī 甘露漩明王]], guarding the north gate ，守護北門<noinclude>

==Internal Links==
*[[four female gate keepers]]

[[Category: Buddhas and Deities]]
[[Category: Hundred Peaceful and Wrathful Deities]]
[[Category: Enumerations]]
[[Category:04-Four]]</noinclude>

Amṛtakuṇḍalī 甘露漩明王

2026-02-25T11:35:42Z

SSTC Serena：SSTC Serena 已移動頁面 Düdtsi Yönten 甘露漩明王至 Amṛtakuṇḍalī 甘露漩明王

'''Düdtsi Yönten''' ([[Wyl.]] ''bdud rtsi yon tan''; Skt. Amṛtakuṇḍalī) — one of the eight deities of [[Kagyé]] who appears in the south-west of the mandala instead of [[Lama Rigdzin]] or [[Chemchok Heruka]], according to some lists.

[[Category:Buddhas and Deities]]
[[Category:Kagyé]]

Düdtsi Yönten 甘露漩明王

2026-02-25T11:35:42Z

SSTC Serena：SSTC Serena 已移動頁面 Düdtsi Yönten 甘露漩明王至 Amṛtakuṇḍalī 甘露漩明王

#重新導向 [[Amṛtakuṇḍalī 甘露漩明王]]

Vajrapani 金剛手菩薩

2026-02-25T10:08:27Z

SSTC Serena：SSTC Serena 已移動頁面 Vajrapani 金剛手菩薩至 Vajrapani 金剛手（大勢至）菩薩

#重新導向 [[Vajrapani 金剛手（大勢至）菩薩]]

Vajrapani 金剛手（大勢至）菩薩

2026-02-25T10:08:26Z

SSTC Serena：SSTC Serena 已移動頁面 Vajrapani 金剛手菩薩至 Vajrapani 金剛手（大勢至）菩薩

'''Vajrapani''' (Skt. ''Vajrapānī''; Tib. ཕྱག་ན་རྡོ་རྗེ་, ''Chakna Dorje''; [[Wyl.]] ''phyag na rdo rje'') — one of the [[eight great bodhisattvas]] and [[lords of the three families]]. He represents the power of the [[buddha]]s and is usually depicted as blue in colour and holding a [[vajra]]. He is especially responsible for transmitting the [[tantra]]s to the human realm, and is known, in this context, as the 'Lord of Secrets' (Skt. ''Guhyapati''; Tib. གསང་བའི་བདག་པོ་, Wyl. ''gsang ba'i bdag po'').

==Further Reading==
*Jamgön Mipham, ''A Garland of Jewels'', (trans. by Lama Yeshe Gyamtso), Woodstock: KTD Publications, 2008

==External Links==
*[http://www.himalayanart.org/pages/vajrapani/index.html Vajrapani Outline Page at Himalayan Art]
*{{84000|http://read.84000.co/browser/released/UT22084/087/UT22084-087-003.pdf|The Tantra of the Blue-Clad Blessed Vajrapāṇi}}

[[Category:Buddhas and Deities]]
[[Category:Bodhisattvas]]
[[Category:84000 Translations]]

Akashagarbha 虛空藏菩薩

2026-02-25T10:07:30Z

SSTC Serena：SSTC Serena 已移動頁面 Akashagarbha, Bodhisattva 虛空藏菩薩至 Akashagarbha 虛空藏菩薩

'''Akashagarbha''' (Skt. ''Ākāśagarbha''; Tib. ནམ་མཁའི་སྙིང་པོ་, ''Namkhé Nyingpo''; [[Wyl.]] ''nam mkha'i snying po'') — one of the [[eight great bodhisattvas]]. He is often depicted as yellow in colour and holding a sword to cut through the [[destructive emotions]].

