Japanese Buddhist pantheon
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The Japanese Buddhist pantheon designates the multitude (the
History
Pre-sectarian Buddhism had a somewhat vague position on the existence and effect of deities. Indeed, Buddhism is often considered atheistic on account of its denial of a creator god and human responsibility to it. However, nearly all modern Buddhist schools accept the existence of deities of some kind; the main point of divergence is on the influence of these deities. Of the major schools, Theravada tends to de-emphasize the deities, whereas Mahayana and Vajrayana do not.
The rich Buddhist Pantheon of northern Buddhism ultimately derives from
The five Kulas are Dvesa, Moha, Rāga, Cintāmani, and Samaya, which conduce to the attainment of all desires and emancipation
— Guhyasamāja.[4]
By the 9th century under the
Hierarchical structure
The Buddhist Pantheon in Japanese Buddhism is defined by a hierarchy in which the
Level | Category | Japanese nomenclature |
---|---|---|
Level 1 | Buddhas | Nyorai-bu (如来部) |
Level 2 | Bodhisattvas | Bosatsu-bu (菩薩部) |
Level 3 | Wisdom Kings | Myōō-bu (明王部) |
Level 4 | Heavenly deities | Ten-bu (天部) |
Level 5 | Circumstantial appearances | Gongen (権現) |
Level 6 | Religious masters | Kōsō - Soshi (高僧・祖師) |
A famous statue group, the
Japanese Buddhism incorporated numerous
Level 1: Buddhas (Nyorai-bu)
A Buddha is one who has attained enlightenment and reached the state of nirvana. Buddhas are distinct from Bodhisattvas because they have chosen to leave earth.
Five Wisdom Buddhas
The five Wisdom Buddhas (五仏) are centered around
Fukūjōju Nyorai
(north) |
||
Amida Nyorai
(west) |
Dainichi Nyorai (principal deity) |
Ashuku Nyorai
(east) |
Hōshō Nyorai
(south) |
These "
The first Buddha, Akshobhya, is colored blue and sits in a vajra posture with his hand touching the ground.[12] The color blue and the vajra posture symbolize changelessness and permanance which is particular to him because he focuses on easing emotions that spur from anger.[12] His wisdom is known as the “mirror-like” wisdom because when one is freed from anger and the feelings accompanied with anger, one is able to have an unbiased awareness of our daily experiences.[12] "Mirror-like" wisdom is the idea that one can see things for how they really are instead of having a blurred perspective that is caused from one's anger getting in the way of seeing the truth.
The second Buddha, Ratnasambhava, is concerned with the enrichment of oneself.[12] When one has been cleansed of the disturbing emotion of pride, one's ego becomes objective and this enables fairness and equality in regards to all aspects of one's life. This Buddha is a yellowish, gold color and he holds a wish-fulfilling jewel in his hand. The golden color is meant to symbolize wealth in a fulfilled sense and the wish-fulfilling jewel symbolizes his activity of enrichment because it is able to grant any desirable wish.[12] This Buddha sits in vajra posture which represents fulfillment and suggests supreme generosity by giving the mudra hand gesture.[12]
The third Buddha, Amitabha, is focused on the elimination of the strong feeling of desire.[12] Desire is one of the five disturbing emotions that causes one to have neverending wants and ultimately cultivates suffering. If one cannot attain his desires then he will feel unfulfilled and empty.[12] The loss of great desire allows one to rise above to a more simplistic way of life with overwhelming gratitude. With recognition of this Buddha one will be able to find appreciation in the small things and see things for their true worth with an unbiased perspective.[12] Buddha Amitabha is from the lotus family and is seated in vajra posture with his hands placed in the meditative posture for mental clarity.[12]
The fourth Buddha, Amogasiddha, is focused on the strength of wisdom and the elimination of jealousy.[12] Jealousy is a hindrance in which infringes on and distracts from ones wisdomly abilities. Buddha Amogasiddha’s activity is “meaningful accomplishment” which spurs from undistracted and engaged wisdom.[12] With great wisdom, one is able to observe and overcome trivial uprisings in an intelligent and calm manner. His right hand is gesturing "fearless protection" from things that may hinder one's wisdom.[12]
The fifth Buddha, Vairocana, is focused on the elimination of ignorance from one's mental state.[12] Ignorance makes one’s perspective unclear and causes one to make judgements from a subjective view. Buddha Vairocana holds the wheel of dharma, the symbol of buddhist law, in his hands.[12] The gesture of the wheel of dharma serves the purpose of symbolizing uninterrupted knowledge of how the world works.[12] The wheel represents knowledge of the Buddhas teachings which lead one to enlightenment.[12]
There is also a multitude of other Buddhas, such as
Level 2: Bodhisattvas (Bosatsu-bu)
A bodhisattva is one who has attained enlightenment and has chosen to stay on earth and spread his knowledge of enlightenment to others so that they too can gain enlightenment.[14] Bodhisattvas are paragons of compassion in Mahayana Buddhism. In the Buddhist Pantheon, besides the past and future Buddhas, there are numerous Bodhisattvas as well.[15]
Sometimes, five main "Matrix" Bodhisattvas are determined (五大菩薩), grouped around a central Bodhisattva,
Miroku
(north) |
||
Kannon
(west) |
Kongō-Haramitsu (principal deity) |
Fugen
(east) |
Monju
(south) |
Beyond these five main
-
Kongōhō Bosatsu / Vajraratsa.
