The Five Dhyani Buddhas 金刚界五智如来 - 寳生如來 Part 1

The five Dhyani Buddhas family, each of every Buddha it uniquely different from each others and appearing with different mudras. The five dhyani buddhas are representations of the five qualities of the Buddhas.These five Buddhas are a common subject of Vajrayana Mandalas.

When these Buddhas are represented in mandalas, they are not always the same colors or be related to the same directions. The five Dhyani Buddhas can be described as follows :-

1. Ratnasambhava Buddha. 寳生如來
2. Akshobhya Buddha. 阿閦如來
3. Vairocana Buddha. 毘盧遮那佛 / 大日如來
4. Amithabha Buddha. 阿彌陀佛
5. Amoghasiddhi Buddha. 成就如來

Ratnasambhava Buddha he is represents the Ratna family. He is the Buddha of the South direction. 

His syllable is "Tram" 

His color is in gold and yellow signifies the South. 

His element is signifies or represents earth.

His symbolism is signifies the jewels.

His wisdom is signifies as equanimous.

His right hand mudra is signifies as giving.

He is  symbolize the season of Spring.

His consort is Mamaki.

His Dhyani Bodhisattva is Ratnapani. 

His Pure Land is called Shrimat. the Southern Pure Land.

Akshobhya Buddha.阿閦如來 to be continued in part 2

Dedication of merits

May those who read and sharing of this blog's information be peaceful and joyful. May the Buddha Dharma be flourished and the merits will be dedicated to the sentient beings

The Five Dhyani Buddhas - Amoghasiddhi (成就如來) Part 5

The five Dhyani Buddhas family

Each of every Buddha it uniquely different from each others and appearing with different mudras. The five dhyani buddhas are representations of the five qualities of the Buddhas.These five Buddhas are a common subject of Vajrayana Mandalas.

When these Buddhas are represented in mandalas, they are not always the same colors or be related to the same directions. The five Dhyani Buddhas can be described as follows :-

1. Ratnasambhava Buddha. 寳生如來

2. Akshobhya Buddha. 阿閦如來

3. Vairocana Buddha. 毘盧遮那佛 / 大日如來

4. Amithabha Buddha. 阿彌陀佛

5. Amoghasiddhi Buddha. 成就如來

Amoghasiddhi Buddha he is represents the Karma family. He is the Buddha of the North direction. 

His syllable is "Ah" 

His color is in green.

His element is signifies or represents air and wind 

His symbolism is the double Vajra.

His wisdom is signifies as all accomplishing and the wisdom of perfect practice.

His hands mudras are signify as fearlessness.

He is symbolizes or associated with autumn season.

His consort is Green Tara.

His Dhyani Bodhisattva is Visvapani.

His Pure Land is called Prakuta, the Northern Pure Land.

Dedication of merits

May those who read and sharing of this blog's information be peaceful and joyful. May the Buddha Dharma be flourished and the merits will be dedicated to the sentient beings 

The Five Dhyani Buddhas - Akshobhya (阿閦如來) Part 2

The five Dhyani Buddhas family 

Each of every Buddha it uniquely different from each others and appearing with different mudras. The five dhyani buddhas are representations of the five qualities of the Buddhas.These five Buddhas are a common subject of Vajrayana Mandalas.

When these Buddhas are represented in mandalas, they are not always the same colors or be related to the same directions. The five Dhyani Buddhas can be described as follows :-

1. Ratnasambhava Buddha. 寳生如來

2. Akshobhya Buddha. 阿閦如來

3. Vairocana Buddha. 毘盧遮那佛 / 大日如來

4. Amithabha Buddha. 阿彌陀佛

5. Amoghasiddhi Buddha. 成就如來

Akshobhya  Buddha he is represents the Vajra  family. He is the Buddha of the East direction. 

His syllable is "Hum" 

His color is in blue and signifies the East. 

His element is signifies or represents water.

His symbolism is signifies the Vajra , Vajra means Diamond.

His wisdom is signifies as consciousness.