==Internal Links==
* The [[Akashagarbha Sutra]]

==Further Reading==
*[[Jamgön Mipham]], ''A Garland of Jewels'', (trans. by Lama Yeshe Gyamtso), Woodstock: KTD Publications, 2008

[[Category: Buddhas and Deities]]
[[Category:Bodhisattvas]]

Akashagarbha, Bodhisattva 虛空藏菩薩

2026-02-25T10:07:30Z

SSTC Serena：SSTC Serena 已移動頁面 Akashagarbha, Bodhisattva 虛空藏菩薩至 Akashagarbha 虛空藏菩薩

#重新導向 [[Akashagarbha 虛空藏菩薩]]

Eight great bodhisattvas 八大菩薩

2026-02-25T10:07:05Z

SSTC Serena：

<noinclude>
[[Image:Bodhisattva.JPG|frame|Eight great bodhisattvas from the [[Longchen Nyingtik]] Field of Merit]]
</noinclude>
'''Eight Great Bodhisattvas''', or 'Eight Close Sons' (Skt. ''aṣṭa utaputra''; Tib. [[ཉེ་བའི་སྲས་བརྒྱད་]], [[Wyl.]] ''nye ba'i sras brgyad'') — the main [[bodhisattva]]s in the retinue of [[Buddha Shakyamuni]]:
{{Tibetan}}
*[[Mañjushri]], <big>[[འཇམ་དཔལ་]]</big> or <big>འཇམ་དཔལ་དབྱངས་</big> 文殊師利（妙吉祥）菩薩,
*[[Avalokiteshvara 觀世音菩薩]], <big>[[སྤྱན་རས་གཟིགས་]]</big> ,
*[[Vajrapani 金剛手（大勢至）菩薩]], <big>[[ཕྱག་ན་རྡོ་རྗེ་]]</big> ,
*[[Maitreya]], <big>[[བྱམས་པ་མགོན་པོ་]]</big> 彌勒菩薩,
*[[Kshitigarbha 地藏菩薩]], <big>[[ས་ཡི་སྙིང་པོ་]]</big> or <big>སའི་སྙིང་པོ་</big> ,
*[[Akashagarbha 虛空藏菩薩]], <big>[[ནམ་མཁའི་སྙིང་པོ་]]</big> ,
*[[Sarvanivaranavishkambhin 除蓋障菩薩]], <big>[[སྒྲིབ་པ་རྣམ་སེལ་]]</big> , and
*[[Samantabhadra]], <big>[[ཀུན་ཏུ་བཟང་པོ་]]</big> 普賢菩薩.
<noinclude>
Each fulfils a particular role to help beings. Symbolically they represent the pure state of the [[eight consciousnesses]].

八大菩薩 (8 Great Bodhisattvas)：又稱八大近侍、八大心子

文殊師利菩薩 (梵Manjushri / 藏Jamdpal Dbyang；jam-dbyang簡稱Jamyang)　

觀世音菩薩 (梵Avalokiteshvara / 藏Cherenzik)

金剛手菩薩 (梵Vajrapani / 藏Chakna Dorje)

彌勒菩薩 (梵Maitreya / 藏Jampa) 慈氏

虛空藏菩薩 (梵Akashagarba / 藏Namkhai Nyingpo)

普賢菩薩 (梵Samantabhadra / 藏Kuntuzangpo)

除蓋障菩薩 (梵Sarvanivarana-Vishkambhin / 藏Dripa Namsel)

地藏菩薩 (梵Kshitigarba / 藏Sayi Nyingpo)

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/142809096

==Qualities of the Eight Bodhisattvas==
[[Image:Manjushri.jpg|frame|The [[bodhisattva]] [[Mañjushri]]]]
Although the eight bodhisattvas or ‘close sons of the Buddha’ all possess the same qualities and powers, each one displays perfection in a particular area or activity.
*Manjushri embodies [[wisdom]];
*Avalokiteshvara embodies [[compassion]];
*Vajrapani represents power;
*Kshitigarbha increases the richness and fertility of the land;
*Sarvanivaranavishkambhin purifies wrong-doing and obstructions;
*Maitreya embodies [[love]];
*Samantabhadra displays special expertise in making offerings and prayers of aspiration; and
*Akashagarbha has the perfect ability to purify transgressions.

