Mayajalakramakurukulla, Māyājālakramakurukullā, Mayajalakrama-kurukulla: 1 definition

Introduction:

Mayajalakramakurukulla means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

[«previous next»] — Mayajalakramakurukulla in Tibetan Buddhism glossary
Source: archive.org: The Indian Buddhist Iconography

Māyājālakramakurukullā (मायाजालक्रमकुरुकुल्ला) or simply Māyājālakrama refers to one of the names of Kurukullā: one of the various (female) emanations of Amitābha having their Sādhana described in the 5th-century Sādhanamālā (a collection of sādhana texts that contain detailed instructions for rituals).—Her Colour is red; her Āsana is the vajraparyaṅka; she has six arms.—Another form of Kurukullā is known as Māyājālakrama Kurukullā since the Sādhana describing it is said to have been restored from the now lost Māyājāla-tantra by the Tantric author Kṛṣṇācārya.

Māyājālakurukullā [according to the information supplied by the sādhanas], sits in the vajraparyaṅka attitude, on the sun over the red lotus of eight petals. She is red in colour and is clad in red garments. She exhibits the trailokyavijaya-mudrā in the first pair of hands, shows the abhaya-mudrā and the sprout of a white Kunda flowerin the second, and the rosary and the kamaṇḍalu in the third. She bears the images of the five Dhyāni Buddhas on the crown, and sits on the back of the serpent Takṣaka.

Māyājālakurukullā has another form with six arms, which is not expressly called the Māyājāla Kurukullā, and is described in another Sādhana. According to that Sādhana, she exhibits the trailokyavijaya-mudrā in the first pair of hands, and carries aṅkuśa and the red lotus in the second pair, and the full-drawn bow charged with an arrow in the third.

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context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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