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Five Dhyani Buddhas: Difference between revisions
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The '''Five Dhyani Buddhas''' are Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. Tibetan Buddhists believe that the Adi-Buddha, the primordial and highest being, created the Dhyani Buddhas by his meditative powers. | [[File:0000314 poster-5-dhyani-buddhas-3924 600.jpeg|thumb|upright=1.2|The Mandala of the Five Dhyani Buddhas]] | ||
The '''Five Dhyani Buddhas''' are '''Vairochana''', '''Akshobhya''', '''Ratnasambhava''', '''Amitabha''' and '''Amoghasiddhi'''. Tibetan Buddhists believe that the Adi-Buddha, the primordial and highest being, created the Dhyani Buddhas by his meditative powers. | |||
The Five Dhyani Buddhas are celestial Buddhas visualized during meditation. The word ''Dhyani'' is derived from the Sanskrit ''dhyana'', meaning “meditation.” The Dhyani Buddhas are also called ''Jinas'' (“Victors,” or “Conquerors”) and are considered to be great healers of the mind and soul. They are not historical figures like [[Gautama Buddha]], but transcendent beings who symbolize universal divine principles or forces. They represent various aspects of the enlightened consciousness and are guides to spiritual transformation. Meditative powers are also secret-ray powers, and the Dhyani Buddhas hold the keys to the mastery of the [[five secret rays]]. | The Five Dhyani Buddhas are celestial Buddhas visualized during meditation. The word ''Dhyani'' is derived from the Sanskrit ''dhyana'', meaning “meditation.” The Dhyani Buddhas are also called ''Jinas'' (“Victors,” or “Conquerors”) and are considered to be great healers of the mind and soul. They are not historical figures like [[Gautama Buddha]], but transcendent beings who symbolize universal divine principles or forces. They represent various aspects of the enlightened consciousness and are guides to spiritual transformation. Meditative powers are also secret-ray powers, and the Dhyani Buddhas hold the keys to the mastery of the [[five secret rays]]. | ||
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In addition, each Dhyani Buddha is associated with a specific color, ''[[mudra]]'' (hand gesture), symbolic animal that supports his throne, sacred symbol and ''bija'' (seed syllable). The bija represents the essence of the Dhyani Buddha. It can be used along with the sacred syllable ''Om'' and the Buddha’s name to create a mantra, a series of mystic syllables that have an esoteric meaning. In Hinduism and Buddhism disciples recite mantras to evoke the power and presence of a divine being. In some traditions, devotees use mantras in meditation to help them become one with the deity they are invoking. | In addition, each Dhyani Buddha is associated with a specific color, ''[[mudra]]'' (hand gesture), symbolic animal that supports his throne, sacred symbol and ''bija'' (seed syllable). The bija represents the essence of the Dhyani Buddha. It can be used along with the sacred syllable ''Om'' and the Buddha’s name to create a mantra, a series of mystic syllables that have an esoteric meaning. In Hinduism and Buddhism disciples recite mantras to evoke the power and presence of a divine being. In some traditions, devotees use mantras in meditation to help them become one with the deity they are invoking. | ||
“By repeating the mantra and assuming the mudra of any Buddha,” writes Buddhist monk and teacher Sangharakshita, “one can not only place oneself in correspondence or alignment with the particular order of reality which he personifies but also be infused with its transcendental power.”<ref>Bhikshu Sangharakshita, ''A Survey of Buddhism'', rev. ed. (Boulder, Colo.: Shambhala with London: Windhorse, 1980), p. 372.</ref> | “By repeating the ''mantra'' and assuming the ''mudra'' of any Buddha,” writes Buddhist monk and teacher Sangharakshita, “one can not only place oneself in correspondence or alignment with the particular order of reality which he personifies but also be infused with its transcendental power.”<ref>Bhikshu Sangharakshita, ''A Survey of Buddhism'', rev. ed. (Boulder, Colo.: Shambhala with London: Windhorse, 1980), p. 372.</ref> | ||
=== The mandala of the Five Dhyani Buddhas === | === The mandala of the Five Dhyani Buddhas === | ||
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Buddhists often depict the Dhyani Buddhas in a mandala. ''Mandala'' is a Sanskrit word meaning “circle,” translated in Tibetan texts as “center” or “what surrounds.” Some say the word derives from ''manda'', meaning “essence.” The mandala as a circle denotes wholeness, completeness and the perfection of Buddhahood. The mandala is also a “circle of friends”—a gathering of Buddhas. Traditionally mandalas are painted on ''thangkas'' (scroll paintings framed in silk), drawn with colored sand, represented by heaps of rice, or constructed three-dimensionally, often in cast metal. A Dhyani Buddha is positioned in the center as well as on each of the cardinal points of the mandala. | Buddhists often depict the Dhyani Buddhas in a mandala. ''Mandala'' is a Sanskrit word meaning “circle,” translated in Tibetan texts as “center” or “what surrounds.” Some say the word derives from ''manda'', meaning “essence.” The mandala as a circle denotes wholeness, completeness and the perfection of Buddhahood. The mandala is also a “circle of friends”—a gathering of Buddhas. Traditionally mandalas are painted on ''thangkas'' (scroll paintings framed in silk), drawn with colored sand, represented by heaps of rice, or constructed three-dimensionally, often in cast metal. A Dhyani Buddha is positioned in the center as well as on each of the cardinal points of the mandala. | ||
