Buddhas, Deities, & and Others
Evolution of Buddhist practice lead to a range of interpretation, applying to
the Buddha himself as well as his teachings. Here's a quick survey as to
different Buddhas and Buddha manifestations.
In Hinayana tradition, Theravada
regarded Buddhas as human, but the Mahasanghikas regarded them as super-human,
while the Sarvastivadans held them to be heavenly beings. So to create harmony,
a compromise was achieved, systemizing all three into a concept of the Three
Bodies (trikaya) of the Buddhas. It was also adopted by Mahayana and
Vajrayana Buddhists. These three bodies are
- Nirmanakaya ~ The earthly Buddhas; and above them,
- Sambhogakaya ~ The transcendental Buddhas; and above them,
- Dharmakaya ~ The essential body common to all the Buddhas; unity of
the Buddha with everything existing; the embodiment of the Dharma.
The historical Buddha was born into the Shakya clan, in the sixth century
BCE. The Buddha's personal name before he renounced his family empire was
Siddhartha, and was also known as Siddhartha Guatama (Guatama being his Shakya
clan name). He came to be known as Shakyamuni ("Sage of the Shakya Clan"). The
Buddha had 32 marks of excellence and 80 notable characteristics.
(Marks are more apparent, and characteristics are more subtle and harder to
detect.)
Traditionally, the Buddha is neither a man nor a god but, rather, fully
awakened, completely enlightened. Clearly, the historical Buddha became a figure
of devotion early on, evidenced by the way accounts of his life have
traditionally mingled history, biography, doctrinal interpretation, legend,
poetry, and cosmology. Some believe Shakyamuni was one of hundreds of Buddhas to
have appeared and yet to appear. The next Buddha, yet to come, is known as
Maitreya.
The Sambhogakaya is the vehicle for the power of the
Dharmakaya. Buddhas operating or dwelling in Sambhogakaya are sometimes called
meditation Buddhas, depicted in seated meditation. They're also usually depicted
in their own particular paradise (pure land, buddha field, buddhaverse). They
are in a state of perpetual bliss, enjoying the truth they embody. These
super-human figures can be seen not as separate gods but representing abstract
aspects of Buddha.
The most famous transcendent Buddha is Amitabha (infinite light),
whose Sambhogakaya aspect is Amitayus (infinite life), highly venerated in the
Pure Land school. Lord of the Western Paradise (known as Sukhatavi, "Blissful").
Spiritual emanation of bodhisattva Avalokiteshvara, Amitabha vowed that sincere
recitation of his name will ensure rebirth into his pure land. Other
transcendental Buddhas are Akshobhya (east), Ratnasambhava
(south), Amogasiddhi (north), and Vairocana (center) ).
Taken together, these five form a system, sometimes with a sixth,
Vajrasattva, as their director.
A bodhisattva is ready for or has even attained enlightenment but has
vowed to help all beings become enlightened before going on to eternal nirvana.
Because the Buddha taught for 40 years after attaining enlightenment, he was
himself considered a bodhisattva.
There are earthly, mortal bodhisattvas. There are also transcendent
bodhisattvas (mahasattvas) who've attained Buddhahood, transcending
rebirth, but who renounce final nirvana, choosing instead to still operate
within the realm of samsara, in nirmanakaya, where she or he keeps in touch with
humanity and through which he or she may function at will on any phenomenal
plane of existence to save all beings.
The most important bodhisattva is Avalokiteshvara, Bodhisattva of
Mercy and Compassion ("One Who Hears Cries"). Known as Chenrezig in Tibet, he's
also known by at least 108 manifestations in Nepal alone. In terms of the
overall Buddhist pantheon, transcendent bodhisattvas are emanations of the
transcendent buddhas and can see the Buddha in the realm of sambhogakaya;
Avalokiteshvara is an emanation of Amitabha.
The feminine manifestation is most commonly known as Kwan Yin
(Chinese; Kannon, Japanese; Kuan Te Am Bosa, Korean; Queen Te
Am Botat, Vietnamese; and in Tibet Tara, who emanated from a tear of
Avolakiteshavara). (Canon, the Japanese camera company, is named after her.) She
is sometimes depicted with 1,000 arms or 1,000 eyes, signifying her ability to
pay attention, understand, reach out, and help in every instant and situation.
The other most important transcendent bodhisattva is Manjushri
(Lord of Wisdom). In his right hand he holds a flaming sword that destroys
ignorance;, in his left hand he holds a book of supreme wisdom
(prajnaparamita). In Nepal, he''s considered the founder of Nepalese
civilization and the creator of Kathmandu Valley.
It is widely believed that aspiration to bodhisattvahood distinguishes the
Mahayana school, but a similar goal is present in Theravada, though not as
widely known.
Deities have mild (tranquil) and wrathful (powerful) aspects.
