Five Dhyani Buddhas - Revision history

PeterDuffy at 04:59, 12 May 2026

2026-05-12T04:59:48Z

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	{{MTR}}, s.v. “The Five Dhyani Buddhas.”		{{MTR}}, s.v. “The Five Dhyani Buddhas.”

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	~~[[Category:Heavenly beings]]~~
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			[[Category:Heavenly beings{{#translation:}}]]
	<references />		<references />

PeterDuffy at 12:18, 9 July 2024

2024-07-09T12:18:35Z

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	Each Dhyani Buddha is associated with certain attributes and symbols. Each one embodies one of the five wisdoms, which antidote the five deadly poisons that are of ultimate danger to man’s spiritual progress and keep him tied to worldly existence. Buddhists teach that the Dhyani Buddhas are able to transmute the [[five poisons]] into their transcendent wisdoms. The ''Tibetan Book of the Dead'' recommends that the devotee meditate on the Dhyani Buddhas so that their wisdoms will replace the negative forces he has allowed to take hold within.		Each Dhyani Buddha is associated with certain attributes and symbols. Each one embodies one of the five wisdoms, which antidote the five deadly poisons that are of ultimate danger to man’s spiritual progress and keep him tied to worldly existence. Buddhists teach that the Dhyani Buddhas are able to transmute the [[five poisons]] into their transcendent wisdoms. The ''[[Tibetan Book of the Dead]]'' recommends that the devotee meditate on the Dhyani Buddhas so that their wisdoms will replace the negative forces he has allowed to take hold within.

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PeterDuffy at 05:56, 15 October 2023

2023-10-15T05:56:31Z

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	<blockquote>My role shall be to assist those who have light who are sincere but who have strayed from the track of Reality, considering that their karma was too hard to bear.... I would teach all who apply to me what they need to know to make it all the way Home.~~</blockquote>~~		<blockquote>
			My role shall be to assist those who have light who are sincere but who have strayed from the track of Reality, considering that their karma was too hard to bear.... I would teach all who apply to me what they need to know to make it all the way Home.

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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>~~		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....

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	~~<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>		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>
	</translate>		</translate>

PeterDuffy at 06:11, 12 October 2023

2023-10-12T06:11:29Z

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	<translate>		<translate>
	== ~~Variochana~~ == <!--T:13-->		== Vairochana == <!--T:13-->

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Pduffy at 22:17, 26 February 2020

2020-02-26T22:17:59Z

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	[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Amogasiddha TMnr 10025273.jpg\|thumb\|upright\|<translate><!--T:48--> ~~Amogasiddhi~~ (Borodbur, Indonesia, 9th century)</translate>]]		[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Amogasiddha TMnr 10025273.jpg\|thumb\|upright\|<translate><!--T:48--> Amoghasiddhi (Borodbur, Indonesia, 9th century)</translate>]]

	<translate>		<translate>

Pduffy: Marked this version for translation

2020-02-24T03:53:09Z

Marked this version for translation

Show changes

Pduffy: translate tags

2020-02-24T03:52:44Z

translate tags

← Older revision		Revision as of 03:52, 24 February 2020
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	[[File:0000314 poster-5-dhyani-buddhas-3924 600.jpeg\|thumb\|upright=1.2\|The Mandala of the Five Dhyani Buddhas]]		<languages />
			[[File:0000314 poster-5-dhyani-buddhas-3924 600.jpeg\|thumb\|upright=1.2\|<translate>The Mandala of the Five Dhyani Buddhas</translate>]]

			<translate>
	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 '''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.

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	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>
			</translate>

	[[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\|<translate>Vairochana (Tibet, 16th – 17th century)</translate>]]

			<translate>
	== Variochana ==		== Variochana ==

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	<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>		<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>
			</translate>

	[[File:Prince of Wales Museum Bombay si0094.jpg\|thumb\|upright\|Akshobya (Nepal, 1699)]]		[[File:Prince of Wales Museum Bombay si0094.jpg\|thumb\|upright\|<translate>Akshobya (Nepal, 1699)</translate>]]

