Sitaprajnaparamita, Sitaprajñāpāramitā, Sita-prajnaparamita: 1 definition

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Sitaprajnaparamita 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.

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Tibetan Buddhism (Vajrayana or tantric Buddhism)

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

Sitaprajñāpāramitā (सितप्रज्ञापारमिता) refers to a variety of Prajñāpāramitā: one of the female emanations of Akṣobhya, as mentioned in the 5th-century Sādhanamālā (a collection of sādhana texts that contain detailed instructions for rituals).—Her Colour is white; her Āsana is the vajraprayaṅka; her Symbols are the lotus and book.—Prajñāpāramitā is the embodiment of the Mahāyāna Scripture of the same name which was, according to the Buddhist tradition, restored from the nether regions by Nāgārjuna in the second century A. D. Buddha is said to have entrusted this Book of Transcedental Knowledge to the care of the Nāgas in the nether regions, as in his time people were not sufficiently intelligent to grasp the true meaning of the doctrines it contained.

The Dhyāna (meditation instructions) of Sitaprajñāpāramitā described in the Sādhanamālā as follows:—

“The worshipper should meditate on the navel the form of Sitaprajñāpāramitā, as two-armed, one-faced, white in colour, and beautiful in appearance, with half curly hair, as sitting on the white lotus, carrying in her right hand the red lotus, and the prajñāpāramitā Book in her left. She sits in the vajraparyaṅka attitude, and is decked in all sorts of ornaments. She originates from the knowledge of the letter ‘Aṃ’ and releases immense delight... This goddess is stamped with the image of Akṣobhya (on the crown).”

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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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