Līlāvajra

Līlāvajra on the DRL

Classical Indian Authors

སྒེག་པའི་རྡོ་རྗེ་

Wylie	sgeg pa'i rdo rje
Romanized Sanskrit	Līlāvajra

Alternate names

• Vilāsavajra
• Lalitavajra

Dates

Birth:	8th century
Place of birth:	India

Tibetan calendar dates

Dates of birth

Day
Month
Gender
Element
Animal
Rab Jyung

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Students

Buddhaguhya · Buddhajñānapāda

Other Biographical info:

Links

BDRC Link (P8248)

https://www.tbrc.org/#!rid=P8248

Wiki Pages

• Līlāvajra on the DRL
• Līlāvajra on the LIB
• Līlāvajra on the RTZ
• Līlāvajra on the BNW

Buddha Nature Project

Person description or short bio

Līlāvajra, also known as Vilāsavajra or Lalitavajra, was an 8th century Indian master, perhaps from Oddiyana, who wrote commentaries on Chanting the Names of Manjushri and the Guhyagarbha Tantra. Among the students of Vilāsavajra, the most prominent were Buddhaguhya and Buddhajñanapada, who both studied the cycle of the Web of Magical Illusion. (Source: Rigpa Wiki)

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
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All beings have Buddha-nature
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If "Qualified", explain:
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Which Wheel Turning
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Yogācāra vs Madhyamaka
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Zhentong vs Rangtong
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Promotes how many vehicles?
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Analytic vs Meditative Tradition
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What is Buddha-nature?
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Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Causal nature of the vajrapāda
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Refers to something that is taught for a specific reason, rather than because it is entirely true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.