Hevajra (Skt., Tib. Kye Dorje, Eng. “Oh Diamond“) is the buddha aspect connected to the Hevajra Tantra, which belongs to the highest tantra class, the Maha Anuttara Yoga Tantra; Hevajra is mostly shown with his female consort Nairatmya, the main yidam of Marpa.

See also “Hevajra Tantra”

Kalachakra (Skt., lit. “The Wheel of Life” with the subtitle which lit. means “Teachings About Body, Time and Space“) is the buddha aspect conneceted to the Kalachakra Tantra, which is the only real non-dual tantra of the Maha Anuttara Yoga Tantras. Buddha taught it in the last year of his life.

It includes teachings about inner, outer and other (= enlightened) ‘reality’; in the first two, the micro and macro world is described. The Kalachakra system offers profound methods for transforming one’s impure perceptions and experiences in a unique way. The Kalachakra Tantra is a main practice in the Gelug school.

Khenchen Tashi Özer (1836-1910) was student of the 1st Jamgön Kongtrul and Jamyang
Khentse Wangpo and through them part of the Rimé movement in Tibet.

He took his vows at Palpung Monastery in an age of 18 years, where he stayed and got all the transmissions of the Karma Kagyü and Shangpa Kagyü, but also from other lineages.

He was one of Jamgön Kongtrul’s main students and also from the 14th Karmapa.
Because of his enormous knowledge of all sutras and tantras, he was asked to become abbot of Palpung Monastery.

Kurukulla (Skt., Tib. Rigjema, lit. “the Goddess of Enthrallment”) is a usually wrathful yidam or female buddha aspect, sometimes explained as a red form of Tara, but in fact appearing in various forms and colors associated with various Buddha forms and aspects (such as Hevajra).

She also can be seen as a deity in her own respect and is associated with the rites of enchantment; she entices difficult beings and pacifies them; she inspires unhappy lovers; the meditation on her increases power and energy.

Lasya stands for beauty, dance and grace; she belongs to the Diamond Family and is one of the eight female bodhisattvas. The otherones are Puspa, Mala, Dhupa, Gita, Aloka, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Lion Face Dakini (Skt. Simhamukha, Tib. Senge Dongma) is a wisdom dakini of the Dzogchen tradition.

She is depicted with the head of a snow lion with her mouth open to roar, to cut through discursive thoughts. She is a protector against magical attacks.

Lokeshvara see Loving Eyes > Avalokiteshvara

Lord of Death (Skt. Yama, Tib. Shinje) is different from the Hindu deity Yama. In Tibetan Buddhism, he is the prime mover of the cycle of death and rebirth and regarded as a guardian of spiritual practice.

He is often depicted with the head of a buffalo, three round eyes, with his right hand often holding a stick with a skull and in his left hand, a lasso. On his head he has a crown of skulls standing on a recumbent bull crushing a man lying on his back.

Loving Eyes (Skt. Avalokiteshvara, Tib. Chenrezig, lit. “The Lord, who gazes down to the world [,i.e. he who sees all beings]”) personifies the aspect of great compassion and of non-discriminating love. Notably, the perhaps most prominent bodhisattva or buddha aspect within Mahayana and Tantric Buddhism.

He is depicted in the Joy State, white in color, and seated in full
meditation posture. He has four arms; his outer right hand holds a crystal mala, which
frees all beings from the conditioned world. Both of his middle hands hold the jewel of
enlightenment in front of his heart. His outer left hand holds a lotus blossom, which shows
the purity of his view.

Mahakala (Skt., Tib. Gönpo, lit. “The Great Dark One”) is a famous buddha aspect of various forms and depicted in both Hinduism and Buddhism.

Within the Kagyü school of Tibetan Buddhism, the two-armed form called “Black Cloaked Mahakala” or simply “Black Coat” (Tib. Gönpo Bernagchen), is of particular importance as being the main protector of the Karma Kagyü lineage.