[[Khenpo Chöga]] says:

:Among the immeasurable qualities of the Buddha, eight of his foremost qualities manifest as the eight bodhisattvas:
::1) the personification of the Buddha’s wisdom (Tib. <big>ཡེ་ཤེས་ཀྱི་རང་གཟུགས་</big>, Wyl. ''ye shes kyi rang gzugs'') is Bodhisattva Mañjuśrī;
::2) the personification of the Buddha’s compassion (Tib. <big>སྙིང་རྗེའི་རང་གཟུགས་</big>, Wyl. ''snying rje’i rang gzugs'') appears as Bodhisattva Avalokiteśvara;
::3) the personification of the Buddha’s power or capacity (Tib. <big>ནུས་པའི་རང་གཟུགས་</big>, Wyl. ''nus pa’i rang gzugs'') is Bodhisattva Vajrapāṇi;
::4) the personification of the Buddha’s [[enlightened activity|activity]] (Tib. <big>ཕྲིན་ལས་</big>, Wyl. ''phrin las'') is Bodhisattva Maitreya;
::5) the personification of the Buddha’s [[merit]] (Tib. <big>བསོད་ནམས་རང་གཟུགས་</big>, Wyl. ''bsod nams rang gzugs'') arises as Bodhisattva Kṣitigarbha;
::6) the personification of the Buddha’s qualities (Tib. <big>ཡོན་ཏན་གྱི་རང་གཟུགས་</big>, Wyl. ''yon tan gyi rang gzugs'') appears as Bodhisattva Sarvanīvaraṇaviṣkambhī;
::7) the personification of the Buddha’s [[blessing]]s (Tib. <big>བྱིན་རླབས་ཀྱི་རང་གཟུགས་</big>, Wyl. ''byin rlabs kyi rang gzugs'') arises as Bodhisattva Ākāśagarbha; and
::8) the personification of the Buddha’s aspirations (Tib. <big>སྨོན་ལམ་གྱི་རང་གཟུགས་</big>, Wyl. ''smon lam gyi rang gzugs'') is manifest as Bodhisattva Samantabhadra.<ref>In ''Drops of Nectar: Khenpo Kunpal's Commentary on Shantideva's Entering the Conduct of the Bodhisattvas'', www.kunpal.org, vol. 1 p.282</ref>

==Notes==
<references/>

==Further Reading==
===In Tibetan===
*[[Jamgön Kongtrul Lodrö Tayé]], ''nye ba'i sras brgyad kyi rnam thar la bsngags pa bstod chen rgya mtsho rnam bshad''
*[[Mipham Rinpoche]], ''byang chub sems dpa' chen po nye ba'i sras brgyad kyi rtogs brjod nor bu'i phreng ba'' (Translated by Lama Yeshe Gyamtso. See below)
*Mipham Rinpoche, ''nye sras brgyad kyi sgrub pa rin chen gter bum''

===In English===
*Jamgön Mipham, ''A Garland of Jewels'', (trans. by Lama Yeshe Gyamtso), Woodstock: KTD Publications, 2008

==External Links==
*[http://www.himalayanart.org/pages/bodhisattva/index.html Bodhisattva Outline Page at Himalayan Art]

[[Category:Enumerations]]
[[Category:08-Eight]]
[[Category:Bodhisattvas]]
[[Category:Buddhas and Deities]]
[[Category:Hundred Peaceful and Wrathful Deities]]
</noinclude>

Za Rahula 扎羅睺羅

2026-02-25T10:04:11Z

SSTC Serena：SSTC Serena 已移動頁面 Za Rahula 至 Za Rahula 扎羅睺羅

[[Image:Pos-za.jpg|frame|'''Za Rahula''' courtesy of Mahasiddha.org]]
'''Za Rahula''' ([[Wyl.]] ''gza' rA hu la'') - one of the most important protectors of the [[Nyingma]] and [[Dzogchen]] teachings. He has nine heads, his upper body is covered with eyes, and the lower part is like a snake. When [[Longchenpa]] was writing the [[Seven Treasures]] at [[Gangri Thökar]], it was Rahula who mixed the ink.