			<translate>
	== Akshobhya ==		== Akshobhya ==

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	<blockquote>The way seems intricate, but the intricacy is the intricacy of karma woven and rewoven. The intricate undoing of the threads of karma is what seems to make the Path so complicated. But when all is said and done and all of those components of the threads of karma are consumed in one great violet-flame bonfire, you will come to know, and you will remember one day that I have said the entering in is simplicity itself, humility itself, purity itself.<ref>Akshobhya, “Becoming Real!” {{POWref\|37\|4\|, January 23, 1994}}</ref></blockquote>		<blockquote>The way seems intricate, but the intricacy is the intricacy of karma woven and rewoven. The intricate undoing of the threads of karma is what seems to make the Path so complicated. But when all is said and done and all of those components of the threads of karma are consumed in one great violet-flame bonfire, you will come to know, and you will remember one day that I have said the entering in is simplicity itself, humility itself, purity itself.<ref>Akshobhya, “Becoming Real!” {{POWref\|37\|4\|, January 23, 1994}}</ref></blockquote>
			</translate>

	[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Ratna Sambhava TMnr 10025274.jpg\|thumb\|upright\|Ratnasambhava (Borodbur, Indonesia, 9th century)]]		[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Ratna Sambhava TMnr 10025274.jpg\|thumb\|upright\|<translate>Ratnasambhava (Borodbur, Indonesia, 9th century)</translate>]]

			<translate>
	== Ratnasambhava ==		== Ratnasambhava ==

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	<blockquote>O blessed ones, God has so valued each one that to each one he has given the very image of himself, the I AM Presence, the [[Holy Christ Self]], in whose image you are made. Find the jewel, find the jewel. Find the Sangha, find the Buddha, find the Dharma, all locked within the inner divine spark.<ref>Ratnasambhava, “Elements of Being,” {{POWref\|37\|6\|, February 6, 1994}}</ref></blockquote>		<blockquote>O blessed ones, God has so valued each one that to each one he has given the very image of himself, the I AM Presence, the [[Holy Christ Self]], in whose image you are made. Find the jewel, find the jewel. Find the Sangha, find the Buddha, find the Dharma, all locked within the inner divine spark.<ref>Ratnasambhava, “Elements of Being,” {{POWref\|37\|6\|, February 6, 1994}}</ref></blockquote>
			</translate>

	[[File:Seated Amida Nyorai (Amitabha), Kamakura period, 12th-13th century, wood with gold leaf and inlaid crystal eyes - Tokyo National Museum - DSC05345.JPG\|thumb\|upright\|Amitabha (Japan, 12th – 13th century)]]		[[File:Seated Amida Nyorai (Amitabha), Kamakura period, 12th-13th century, wood with gold leaf and inlaid crystal eyes - Tokyo National Museum - DSC05345.JPG\|thumb\|upright\|<translate>Amitabha (Japan, 12th – 13th century)</translate>]]

			<translate>
	== Amitabha ==		== Amitabha ==

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	Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life. Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually depicted holding a vessel of the elixir of immortal life. A tiny ashoka-tree often sprouts from the cover of his vessel, representing the union of the spiritual and the material.		Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life. Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually depicted holding a vessel of the elixir of immortal life. A tiny ashoka-tree often sprouts from the cover of his vessel, representing the union of the spiritual and the material.
			</translate>

	[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Amogasiddha TMnr 10025273.jpg\|thumb\|upright\|Amogasiddhi (Borodbur, Indonesia, 9th century)]]		[[File:COLLECTIE TROPENMUSEUM Boeddhabeeld van de Borobudur voorstellende Dhyani Boeddha Amogasiddha TMnr 10025273.jpg\|thumb\|upright\|<translate>Amogasiddhi (Borodbur, Indonesia, 9th century)</translate>]]

			<translate>
	== Amoghasiddhi ==		== Amoghasiddhi ==

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	Amoghasiddhi is the Dhyani Buddha of the North. His color is green, signifying the sun at midnight. He rules over the element of air and embodies the skandha of volition, also called the skandha of mental phenomena or tendencies of mind. His symbol is the ''vishvavajra'', or double vajra. It is made of two crossed vajras and symbolizes the highest comprehension of truth and the spiritual power of a Buddha.		Amoghasiddhi is the Dhyani Buddha of the North. His color is green, signifying the sun at midnight. He rules over the element of air and embodies the skandha of volition, also called the skandha of mental phenomena or tendencies of mind. His symbol is the ''vishvavajra'', or double vajra. It is made of two crossed vajras and symbolizes the highest comprehension of truth and the spiritual power of a Buddha.