-
Daizuigu.
-
Jizō.
-
Kokūzō.
Level 3: Wisdom Kings (Myōō-bu)
The Wisdom Kings (Vidyârâjas) were initially divinities of Esoteric Buddhism but were then later adopted by Japanese Buddhism as a whole. These Gods are equipped with superior knowledge and power that give them influence on internal and external reality. These Kings became the object of personification, either peaceful in the case of female personifications, and wrathful in the case of male personifications. Their aggressivity expresses their will to get rid of negative forces in devotees and in the world. They are therefore an expression of the Buddha's compassion for all beings.[8]
Five Wisdom Kings
The
Kongō-Yasha
(north) |
||
Daiitoku
(west) |
Fudō-Myō (principal deity) |
Gosanze
(east) |
Gundari
(south) |
Beyond the five principal kings, numerous other
Other Wisdom Kings
Many more
-
Ususama.
Level 4: Heavenly deities (Ten-bu)
Gods, although benefiting from an exceptional longevity, nevertheless are submitted to the cycle of rebirths, and remain outside of the world of enlightenment and
The term Ten (天) is the equivalent of the Indian Deva and designated the higher divinities from the Four Heavenly Kings up. The term Jin (神) designated lower-level deities.[8]
The Four Heavenly Kings are an important part of these deities.
-
TheZōchō.
-
Bonten (梵天)/ Brahma.
-
Marishi-Ten(摩利支天)/ Marici.
-
Ugajin (宇賀神), masculine form.
-
Ugajin (宇賀神), feminine form.
Incomplete list of Mikkyō devas which were originally Indian Hindu deities:
- Agni (Katen 火天) – Lord of Fire; Guardian of the South East
- Brahmā(Bonten 梵天) – Lord of the Heavens; Guardian of the Heavens (upward direction)
- Chandra (Gatten 月天) – Lord of the Moon
- Indra (Taishakuten 帝釈天) – Lord of the Trāyastriṃśa Heaven and The Thirty Three Devas; Guardian of the East
- Bhūmī-Devī(Jiten 地天) – Lord of the Earth; Guardian of the Earth (downward direction)
- Rakshasa (Rasetsuten 羅刹天) – Lord of Demons; Guardian of the South West (converted Buddhist rakshasas)
- ; Guardian of the North East
- Sūrya(Nitten 日天) – Lord of the Sun
- Vaishravana(Bishamonten 毘沙門天 or Tamonten 多聞天) – Lord of Wealth; Guardian of the North
- Varuṇa(Suiten 水天) – Lord of Water; Guardian of the West
- Vāyu(Fūten 風天)- Lord of Wind; Guardian of the North West
- Yama (Emmaten 焔魔天) – Lord of the Underworld; Guardian of the South
- Kangiten (歓喜天) / Ganesha
- Benzaiten (弁財天) / Saraswati
- Kisshōten (吉祥天) / Lakshmi
- Bichūten (毘紐天) / Vishnu
- Mahakala
- Umahi (烏摩妃) / Uma
- Kumaraten (鳩摩羅天) / Kumara
- Naraenten (那羅延天) / Narayana
- Rago (羅睺) / Rahu
- Izanaten (伊舎那天) / Ishana
- Enma (閻魔) / Yama
Level 5: Circumstantial appearances (Suijakushin)
Although divinities are considered to be subjects to the law of impermanence, Buddhism nevertheless considers that men should place themselves under their protection. When Buddhism entered Japan in the 6th century numerous
The Buddhist term "Gongen" 権現 or "Avatar" (meaning the capability of the Buddhas and Bodhisattvas to change their appearance to that of a Japanese kami to facilitate conversion of the Japanese) thus came into use in relation to these gods. Shintō deities came to be considered as local appearances in disguise of foreign Buddhas and Bodhisattvas (suijakushin (垂迹神, circumstantial appearance gods)).[17] Thus numerous Shinto figures have been absorbed as Buddhist deities.[9] This was also sometimes reciprocal, as in the case of Buddhist Benzaiten and Shinto kami Ugajin.