His hand mudra is signifies as humility

He is symbolize the season of Winter

His consort is Locana

His Dhyani Bodhisattva is Vajrapani

His Pure Land is called Abhirati, the Eastern Pure Land

Vairocana Buddha Buddha. 毘盧遮那佛 / 大日如來to be continued in part  3

Dedication of merits

May those who read and sharing of this blog's information be peaceful and joyful. May the Buddha Dharma be flourished and the merits will be dedicated to the sentient beings

The Five Dhyani Buddhas -Vairocana (大日如來) Part 3

The five Dhyani Buddhas family

Each of every Buddha it uniquely different from each others and appearing with different mudras. The five dhyani buddhas are representations of the five qualities of the Buddhas.These five Buddhas are a common subject of Vajrayana Mandalas.

When these Buddhas are represented in mandalas, they are not always the same colors or be related to the same directions. The five Dhyani Buddhas can be described as follows :-

1. Ratnasambhava Buddha. 寳生如來

2. Akshobhya Buddha. 阿閦如來

3. Vairocana Buddha. 毘盧遮那佛 / 大日如來

4. Amithabha Buddha. 阿彌陀佛

5. Amoghasiddhi Buddha. 成就如來

Vairocana  Buddha he is represents the Buddha family. He is the Buddha of the Center direction. 

His syllable is "Om" 

His color is in white

His element is signifies or represents Space or Sky 

His symbolism is the wheel .

His wisdom is signifies as all accommodating. 

His hand mudras are signify as teaching the Dharma the essence of the Dharma realm meditation.

He is not symbolize or associated with any season.

His consort is White Tara or Sharmadhatvishvari.

His Dhyani Bodhisattva is Samantabhaadra.

His Pure Land is called Akanistha Ghanavyuha, the Center Pure Land.

Amithabha Buddha.阿彌陀佛to be continued in part  4

Dedication of merits

May those who read and sharing of this blog's information be peaceful and joyful. May the Buddha Dharma be flourished and the merits will be dedicated to the sentient beings

The Five Dhyani Buddhas - Amithabha (阿彌陀佛) Part 4

The five Dhyani Buddhas family

Each of every Buddha it uniquely different from each others and appearing with different mudras. The five dhyani buddhas are representations of the five qualities of the Buddhas.These five Buddhas are a common subject of Vajrayana Mandalas.

When these Buddhas are represented in mandalas, they are not always the same colors or be related to the same directions. The five Dhyani Buddhas can be described as follows :-

1. Ratnasambhava Buddha. 寳生如來

2. Akshobhya Buddha. 阿閦如來

3. Vairocana Buddha. 毘盧遮那佛 / 大日如來

4. Amithabha Buddha. 阿彌陀佛

5. Amoghasiddhi Buddha. 成就如來

Amithabha  Buddha he is represents the Padma family. He is the Buddha of the West direction. 

His syllable is "Hrih" 

His color is in red.

His element is signifies or represents fire 

His symbolism is the Lotus.

His wisdom is signifies as Inquisitive and the wisdom of observation.

His hands mudras are signify as Meditation.

He is symbolizes or associated with summer season.

His consort is Pandara.

His Dhyani Bodhisattva is Avalokiteshvara.

His Pure Land is called Sukhavati, the Western Pure Land.

Amoghasiddhi Buddha. 成就如來to be continued in part  5

Dedication of merits

May those who read and sharing of this blog's information be peaceful and joyful. May the Buddha Dharma be flourished and the merits will be dedicated to the sentient beings

The Sacred Universe of The Buddhas - Mandala

Mandalas in Tibet, within the tradition of Tantric Buddhism, are sacred geometric figures that represent the Universe according to the Vajrayana Buddhism. Mandalas have complex geometrical shapes and it has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically. 

The Mandala is also a part of Hindu Tantrism and in other traditions like North American Indians, but this article will only focus on the Buddhist Mandala. 

Mandala comes from Sanskrit meaning "circle." Even though it may be dominated by squares or triangles, a Mandala has a concentric structure. Mandalas are far more than geometrical figures, however. For Tantric Buddhists, they are rich with symbolism and sacred meaning. In fact, the etymology of the word "Mandala" suggests not just a circle, but a "container of essence."

A Mandala becomes a sacred area that serves for deities and a collection point of universal forces. By mentally entering a Mandala and proceeding to its center, a person is symbolically guided through the cosmos to the essence of reality.