Each is usually represented in ecstatic embrace with a female counterpart
(shakti), transcending all duality.
Yidam literally means "firm mind" (Tibetan). Personal or inner deities, whose
nature corresponds to the individual psychological makeup of the practitioner.
They provide the wisdom and inner strength for an initiate to transform personal
weaknesses into enlightenment. Yidams are a manifestation of the sambhogakaya
and are visualized in meditative practice. Commonly invoked yidams are
Cenresig, Green Tara, and Hevajra; others include
Chakrasamvara, Kalachakra Vajrayogini, and Yamantaka. Many are
secret and only revealed upon initiation by a guru.
Protector deities
(a.k.a. Dharma protectors) help remove obstacles on our path, and keep us
on the path when we get lazy. Mahakala, for example, in the Kagyu
tradition, is a wrathful (dynamic) form of compassion, sometimes ornamented with
snakes, and canine teeth, and dressed with tiger skin, with four to six arms, or
sixteen arms and eight faces.
In addition to the Three Jewels, Tibetan Buddhists often take refuge in the
Three Roots, all manifestations of Dharmakaya:
- the guru (a.k.a. lama)
- yidams
- protectors deities
A guru is considered more important than your parents: while your
parents raised you in one lifetime, your guru takes you through all your lives,
and brings you up in the most profound way.
The following description of a refuge tree visualization by Robert Thurman is
taken from his book Inside Tibetan Buddhism: Rituals and Symbols Revealed
(HarperCollins, 1995) wherein it appears as a caption to a full-page color
illustration depicting the visualization:
You visualize a lush, green meadow in a vast heavenly field in a
perfected realm. There is a crystal lake with delicious waters, from which
grows a majestic tree. Its powerful trunk has five main branching sections and
flowers and wish-granting gems hang on it like fruit. On the central branch at
the center of the crown, there is a shining jewel throne with a glowing
moon-disc cushion upheld by eight magic lions. On that throne sits your mentor
in the form of a perfect Buddha. Above him or here there is a stack of
historic mentors, a living, astral chain of mentors reaching back to the
historical Buddhas and adepts. On the branches before your mentor dance the
various archetypal Buddha forms, or yidams, such as Vajrayogini,
Chakrasamvara, Hevajra, Yamantaka, and Kalachakra. On the branch to your
mentor's right sit a vast host of Bodhisattvas and disciples, who make up the
universal and individual Sanghas. On the branch to his left sits Shakyamuni
Buddha, the thousand Buddhas of this eon, and infinite other enlightened
beings. In the branches behind are arrayed a vast collection of radiant texts
of all the Dharma teachings, which radiate rainbow rays and resound with the
murmur of the words they contain. Before the tree circulates a vast host of
fierce protector deities. All the enlightened beings on and around this
wish-fulfilling refuge tree seem vividly alive, fully aware of you and your
practice and dedication. They smile at you radiantly, and their delight in you
fills you with joy and confidence. Around you in the field are all ordinary
beings, including your family, dearest friends, worst enemies, and all animals
(for the moment in human form.). All of them look toward you longingly,
seeking help in their own quests for safety and happiness. You vow that your
going for refuge will help all of them.
Buddha realms are endless. The Flower Garland school states that Buddha is
universal, and that those who are open to seeing Buddha in all lands, all
beings, and all things are themselves Buddhas. Here are four more.
One of Japan's most-loved Buddhas. Mediator
between this life and the next, he assuages suffering people and keeps souls
from going to hell. Associated with children, he's often draped in infant's
clothing and surrounded by toys. Parents might decorated him with a hat and bib
to thank him for helping their sick child. At the Hase Kannon Temple in
Kamakura, there's a Jizo placed there to pray for the spirit of every stillborn
and abortion. He's also placed at sites of fatal accidents.
Hotei, Japanese; Pu-tai
Ho-shang, in Chinese, derived from Mi-lo Fu ~ he's a Chinese Zen
master who wandered homeless and happy. He would often entertain kids with
goodies from his back sack, sometimes containing stuff found from his travels.
Originally considered a bodhisattva who'd become the next Buddha, Maitreya,
these days he's merely a good luck token: people rub his big belly and make a
wish.
In Mahayana, the Medicine Buddha is related to the compassionate
bodhisattvas. He's often pictured holding a healing fruit or leaf in his right
hand and his left resting in his lap. He has a medicine bowl instead of a
begging bowl. There is a sutra devoted to him, surviving in Chinese and Tibetan,
which includes his twelve vows made in a previous life, thus resembling the Pure
Land school. Since he's believed to heal ills of body and spirit, including
ignorance, we see healing here considered as a matter of body, mind, and spirit.
The tantric pantheon includes many manifestations of female divinity.
Dakinis for example are yidams who often act as intermediaries to
transcendental Buddhas. Yoginis are manifestations of sexual energy who
appear as seductive maidens.
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