Hayagrīva

HE IS ALREADY IN THE CORPUS BY IMPLICATION AND NOT BY RECORD: lane 26's Yeshe Tsogyal source has her concealing a biography of Padmasambhava under a statue of Hayagriva, so the corpus acquired the statue before it acquired the deity. A YIDAM IS NOT A GOD THE PRACTITIONER PETITIONS; IT IS A FORM THE PRACTITIONER TAKES. The schema's vocabulary has no category for that, so type is deity because it is the nearest one available, and the record says so rather than letting the field make the claim. Lane 26 escalated this; nothing is decided here.

Domains

• yidam practice
• wrathful compassion

Relations

• wrathful form of: AvalokiteśvaraNON-SYMMETRIC, written from this end only; Avalokitesvara is a pre-existing record created by lane 26. The source for Mahakala states the general principle that the wrathful protectors of this class are manifestations of Avalokitesvara.Reference treatment of Mahakala, Nagpo Chenpo, 'the Great Black One', regarded in many Tibetan traditions as a wrathful manifestation of Avalokitesvara, the bodhisattva of compassion: more than seventy-five forms are known in Tibet, where he is generally called mGon po, 'Master', 'Lord' or 'Protector'; the six-armed White Mahakala (Gonpo Karpo Chagdrugpa, Shadbhuja Sita Mahakala) is the most popular of these variations and is a wealth deity across all the traditions; his multiple arms are read as his capacity to carry out numerous tasks simultaneously. (secondary)
• of the highest yoga tantra yidams with: VajrakīlayaIn-batch. Set membership from the source's own list of common yidams.Reference treatment of the yidam or istadevata, the meditational deity that is the focus of Vajrayana practice and is held to be a manifestation of buddhahood or of the enlightened mind: common yidams are Hayagriva, Vajrakilaya, Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulla, Cakrasamvara, Vajrayogini and Kalachakra, each with a distinctive iconography, mandala, mantra and rite of invocation and practice; Vajrabhairava (Yamantaka) is one of the three principal meditational deities of the Gelug school, the others being Cakrasamvara and Guhyasamaja; the Lamdre path of the Sakya school is organised around Hevajra as its principal yidam; Cakrasamvara and Vajrayogini are central to Kagyu practice; wrathful yidams such as Cakrasamvara, Yamantaka, Vajrakilaya and Hevajra appear in fierce dynamic forms read as the energy of enlightenment cutting through delusion. (secondary)

Sources

• A wrathful yidam named first among the common meditational deities of Vajrayāna practice.: Reference treatment of the yidam or istadevata, the meditational deity that is the focus of Vajrayana practice and is held to be a manifestation of buddhahood or of the enlightened mind: common yidams are Hayagriva, Vajrakilaya, Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulla, Cakrasamvara, Vajrayogini and Kalachakra, each with a distinctive iconography, mandala, mantra and rite of invocation and practice; Vajrabhairava (Yamantaka) is one of the three principal meditational deities of the Gelug school, the others being Cakrasamvara and Guhyasamaja; the Lamdre path of the Sakya school is organised around Hevajra as its principal yidam; Cakrasamvara and Vajrayogini are central to Kagyu practice; wrathful yidams such as Cakrasamvara, Yamantaka, Vajrakilaya and Hevajra appear in fierce dynamic forms read as the energy of enlightenment cutting through delusion. (secondary)