[[Category:Dharma Protectors]]

Za Rahula

2026-02-25T10:04:11Z

SSTC Serena：SSTC Serena 已移動頁面 Za Rahula 至 Za Rahula 扎羅睺羅

#重新導向 [[Za Rahula 扎羅睺羅]]

Dorje Lekpa 金剛善護法 / 具誓金剛善

2026-02-25T09:58:09Z

SSTC Serena：SSTC Serena 已移動頁面 Dorje Lekpa 至 Dorje Lekpa 金剛善護法 / 具誓金剛善

[[Image:FSB03-GR_-_Dorje_Lekpa.jpg‎|300px|thumb|Dorje Lekpa from a tangka of ''[[Guru Rinpoche]], [[Nangsi Zilnön]]'']]
'''Dorje Lekpa''' ([[Wyl.]] ''rdo rje legs pa''; Skt. ''Vajrasadhu'') - a protector of the [[Dzogchen]] teachings who was bound under oath by [[Guru Padmasambhava]]. He is depicted riding upon a snow lion and wearing a wide-brimmed hat.

[[Category:Dharma Protectors]]

Dorje Lekpa

2026-02-25T09:58:09Z

SSTC Serena：SSTC Serena 已移動頁面 Dorje Lekpa 至 Dorje Lekpa 金剛善護法 / 具誓金剛善

#重新導向 [[Dorje Lekpa 金剛善護法 / 具誓金剛善]]

Amṛtakuṇḍalī 甘露漩明王

2026-02-25T09:55:04Z

SSTC Serena：SSTC Serena 已移動頁面 Düdtsi Yönten 甘露軍荼利明王至 Düdtsi Yönten 甘露漩明王

Düdtsi Yönten 甘露軍荼利明王

2026-02-25T09:55:04Z

SSTC Serena：SSTC Serena 已移動頁面 Düdtsi Yönten 甘露軍荼利明王至 Düdtsi Yönten 甘露漩明王

#重新導向 [[Düdtsi Yönten 甘露漩明王]]

Chakrasamvara 勝樂金剛／上樂金剛

2026-02-25T09:53:59Z

SSTC Serena：

'''Chakrasamvara''' (Skt. ''Cakrasaṃvara''; Tib. ''Khorlo Demchok''; [[Wyl.]] ''‘khor lo bde mchog'') — a wrathful deity who is usually depicted as blue in colour, with four faces and twelve arms, and in union with his consort [[Vajravarahi 金剛亥母]]. Chakrasamvara is one of the main [[yidam]]s of the [[Anuttarayoga Tantra]] of the [[Sarma]] schools, and especially of its mother tantras.

==Internal Links==
*[[Chakrasamvara Tantra]]

==External Links==
*[http://www.himalayanart.org/pages/chakrasamvara/index.html Chakrasamvara on Himalayan Art]

[[Category:Buddhas and Deities]]

Vajravarahi 金剛亥母

2026-02-25T09:53:14Z

SSTC Serena：SSTC Serena 已移動頁面 Vajravarahi 金剛亥母／多傑帕莫（勝樂金剛佛母）至 Vajravarahi 金剛亥母

'''Vajravarahi''' (Skt. ''Vajravarāhī''; Tib. [[རྡོ་རྗེ་ཕག་མོ་]], ''Dorje Pakmo''; [[Wyl.]] ''rdo rje phag mo'') — the root of all emanations of [[dakini]]s. Also a female deity who is the consort of [[Chakrasamvara]]. She is usually depicted as red in colour with a sow's head protruding from her own.
藏文音譯：多傑帕莫，一切空行母的化現之源。勝樂金剛佛母。身體紅色，頭頂上有亥首。
[[Category:Buddhas and Deities]]

