Dhyani Buddha Amitabha

Amitabha is the most ancient Buddha among the five Dhyani buddha. He said to reside in the shukhavati heaven in peaceful meditation.
The name Amitabha means "Infinite Light." Amitabha's Discriminating Wisdom conquers the poison of the passions--all cravings, covetousness, greed and lust. With this wisdom, the disciple discerns all beings separately yet knows every being as an individual expression of the One.

In the mandala of the Dhyani Buddhas or in Stupa, Amitabha is positioned to the west. His color is rose (red), the color of the setting sun. He rules over the element of fire and personifies the skandha of perception. Thus, the eye and the faculty of seeing are associated with Amitabha. The peacock, with "eyes" on its plumes, is his throne-bearer or vehicle. The peacock symbolizes grace.

Amitabha's symbol is the Padama or lotus, placed between him and Vairochana in mandala. In Buddhism, the lotus can symbolize many things, including spiritual unfoldment, purity, the true nature of beings realized through enlightenment, and compassion, the purified form of passion. Amitabha's female consort is Pandara.

Once Avalokiteshvara fainted, Buddha Amitabha said to him, "My son where has your courage, your mental strength gone?" Amitabha picked up all the pieces of Avlokiteshwor's body and the head. At the same time he said, "this happened because of your prayer. You deserve the praise of all Buddhas since your prayer was efficacious. However, noble son! Don’t worry." Read full STORY OF 1,000 ARMS AVLOKITESHWOR

Devotees aspire to be reborn in Amitabha's Western Paradise, known as Sukhavati, where conditions are ideal for attaining enlightenment.
His mudra is the dhyana (meditation) mudra. His bija is Hrih and his mantra is Om Amitabha Hrih.
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. As shown in this statue, a tiny ashoka-tree often sprouts from the cover of his vessel, representing the union of the spiritual and the material.
Also Visit : The Five Dhyani Buddha ,
Dhyani Buddha Vairochana ,
Dhyani Buddha Akshobhya ,
Ratnasambhava

Dhyani Buddha Ratnasambhava

Ratnasambhava is regarded third dhyani Buddha in order after Vairochana and Akshobhya . His recongition symbol is the jewel.The name Ratnasambhava means "the Jewel-born One" or "Origin of Jewels." The Three Jewels are the Buddha, the Dharma and the Sangha.
The Buddha is the Enlightened One, the Guru, the hub of the wheel of the Law. The Dharma is the Teaching, or the Law. The Sangha is the Community.
Ratnasambhava transmutes the poison of pride (spiritual, intellectual and human pride) into the Wisdom of Equality. Tibetan Buddhists teach that with the Wisdom of Equality one sees all things with divine impartiality and recognizes the divine equality of all beings. One sees all beings and the Buddha as having the same nature--a condition we need, says Tucci, "to spur our spiritual ascension and to acquire the trust to realize in ourselves the status of a Buddha."
Ratnasambhava is the Dhyani Buddha of the south. His color is yellow, the color of the sun in its zenith. Ratnasambhava rules over the element of earth and embodies the skandha of feeling or sensation.

He is sometimes shown holding his symbol, the ratna (jewel) or chintamani (wish-fulfilling jewel that grants all desires). The chintamani is a symbol of the liberated mind. The ratna is often depicted in a threefold form as the triratna signifying the union of Buddha, Dharma and Sangha. In the mandala the triratna is positioned between Ratnasambhava and Vairochana.

The animal that upholds Ratnasambhava's throne is the horse, denoting impetus and liberation. Ratnasambhava's mudra, formed here by his right hand, is the gesture of giving (varada mudra), signifying his gift of the Buddhist teachings. The gesture of giving, or charity, which portrays him offering compassion and protection to his disciples. He resides in the pure abode of Ratnavati
heaven (buddha field). His bija is Tram and his mantra is Om Ratnasambhava Tram.
Thanka in this post is a very good replica Thanka of 12 century Newari Thanka. Thanka paintings below left is The original and right thanka is available in our Store. Click Picture to see detail.
This painting is one of three existing works from a well-known set of Jina Buddhas, created by Newar artists for their Tibetan patrons.
Ratnasambhava
Newar artist in Central Tibet
Ca. first quarter of 12th century
Opaque stone color with gold on cotton canvas
H: 16 1/8 in. (41 cm) W: 13 in. (33 cm)
Los Angeles County Museum of Art, from the Nasli and Alice Heeramaneck Collection, purchased with funds provided by the Jane and Justin Dart Foundation (M.81.90.5) Original Thanka Picture Source.
Also Visit The Five Dhyani Buddha , 1st Dhyani Buddha Vairochana , 2nd Dhyani Buddha Akshobhya

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Dhyani Buddha Akshobhya

Akshobhya is also one of the five Tathagatas or Dhyani Buddha, symbolizing Mirror like Wisdom (skt.adarsa jnana) which means the wisdom like space, all pervasive, without periphery and without character-istics. The name Akshobhya means "Immovable" or "Unshakable." Akshobhya's Mirrorlike Wisdom reflects all things calmly and uncritically and--reveals their true nature. He is the essence of purified form of Hatred. As in a mirror every visible object reflects so the knowledge of dharma-kaya reflects in our mind. Mirror like Wisdom antidotes the poison of hatred and anger.