In Tibetan Buddhism, contemplation of sacred images is central to religious ritual, and a Mandala is one of the most important of these sacred images. A Tibetan Mandala is usually made with careful placement of colored sand, and accordingly is known in Tibetan as "dul-tson-kyil-khor", or Mandala of the colored powders. 

The symbolism of the Mandala  in the tradition of Vajrayana Buddhism, Mandalas are rich with symbolism that evokes various aspects of Buddhist teaching. This is part of what makes the creation of a Mandala a sacred act, for as they work, the monks are imparting the Buddha's teachings. In the Tibetan Buddhism, Mandalas have been developed into a sand painting. They are also a key part of * Anuttarayoga Tantra meditation practice. 

* Anuttarayoga Tantra or Highest Yoga Tantra is a term used in Tibetan Buddhism.  In accordance with the three lineages of Kagyu, Sakya and Gelug of Tibetan Buddhism, Anuttarayoga Tantra is the highest of four classes and is associated with the route to enlightenment.  

Nyingma tradition and the teachings of Dzongchen or the Great perfection is the Highest Tantra. Nyingma lineage is the oldest of the four major schools of Tibetan Buddhism, and founded by the great Indian master of Guru Rinpoche, Padmasambhava who came to Tibet in the eighth century C.E.

Footnote

The practice of Anuttarayoga Tantra in the Vajrayana tradition of Buddhism is characterized by the requirement of empowerment from a qualified Guru, Lama, use of ritual techniques, and the practice of various meditative and subtle body yogas, to effect personal transformation and to attain enlightenment through the realization of the mind stream as a Meditational Deity, or a Yidam. Mandalas have complex geometrical shapes and are often used for meditation. 
For more teachings of the Tantra, please visit and click here

Construction of the sacred Mandala

The basic form of most Mandala is a square with four gates containing a circle with a center point. Each gate is in the general shape of a "T".  The process of constructing a Mandala is a sacred ritual. It is a meditative, painstaking process that can take days or even weeks to complete. Before a monk may participate in the construction of a Mandala, he must undergo a lengthy period of artistic and philosophical study. 

Commonly , there are four monks are working together to construct a Mandala. The mandala is divided into quadrants with one monk assigned to each. Midway through the process, each monk receives an assistant who helps fill in the colors while the primary monk continues to work on detailed outlines.

Mandalas are constructed from the center outward, beginning with a dot in the center. With the placement of the center dot, the mandala is consecrated to a particular Buddha or Deity. This Buddha or Deity will usually be depicted in an image over the center dot, although some Mandalas are purely geometric.

The symbolizes of the sacred Mandala
Lines are then drawn through the center dot to the four corners, creating triangular geometric patterns. These lines are then used to construct a square "palace" with four gates. The monks usually keep to their own quadrant at this point.

From the inner square, the monks move outward in a series of concentric circles. Here the monks work in tandem, moving all around the mandala. They wait until each section is entirely completed before moving outward together. This ensures that balance is always maintained.

Outside the square temple is several concentric circles. The outermost circle is usually decorated with stylized scroll work resembling a ring of fire. This ring of fire symbolizes the process of transformation humans must undergo before being able to enter the sacred territory within. It both bars the uninitiated and symbolizes the burning of ignorance.

The next circle inward is a ring of thunderbolt or diamond scepters, which stands for indestructibility and illumination. This is followed by a circle of eight graveyards, representing the eight aspects of human consciousness that bind a person to the cycle of rebirth. Finally, the innermost ring is made of lotus leaves, signifying religious rebirth.

The Five Dhyani Buddhas Mandala

The square structure in the middle of a mandala is a palace for the resident deities and a temple containing the essence of the Buddha. The square temple's four elaborate gates symbolize a variety of ideas, including:
- The four boundless thoughts: loving-kindness, compassion, sympathy and equanimity

- The four directions: south, north, east and west

Within the square palace or temple are images of deities, which are usually the * Five Dhyani Buddhas (the Great Buddhas of Wisdom). The iconography of these Buddhas are rich in symbolism in itself. Each of the Five Dyani Buddhas represents a direction (center, south, north, east and west), cosmic element (like form and consciousness), earthly element (ether, air, water, earth and fire), and a particular type of wisdom. 