This
The Six Kannon are a group of deity sculptures that were originally placed together in the temple at Daihoonji.
-
Circumstantial appearances ofJizō.
-
Kompira Daigongen (金毘羅大権現), divinity of the Inland Seaand ships.
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Sambō Kōjin (三宝荒神), the Fire Divinity. Uses the power of fire for the Buddhist cause.
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Zaō Gongen (蔵王権現), circumstantial appearance of Mount Yoshino.
Level 6: Religious masters (Kōsō・Soshi)
Buddhism has also created an iconography for the saint men who assisted to its diffusion. These are historical beings, although some legendary elements can be attached to them. Some, such as
-
Prince Shōtoku.
-
MasterShingonBuddhism.
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Ingada sonja, one of the Sixteen Arhats.
-
Battabara sonja, 跋陀婆羅尊者, protector of the baths.
-
Nichiren Shōnin, 日蓮聖人, founder of the Nichiren Buddhism.
Eight Legions (Japanese: 八部衆, Hachi Bushū)
In Sanskrit, these classes of beings are called the Aṣṭagatyaḥ or the Aṣṭauparṣadaḥ.
- Tenbu (Japanese: 天部) / Deva
- Ryū (Japanese: 龍) / Naga
- Yasha (Japanese: 夜叉) / Yaksha
- Kendatsuba (Japanese: 乾闥婆) / Gandharva
- Ashura (Japanese: 阿修羅) / Asura
- Karura (Japanese: 迦楼羅) / Garuda
- Kinnara (Japanese: 緊那羅) / Kinnara
- Magoraga (Japanese: 摩睺羅伽) / Mahoraga[19]
See also
- Buddhism in East Asia
- Buddhist deities
- Dharmapala
Notes
- ^ Religion of the Samurai Kaiten Nukariya p.87
- ^ An Introduction to Buddhist Esoterism Benoytosh Bhattacharyya p.120 [1]
- ^ a b c Buddhist art & antiquities of Himachal Pradesh, up to 8th century A.D. Omacanda Hāṇḍā p.82 [2]
- ^ a b An Introduction to Buddhist Esoterism Benoytosh Bhattacharyya p.121 [3]
- ^ Buddhist art & antiquities of Himachal Pradesh, up to 8th century A.D. Omacanda Hāṇḍā p.83 [4]
- ^ The body: toward an Eastern mind-body theory Yasuo Yuasa, Thomas P. Kasulis p.125 [5]
- Musée Guimet
- ^ a b c d e f g h i j Musée Guimet exhibit
- ^ a b Sources of Japanese tradition William Theodore De Bary, p.338
- ^ Religion of the Samurai Kaiten Nukariya p.88
- ^ Religion in Nepal by K. R. van Kooij p.22
- ^ OCLC 155719092.
- ^ ISBN 9789004229174
- ^ Morse, A. N.; Morse, S. C. (1995). "Object as Insight: Japanese Buddhist Art and Ritual". Katonah Museum of Art.
- ^ The Hero with a Thousand Faces Joseph Campbell p.129
- ^ Tantric Buddhism and altered states of consciousness Louise Child p.109 [6]
- ISBN 978-4-262-15695-8.
- ^ ISBN 9780824856229
- ^ "Hachi Bushu - the Eight Legions, Buddhist Protectors, Japanese Buddhism Photo Dictionary".