In the Stupa or Mandala of the Five Dhyani Buddhas, Akshobhya is usually positioned in the east (which is at the bottom) but he is sometimes placed in the center. His color is blue. He rules over the element of water and personifies the skandha of form. In some system, he is associated with the skandha of consciousness. Akshobhya's lotus throne is supported by the elephant, symbol of steadfastness and strength.

His symbol is the vajra, also called the thunderbolt or diamond scepter. It is depicted in this mandala above his head, directly below Vairochana. 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 male principle and the Buddha; one end of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the microcosmic realm of male principle.

Akshobhya exhibits bhumisparsha mudra, the earth-touching gesture. Shown here formed by his right hand rest on the right knee with the tip of the middle fingers touching the ground with palm drawn inwardly. It denotes unshakability. This is also the gesture of Gautam Buddha used to calling the earth for the witness to his right to attain enlightenment when he was challenged by the Evil One, Mara.

Abhirati is the Akshobhya's paradise, 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.

Also Visit
The Five Dhyani Buddha ,
Dhyani Buddha Vairochana

Dhyani Buddha Vairochana

In last post we have read about the five Dhyani Buddha (Click links to read). As we know Vairochana is the First Dhyani buddha among five dhyani Buddha. So here I am going to share some short description about Vairochana. Thanka paintings on this post are hand painted and very Good quality, It is Newari Style Thanka. You can Click the pictures to see details of Thanka paintings.

Vairochana means "He Who Is Like the Sun" or "the Radiating One." Vairochana regarded as origin of the five Dhyani Buddha. His wisdom is the Wisdom of the Dharmadhatu. The Dharmadhatu ( Meaning Of DHARMADHATU ) is the Realm of Truth, in which all things exist as they really are. Vairochana's wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya. The Dharmakaya is the Body of the Law, or the absolute Buddha nature.

Vairochana's transcendent wisdom reveals the realm of highest reality and overcomes the poison of ignorance, or delusion. His wisdom is considered to be the origin of all the wisdoms of the Dhyani Buddhas.

Vairochana is usually located in the center of the stupa or mandalas of the Dhyani Buddhas. Sometimes he is placed between Akshobhya and Ratna Sambhava in the stupa. He resides always in the Akanistha heaven. According to some texts, he is positioned in the east. His color is white (or blue), symbolizing a pure consciousness. He rules over the element of ether and embodies the skandha of consciousness. In some systems, he is associated with the skandha of form.

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The Five Dhyani Buddha

The Five Dhyani Buddhas are Vairochana (White, center), Akshobhya (Blue), Ratnasambhava (Yellow), Amitabha (Red) and Amoghasiddhi (Green)
Tibetan Buddhists believe that the Adi-Buddha, the primordial and highest being, created the Dhyani Buddhas by his meditative powers. There are five Dhyani Buddha (Buddhas in Meditation). The Five Dhyani Buddhas are Vairochana (White), Akshobhya (Blue), Ratnasambhava (Yellow), Amitabha (Red) and Amoghasiddhi (Green), see thanka above .

Dhyani Buddhas are celestial Buddhas visualized during meditation. The word Dhyani is derived from the Sanskrit words dhyana, meaning "meditation." They are also called Jinas ("Victors" or "Conquerors") and are considered to be great healers of the mind and soul. Dhyani Buddhas 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. They are not separate Buddha, they are just abstract aspects of Buddhahood.

Dhyani Buddha are so popular in Nepal and Tibet, that they are found in every stupa, thousands of chaityas, in courtyards, and found painted in the main entrance of the Buddhist house. Of the five Dhyani Buddha the senior is Vairochana (Left Image) who occupies center of the Mandala.
Each Dhyani Buddha are associated with certain attributes and symbols. Each one embodies one of the five wisdom, 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 wisdom. The Tibetan Book of the Dead recommends that the devote meditate on the Dhyani Buddhas so that their wisdom will replace the negative forces he has allowed to take hold within.

Each Buddha rules over one of the directions of space one of the cosmic realms of ether or space, 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 support 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.


"By repeating the mantra and assuming the mudra of any Buddha," writes Buddhist monk and teacher Sangharakshita, "one can not only place oneself in correspondence or alignment with the particular order of reality which he personifies but also be infused with its transcendental power." Bhikshu Sangharakshita, A Survey of Buddhism, (Boulder, Cole.: Shambhala with London: Windhorse, 1980)