	The throne of Amoghasiddhi is supported by ''garudas''—mythical figures, half man and half bird. In relation to Amoghasiddhi, Lama Govinda says the garuda symbolizes “man in transition towards a new dimension of consciousness,...the transition from the human to the superhuman state, which takes place in the mysterious darkness of the night, invisible to the eye.”<ref>Lama Anagarika Govinda, ''Foundations of Tibetan Mysticism'' (1960; reprint, New York: Samuel Weiser, 1969), p. 262; ''Insights of a Himalayan Pilgrim'' (Berkeley: Dharma Publishing, 1991), p. 84.</ref>		The throne of Amoghasiddhi is supported by ''garudas''—mythical figures, half man and half bird. In relation to Amoghasiddhi, Lama Govinda says the garuda symbolizes “man in transition towards a new dimension of consciousness,... the transition from the human to the superhuman state, which takes place in the mysterious darkness of the night, invisible to the eye.”<ref>Lama Anagarika Govinda, ''Foundations of Tibetan Mysticism'' (1960; reprint, New York: Samuel Weiser, 1969), p. 262; ''Insights of a Himalayan Pilgrim'' (Berkeley: Dharma Publishing, 1991), p. 84.</ref>

	Amoghasiddhi’s mudra is the ''abhaya mudra''. It is the gesture of fearlessness and protection. The right hand is raised to shoulder height with palm forward. The left hand is cupped in the lap or placed at the heart, fingers pointing inward. Amoghasiddhi’s bija is ''Ah'' and his mantra is ''Om Amoghasiddhi Ah''.		Amoghasiddhi’s mudra is the ''abhaya mudra''. It is the gesture of fearlessness and protection. The right hand is raised to shoulder height with palm forward. The left hand is cupped in the lap or placed at the heart, fingers pointing inward. Amoghasiddhi’s bija is ''Ah'' and his mantra is ''Om Amoghasiddhi Ah''.
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	{{MTR}}, s.v. “The Five Dhyani Buddhas.”		{{MTR}}, s.v. “The Five Dhyani Buddhas.”

			[[Category:Heavenly beings]]
			</translate>

	<references />		<references />

	~~[[Category:Heavenly beings]]~~

Pduffy: Fixed link

2019-10-28T15:52:25Z

Fixed link

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	== See also ==		== See also ==

	[[Vajrasattva]]		[[Vajrasattva (Dhyani Buddha)\|Vajrasattva]]

	[[Five poisons]]		[[Five poisons]]

Pduffy: link

2019-08-01T16:26:11Z

link

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	His symbol is the ''[[vajra]]'', also called thunderbolt or diamond scepter. The vajra denotes enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence of Reality. In some traditions, the vajra signifies the union of man and the Buddha; one end of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the microcosmic realm of man.		His symbol is the ''[[vajra]]'', also called thunderbolt or diamond scepter. The vajra denotes enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence of Reality. In some traditions, the vajra signifies the union of man and the Buddha; one end of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the microcosmic realm of man.

	Akshobhya’s mudra is formed by his right hand and is the ''bhumisparsha mudra'', the earth-touching gesture. It denotes unshakability. This is the mudra Gautama Buddha used to summon the earth to witness to his right to attain enlightenment when he was challenged by Mara, the Evil One.		Akshobhya’s mudra is formed by his right hand and is the ''bhumisparsha mudra'', the earth-touching gesture. It denotes unshakability. This is the mudra Gautama Buddha used to summon the earth to witness to his right to attain enlightenment when he was challenged by [[Mara]], the Evil One.

	Akshobhya’s paradise is Abhirati, the Land of Exceeding Great Delight. Buddhists believe that whoever is reborn there cannot fall back to a lower level of consciousness. Akshobhya’s bija is ''Hum'', and his mantra is ''Om Akshobhya Hum''.		Akshobhya’s paradise is Abhirati, the Land of Exceeding Great Delight. Buddhists believe that whoever is reborn there cannot fall back to a lower level of consciousness. Akshobhya’s bija is ''Hum'', and his mantra is ''Om Akshobhya Hum''.

Pduffy: Link

2019-05-15T16:23:37Z

Link

← Older revision		Revision as of 16:23, 15 May 2019
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	=== The mandala of the Five Dhyani Buddhas ===		=== The mandala of the Five Dhyani Buddhas ===

	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>