A mandala is a sacred, consecrated space where no obstacles, impurities or distracting influences exist. Buddhists use mandalas to aid them in meditation and visualization. “All mandalas,” writes Tibetologist Detlef Lauf, “originate from the seed-syllables, or ''bija-mantras'', of the deities. During meditation upon these mantras, an elemental radiance of light develops, from which comes the image of the Buddhas.... The whole external mandala is a model of that spiritual pattern which the meditating individual sees within himself and which he must endeavour to experience in his own consciousness.”<ref>Detlef Ingo Lauf, Secret Doctrines of the Tibetan Books of the Dead, trans. Graham Parkes (Boston: Shambhala, 1989), p. 105; Tibetan Sacred Art: The Heritage of Tantra (Berkeley: Shambhala, 1976), p. 120.</ref> | A mandala is a sacred, consecrated space where no obstacles, impurities or distracting influences exist. Buddhists use mandalas to aid them in meditation and visualization. “All mandalas,” writes Tibetologist Detlef Lauf, “originate from the seed-syllables, or ''bija-mantras'', of the deities. During meditation upon these mantras, an elemental radiance of light develops, from which comes the image of the Buddhas.... The whole external mandala is a model of that spiritual pattern which the meditating individual sees within himself and which he must endeavour to experience in his own consciousness.”<ref>Detlef Ingo Lauf, ''Secret Doctrines of the Tibetan Books of the Dead'', trans. Graham Parkes (Boston: Shambhala, 1989), p. 105; ''Tibetan Sacred Art: The Heritage of Tantra'' (Berkeley: Shambhala, 1976), p. 120.</ref> | ||
[[File:Tibet, vairocana, jina del centro sotto l'aspetto di sarvavid l'onnisciente, xvi-xvii sec-rev.JPG|thumb|upright|Vairochana (Tibet, 16th – 17th century)]] | [[File:Tibet, vairocana, jina del centro sotto l'aspetto di sarvavid l'onnisciente, xvi-xvii sec-rev.JPG|thumb|upright|Vairochana (Tibet, 16th – 17th century)]] | ||
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== Variochana == | == Variochana == | ||
The name ''Vairochana'' means “He Who Is Like the Sun” or “The Radiating One.” Vairochana represents either the integration of, or the origin of, the Dhyani Buddhas. His wisdom is the Wisdom of the ''Dharmadhatu''. The Dharmadhatu is the Realm of Truth, in which all things exist as they really are. Vairochana’s wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya, the body of the Law, or the absolute Buddha nature. It also represents the [[causal body]] around the [[I AM Presence]] in the [[Chart of Your Divine Self]]. | The name ''Vairochana'' means “He Who Is Like the Sun” or “The Radiating One.” Vairochana represents either the integration of, or the origin of, the Dhyani Buddhas. His wisdom is the Wisdom of the ''Dharmadhatu''. The Dharmadhatu is the Realm of Truth, in which all things exist as they really are. Vairochana’s wisdom is also referred to as the All-Pervading Wisdom of the [[Dharmakaya]], the body of the Law, or the absolute Buddha nature. It also represents the [[causal body]] around the [[I AM Presence]] in the [[Chart of Your Divine Self]]. | ||
Vairochana’s transcendent wisdom reveals the realm of highest reality and overcomes the poison of ignorance, or delusion. His wisdom is considered to be the origin of, or the total of, all the wisdoms of the Dhyani Buddhas. | Vairochana’s transcendent wisdom reveals the realm of highest reality and overcomes the poison of ignorance, or delusion. His wisdom is considered to be the origin of, or the total of, all the wisdoms of the Dhyani Buddhas. | ||
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<blockquote>I would teach a certain level of souls who, with my support and the support of all of us, will have the opportunity to make it, whereas without that support, they might not make it....</blockquote> | <blockquote>I would teach a certain level of souls who, with my support and the support of all of us, will have the opportunity to make it, whereas without that support, they might not make it....</blockquote> | ||
<blockquote>I will help you. I will prepare you. I will show you how in profound humility and with inner strength you will master all flaws of character that are open doors to negative spirals and negative traits, and you will get on with your reason for being—why you embodied in this life in the circumstances you find yourselves—and you will know that you embodied to balance your karma so that you can fulfill your mission.</blockquote> | <blockquote>I will help you. I will prepare you. I will show you how in profound humility and with inner strength you will master all flaws of character that are open doors to negative spirals and negative traits, and you will get on with your reason for being—why you embodied in this life in the circumstances you find yourselves—and you will know that you embodied to balance your karma so that you can fulfill your mission.<ref>Vairochana, “Balance Your Karma: Take the High Road,” {{POWref|37|3|, January 16, 1994}}</ref></blockquote> | ||
[[File:Prince of Wales Museum Bombay si0094.jpg|thumb|upright|Akshobya (Nepal, 1699)]] | [[File:Prince of Wales Museum Bombay si0094.jpg|thumb|upright|Akshobya (Nepal, 1699)]] | ||