Vajravarahi 金剛亥母／多傑帕莫（勝樂金剛佛母）

2026-02-25T09:53:14Z

SSTC Serena：SSTC Serena 已移動頁面 Vajravarahi 金剛亥母／多傑帕莫（勝樂金剛佛母）至 Vajravarahi 金剛亥母

#重新導向 [[Vajravarahi 金剛亥母]]

Vajravarahi 金剛亥母

2026-02-25T09:52:52Z

SSTC Serena：

Buddhas of the three times 三世諸佛／三時諸佛

2026-02-25T09:50:26Z

SSTC Serena：

[[Image:Buddhas of the three times.JPG|frame|'''Buddhas of the three times''']]
'''Buddhas of the three times''' ([[Wyl.]] ''dus gsum sangs rgyas'') — the [[buddha]]s of the past, present and future, often represented by [[Dipamkara 燃燈佛]] (the Buddha of the past), [[Buddha Shakyamuni 釋迦牟尼佛]] (present) and [[Maitreya 彌勒菩薩 / 彌勒佛]] (future).

[[Category:Buddhas and Deities]]
[[Category:Enumerations]]
[[Category:03-Three]]

Buddhas of the three times 三世諸佛／三時諸佛

2026-02-25T09:49:25Z

SSTC Serena：

[[Image:Buddhas of the three times.JPG|frame|'''Buddhas of the three times''']]
'''Buddhas of the three times''' ([[Wyl.]] ''dus gsum sangs rgyas'') — the [[buddha]]s of the past, present and future, often represented by [[Dipamkara 燃燈佛]] (the Buddha of the past), [[Buddha Shakyamuni 釋迦牟尼佛]] (present) and [[Buddha Maitreya 彌勒佛]] (future).

[[Category:Buddhas and Deities]]
[[Category:Enumerations]]
[[Category:03-Three]]

Buddhas of the three times 三世諸佛／三時諸佛

2026-02-25T09:48:56Z

SSTC Serena：

[[Image:Buddhas of the three times.JPG|frame|'''Buddhas of the three times''']]
'''Buddhas of the three times''' ([[Wyl.]] ''dus gsum sangs rgyas'') — the [[buddha]]s of the past, present and future, often represented by [[Dipamkara 燃燈佛]] (the Buddha of the past), [[Shakyamuni 釋迦牟尼佛]] (present) and [[Maitreya 彌勒佛]] (future).

[[Category:Buddhas and Deities]]
[[Category:Enumerations]]
[[Category:03-Three]]

Black Yamari 黑閻摩敵

2026-02-25T09:45:43Z

SSTC Serena：

'''Black Yamari''' (Skt. ''kṛṣṇanayamāri''; [[Wyl.]] ''gshin rje gshed nag'')
*[https://www.himalayanart.org/search/set.cfm?setID=522 英文圖說]
*[https://kknews.cc/zh-tw/fo/5x9vm23.html 中文圖說]
==External Links==
*[http://www.himalayanart.org/search/set.cfm?setID=522 Page on HImalayan Art]

[[Category:Buddhas and Deities]]

Black Yamari 黑閻摩敵

2026-02-25T09:44:08Z

SSTC Serena：SSTC Serena 已移動頁面 Black Yamari 黑閻摩使者至 Black Yamari 黑閻摩敵

'''Black Yamari''' (Skt. ''kṛṣṇanayamāri''; [[Wyl.]] ''gshin rje gshed nag'')

==External Links==
*[http://www.himalayanart.org/search/set.cfm?setID=522 Page on HImalayan Art]

[[Category:Buddhas and Deities]]