Black-blue in color, he is shown either jumping or with his consort “Radiant Goddess” (Tib. Palden Lhamo), riding on a mule. In his right hand he holds a chopping knife that cuts through all hindrances, and in his left hand a skull bowl with the heart’s blood of the ego.

Mahakalakamukha is the crow headed form of Mahakala, also called the raven- or crowfaced Mahakala, who originated from the Chaturbhuja Mahakala [four arms] tradition of Ga Lotsawa as a retinue figure in the surrounding mandala.

Kakamukha is very easy to be confused with the Black Garuda of the Rechung system.

Mahamaya has mainly two different meanings: On the one hand it refers to Buddha’s mother (Maya Devi = Buddha’s mother, or Mahamaya = Queen/Great Maya), on the other hand it is the buddha aspect referring to the Mahamaya Tantra, which belongs to the group of the highest tantras.

The Mahamaya Tantra is one of the Four Great Tantras, which were collected by Naropa (also by Sukhasiddhi and Niguma); they are called the four major tantras (Illusory Body, Dream Yoga, Inner Heat and Clear Light), additionally the two minor tantras (Bardo and Phowa) – six transmissions altogether.

The Mahamaya Tantra is particularly associated with the Dream Yoga, which was transmitted by Kukkuripa and Naropa to Marpa.

Mala stands for inner and outer wealth; she belongs to the Jewel Family and is one of the eight female bodhisattvas. The otherones are Lasya, Puspa, Dhupa, Gita, Aloka, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Medicine Buddha (Skt. Bhaisajyaguru, Tib. Sangye Menla) is the buddha of healing and medicine within Mahayana Buddhism.

Especially within Tibetan Buddhism his methods are described as being very powerful in healing both oneself and others – not only in a physical but also in a mental way, as by meditating on him one is able to purify negative karma which comes from attachment, hatred and ignorance.

He is depicted blue, seated in robes, holding a lapis colored bowl with medicine nectar in his left hand and in his right hand he holds an aruna plant.

Naivedya stands for the nourishment of medicine; she belongs to the Karma/Sword-Family and is one of the eight female bodhisattvas. The otherones are Lasya, Puspa, Mala, Dhupa, Gita, Aloka, Gandha.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Namgyalma (Tib., Skt. Usnisavijaya, lit. “The Victorious One“) is a Tara buddha aspect of longevity.

Together with Amitayus and White Tara she constitute the three buddha aspects of long life. She belongs to the Kriya Tantra class.

She is depicted with three faces (white, yellow and blue) and eight arms holding various symbolic ritual items in each of her hands.

Namthöse, also called Vaishravana (lit. "He who hears all"), is one of the four kings who protect a mandala. He is also called the king of the north.

As the direction north is regarded as the most difficult, he is also a protector from obstacles and as the guardian of the dharma and prosperity.

Ngag Dag is a naga, serpent-like figure, with the lower body in the shape of a coiled snake.

Both Ngag Dag and Sin Gön belong to the mandala of Mahakala Bernagchen (as well as Vaishravana riding on a Lion; Palden Lhamo; Rangjung Gyalmo, dark blue in color, with four arms, riding atop a mule; Shingkyong Yab-Yum, a couple, both with lion faces, riding atop horses; Tashi Tseringma, riding on the back of a white and green snow lion; Kharnag, a naga, blue in colour riding atop a white elephant)

Palden Lhamo (Tib., Skt. Shridevi, Engl. Radiant Goddess) is also called Mahakali. The term “Mahakali” here is used in the sense of “the consort of Mahakala” and should not be confused with the forms associated with the Hindu Godess Kali.

Besides appearing as the consort of Mahakala she is also a wrathful buddhist protector in her own respect and is held in highest regard in various Tibetan Buddhist schools.
Moreover, she is at times regarded as the tutelary deity of Tibet and its government.

Puspa stands for the beauty of flowers and garlands; she belongs tot he Diamond Family and is one of the eight female bodhisattvas. The otherones are Lasya,Mala, Dhupa, Gita, Aloka, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)