Five Dhyani Buddhas
The Five Dhyani Buddhas are Vairochana,
Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi.
In this thangka painting,from left to right is Akshobhya,Ratnasambhava,Vairochana,Amitabha
Akshobhya,blue in color,he lived in the eastern part
of the universe,who embodies the great perfect mirror wisdom;
Ratnasambhava,gold in color,he lived in the southern part of the
universe,who embodies the wisdom of equality in nature;
Vairochana,white in color,he lived in the central part of the universe,who
embodies the complete wisdom of the essential nature of the dharmadhatu;
Amitabha,red in color,he lived in the western part of the universe,who
embodies the wisdom of subtle observing wisdom ;
Amoghasiddhi,green in color,he lived in the northern part of the
universe,who embody the wisdom that is developed through practice.
Tibetan Buddhists believe that the Adi-Buddha, the primordial
and highest being, created the Dhyani Buddhas by his meditative
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.
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 transmute the five poisons into
their transcendent wisdoms. The Tibetan Book of the Dead recommends
that the devote meditate on the Dhyani Buddhas so that their wisdoms
will replace the negative forces he has allowed to take hold within.
Each Buddha rules over one of the directions of space
al one of the cosmic realms of ether, water, earth, fire and air.
The Dhyani Buddhas also personify the five skandhas, components
that make up cosmic existence as well as human personality. These
components are consciousness, form, feeling, perception and volition.
In addition, each Dhyani Buddha is associated
with a specific color, mudra (hand gesture), symbolic animal that
suppe 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 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 be one with the deity they are invoking.
Amitabha Buddha (Tibetan: san gye
o pame, English: the Buddha of Boundless Light) .
Seated in the perfect posture of meditation, red in
colour with one face and two hands, blue-black hair in tufts with
a red top-knot ornament and the split ears of a prince, he wears
the patched saffron robes of a fully ordained monk. The two hands
are placed in the lap in the mudra (gesture) of meditation and hold
a black begging bowl filled with nectar. With the two legs folded
in vajra posture seated above a pink lotus and peacock supported
throne, he is surrounded by a dark blue and orange nimbus and green
areola under a canopy mounted in a wish-fulfilling tree blossoming
behind with various flowers and fruits, adorned with hanging jewels.
Amitabha is also one of the five dhyani buddhas, embodiment
of discriminating wisdom. Amitabha is usually portrayed as having
two assistants: Avalokitesvara(also considered as his incarnation,
white in color) who appears on his left and Mahasthamaprapta(blue
in color) who appears on his right.
NO. AMT002 Amitabha
Buddha NO. AMT003 Amitabha
NO. AMT004 Amitabha
Buddha NO. AMT005 Amitabha
Aksobhya is one of the five cosmic Buddhas- the spiritual
sons who emanated from the Adi Buddha. Regarded as the second Dhyani-Buddha,
he is the embodiment of the cosmic element vijana (consciousness)
and represents the winter, the faculty of hearing and all elements
of ether and sounds. This imperturbable Buddha has a comparable
posture and meaning to that of the historical Buddha Gautama Sakyamuni
in his guise as the conqueror of the demon Mara (the evil spirit).
Aksobhya is 'the lord of the east', transforming the dangerous human
affliction of anger, one of the most potent obstructions to enlightenment,
into perfection and wisdom.
At the center of this thangka, dark blue in colour,
is buddha Akshobhya. The right hand is extended across the knee
in the mudra of earth touching. The left placed in the lap in the
mudra of meditation supports a gold upright vajra - the sign of
the family. With the legs folded in vajra posture above a moon disc
and pink lotus seat, he is surrounded by a nimbus of yellow light.
At the top centre is Samantabhadra(dharmakaya),with
NO. AKS002 Aksobhya
Samanatabhadra (Tibetan: kun tu zang po) imbosom his consort, also
called: Dharmakaya Samantabhadra.
The primordial Buddha of the Nyingma School. Samantabhadra is renowned
as the "first buddha,"(Adi-buddha) since he is the primordial
perfection of all enlightened qualities, and is the ruler, or guru,
of all buddhas. Samantabhadra is the originally pure state of supreme
emptiness-the ground of being for all beings and all buddhas-in
the form of a deity with face and hands. He is the symbol for the
fact that mind is imbued with the seed of buddhahood.
NO. SAM002 Samantabhadra
Medicine Buddha (Sanskrit: Bhaishajyaguru. Tibetan: sang gye men
la. English: the Buddha, Guru of Medicine).
Also known as Vaidurya Prabha Raja, the King of Lapis Lazuli (or
sapphire) Light, he is dark blue in colour with one face and two
hands, held in the right, in the gesture of supreme generosity,
a myrobalan plant (Latin: terminalia chebula. Skt.: haritaki). The
left hand is placed in the lap in the gesture of meditation supporting
the black begging bowl of a monk - filled with nectar. Adorned with
the patchwork robes of a fully ordained monk and the left arm covered,
appearing in the nirmanakaya aspect of a buddha he is seated in
vajra posture above a lotus and lion supported tiered throne.
The victorious one, the Medicine Buddha, was born of our compassionate
Teacher's healing meditative absorption, which was to remove the
sufferings of disease that arise from the various kinds of ignoble
thoughts in the minds of beings. He elucidated the means to cure
illnesses, and embodies the powerful force of motivation that can
ease the pain of anyone who merely hears his name.
NO. MED002 Medicine
Buddha NO. MED003 The
8 Medicine Buddhas
NO. MED004 Medicine
Buddha NO. MED005 Medicine
NO. MED006 Medicine
Amitayus Buddha [The three
Amitayus, Buddha (Tibetan: tse pag me. English: the Enlightened
One of Immesurable Life) Lord of Limitless Life and Pristine Awareness,
the Sambogakaya aspect (Enjoyment Body) of Amitabha Buddha.
Amitayus, with a body red in colour, one face, two hands and with
two long eyes glancing with compassion on beings, gazing on the
entirety of migrators; and a smiling face, wearing the complete
sambhogakaya vestments. Above the two hands held in meditation is
a long-life vase filled with the nectar of immortality; with the
hair in tufts, adorned with silks and jewels, seated in vajra posture
above a lotus and lion supported tiered throne.
Amitayus is shown richly clad. His hair is painted blue and falls
on either side of his shoulders. He has elongated earlobes like
the Shakyamuni Buddha and has the urna (an auspicious tuft of hair
between the eyebrows signifying superhuman quality).
In the lower part of the painting can be seen the three-faced Ushnishavijaya
(Tib.: nam par gyal ma) at the left and to the right can be seen
the White Tara (Tib.: drol ma kar mo). The presence of these two
deities in this artwork is very significant since along with Amitayus,
Ushnishavijaya and the White Tara form the triad of longevity deities
in canonical Buddhist iconography.In Tibetan these three figures
are known as the 'Tse Lha Nam Sum,' the Three Long-life Deities.
The victorious one Amitayus is aware of the unbearable sufferings
of beings-death, illness, and so forth-and, due to a great love
for them, has unsurpassable power to bestow the glory of long life
and freedom from illness. Since this power has emanated thus as
the victorious one Amitayus, this deity will confer on whoever remembers
and relies on him the spiritual attainment of longevity and freedom
NO. AMI002 Three
Buddhas of Longevity NO. AMI003 Amitayus