Each Buddha is empowered to overcome a particular evil, such as ignorance, envy or hatred. The Five Dyani Buddhas are generally identical in appearance, but are each represented iconography with a particular color, mudra (hand gesture), and animal. See the article on the Five Dyani Buddhas for more information.


In the center of the mandala is an image of the chief Buddha or Deity, who is placed over the center dot described above. Because it has no dimensions, the center dot represents the seed or the center of the universe. 

*For more detailed of the Five Dhyani Buddhas, please visit our article as follows:-
http://max-tibetanbuddhism.blogspot.my/search?q=Dhyani+Buddhas+

The Destruction of The San Mandala

Although some Mandalas are painted and serve as an enduring object of contemplation, the traditional Tibetan sand Mandala, when completed, is deliberately destroyed. The destruction of a sand mandala is also highly ceremonial. Even the Deity syllables are removed in a specific order along with the rest of the geometry until at last the mandala has been dismantled. 

The sand is collected in a jar which is then wrapped in silk and transported to a river (or any place with moving water), where it is released back into nature. This symbolizes the ephemerality of life and the world.

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Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migrators from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

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The 48 Great Vows of Amitabha Buddha

"If you wish to come and be born in my realm, you must always recite my sacred mantra again and again, you must always keep this thought in mind without letting up, and thus you will succeed in coming to be born in my realm. 
If my 48 Great Vows do not come to pass, may I not attain my enlightenment".

Amithabha Buddha 48 Great Vows

The Tibetan word of "Dewachen" literally means the celestial mandala or the Amithabha Buddha pure land, and in Sanskrit name is Sukhavati and in Chinese is 西方極樂淨土. The Sacred Pure Land of Amitabha Buddha was delivered by Shakyamuni Buddha at the Vulture Peak in Rajagriha, India.

Amithabha  Buddha 南無阿彌陀佛 he is represents the Padma Lotus family. Amitābha means "Infinite Light" so Amitābha is also called "The Buddha of Immeasurable Life and Light".

He is the Buddha of the West direction.

His Mantra is " OM AMI DEVA HRIH " 

His Mantra in Chinese is " 南無阿彌陀佛 " 

His syllable is "Hrih" 

His color is in red.

His element is signifies or represents fire 

His symbolism is the Lotus.

His wisdom is signifies as Inquisitive and the wisdom of observation.

His hands mudras are signify as Meditation.

He is symbolizes or associated with summer season.

His consort is Pandara.

His Dhyani Bodhisattva is Avalokiteshvara.

His Pure Land is called Sukhavati, the Western Pure Land.

The 48 Great Vows of Amitabha Buddha 

When Buddha Amitabha was still a Bodhisattva, by the name of Dharmakara, He had made the following 48 Bodhisattva vows:-

1. If, when I attain Buddhahood, should there be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.
2. If, when I attain Buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect Enlightenment.
3. If, when I attain Buddhahood, humans and devas in my land should not all be the colour of pure gold, may I not attain perfect Enlightenment.
4. If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.
5. If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing at least the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
6. If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
7. If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.
8. If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, even those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
9. If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
10. If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.
11. If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.
12. If, when I attain Buddhahood, my light should be limited, unable to illuminate even a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
13. If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
14. If, when I attain Buddhahood, the number of the shravakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.
15. If, when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when they wish to shorten them in accordance with their previous vows, may I not attain perfect Enlightenment.
16. If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.
17. If, when I attain Buddhahood, innumerable Buddhas in the land of the ten directions should not all praise and glorify my Name, may I not attain perfect Enlightenment.
18. If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, aspire to be born in my land, and call my Name even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.
19. If, when I attain Buddhahood, sentient beings in the lands of the ten directions, who awaken aspiration for Enlightenment, do various meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.
20. If, when I attain Buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, do various meritorious deeds and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfil their aspiration, may I not attain perfect Enlightenment.
21. If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.
22. If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other directions who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten directions, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattva stages and actually cultivate the virtues of Samantabhadra.
23. If, when I attain Buddhahood, bodhisattvas in my land, who would make offerings to Buddhas through my divine power, should not be able to reach immeasurable and innumerable kotis of nayutas of Buddha-lands in the short time it takes to eat a meal, may I not attain perfect Enlightenment.
24. If, when I attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment.