The Five Dhyani Buddhas: Pancha Buddhas
Dhyani Buddhas are the ones who have taken birth after Adibuddha. There are 5 dhyani Buddhas: Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amogasiddhi.
The only way to get enlightenment is by practice since it is beyond intellectual comprehension. Every Buddhist movement throughout history has developed enlightened state manifestations in literature, symbolism, art, and performance.
A model of Tantric symbolism is the five-fold mandala known as the Five Dhyani Buddhas.
To people who have not attained enlightenment, the ultimate and transcendent state of Buddhahood, (dharmakaya), is incomprehensible. Thus, a variety of bodily forms—both corporeal and slightly visionary—emanate from Buddhas. He helps others arrive to the same insight. The bliss-body (sambhogakaya) is a technique for artistically capturing the essence of Buddhahood.
The five Jina Buddhas are one of the main formulations of the sambhogakaya in Tantric Buddhism. They serve as a collective allusion to the characteristics and wholeness of enlightenment. The Jinas are honored with five groups of paintings or sculptures. Additionally, dpictions of their mandala and look may be seen in works of art. The foundation of Tantric Buddhism is the idea of the five Jinas. Whether or whether they are shown in the figural form, they are present in almost every Tantric piece of art. Their iconography is utilized to represent success in a variety of ways.
For instance, several deities' crowns feature the Jina Buddhas. They serve as a symbol of previous success or a promise of future success.
The five-mandala arrangement represents the five Jinas. One lives in the middle, while the other four occupy the four cardinal quadrants. Each of the five oversees a kula, or "family," of Buddhas. This can then be further articulated into several representations of the mandala sector that emerge and embody it
As a Buddha-prajna or Jina-prajna, the female counterpart of each Jina is also referred to. They stand for wisdom's feminine side, which is enlightenment (prajna). The nondual attainment of enlightenment is expressed by the female in union with the male. Tantric Buddhism always assumes this symbolism, regardless of whether both the masculine and female are shown in a particular image.
The Jina Buddhas are shown as royal characters who live in paradisal regions of magnificence as the bliss-body Buddha forms. They had lavish robes, crowns, and decorations. Their ornamentation expresses their spiritual state as sambhogakaya Buddhas and has symbolic meaning. Their iconography shows the following thirteen sambhogakaya ornaments in particular:
Five silk items:
1) Ribbons (ties on the crown)
2) Upper garment (rarely depicted)
3) A silk scarf (billowing behind him)
4) A sash at the waist (hidden)
5) Lower garment (dhoti)
Eight Jeweled Ornaments:
7) Right and left earrings (count as one)
9) Two armlets (count as one)
10) Long and short necklaces (count as one)
11) Two bracelets (count as one)
12) Finger rings (count as one)
13) Two anklets (count as one)
Other "understood" elements:
The gold Bindu of yogic attainment emerging from the top of the head
- Mount Meru topknot (meru jata) hair arrangement
- Crown of the five Buddhas, symbolizing enlightenment
- Lotus seat of transcendence
- Moon or sun disk (on a lotus) of perfect wisdom
- Existence only in the heart-mind of the practitioner
The five transcendental insights are each represented by one of the Jina Buddhas. It is made up of the completely enlightened intellect. Each of the five mental poisons has a countermeasure found in a transcendental insight. These egoistic mental states are intrinsically damaging and toxically hurtful. These negative mental states are changed into their corresponding good mental states by seeing the Jinas. The toxins of the unenlightened condition are then transformed into illumination.
Akshobhya is the first mandala of the Five Jina Buddhas' mandala. The eastern portion is under the rule of the "Unshakable One." He makes the motion of touching the soil and is blue (Bhumisparsha mudra). When Shakyamuni Buddha defeated Mara (Maravijaya) and vanquished all egoic powers, he made this motion.
He represents transcendental insight as mirror-like knowledge (Adarsh jnana). This accurately portrays reality without egotistical distortion. It serves as a remedy for the poison of rage or wrath, which is a significant root of egotistical prejudice and bias. He is in charge of the Vajra family. The elephant serves as both the symbolic animal and the vajra's emblem.
Ratnasambhava has a yellow appearance. With his right hand, he makes the "gift-giving gesture" (Varada mudra). His profound realization is that everything is equal (Samata jnana). It is the remedy for arrogance. Realizing that everyone deserves abundance and well-being on an equal basis.
Those who have come to understand this equality desire to offer generously to all creatures. ranging from worldly success to the greatest gift, Dharma. The Jewel family is under the rule of Ratnasambhava. The horse is the symbolic animal, and the wish-fulfilling stone is the emblem.
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Amitabha's residence is in the western portion meaning is "Boundless Amitabha." He has a crimson complexion and makes a motion indicative of intense meditation (dhyana mudra).
His discerning knowledge is his transcendental understanding (Pratheeksha jnana). It is the remedy for egotism, desire, and greed. These evil displays of want, motivated by ego, are founded on misconceptions about the real sources of fulfillment and involve being insensitive to the needs of others. The ultimate source of bliss is revealed through discriminating knowledge that is the result of contemplative awareness. The Lotus family is under the rule of Amitabha. The peacock serves as his animal emblem, and he symbolized the unadulterated lotus bloom.
Amoghasiddhi's name means "Unfailing Success" or "Limitless Accomplishment". The right hand of this green Jina Buddha is making the fear-nothing sign (Abhaya Mudra). Amoghasiddhi's transcendental understanding is that of activity that has attained perfection (kriyanushthana jnana). It is the antidote to achievement, jealousy, and enmity. When this self-centered worry is gone, one may take part boldly in liberating activities.
He is the head of the family Karma (Action). The mythological bird Garuda, represented by the double-vajra (Viswa vajra), is the animal symbol of Amoghasiddhi.
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The "Intensely Luminescent One," Vairochana pure mind and is white. He makes the motion of turning the Dharma wheel (dharmachakra mudra). He is the source of all illumination, according to his rank. This is Akanishta Paradise's ultimate source of all Dharma teachings. His transcendental insight is a complete comprehension of reality and truth (dharmadhatu jnana). It is the ultimate remedy for illusion, ignorance, and ignorance. It is the ultimate aim of all Buddhism, omniscient, fully awakened.
Vairochana, therefore, rules the Tathagata or Buddha family. The Dharma wheel serves as his symbol, and the lion is his animal of choice.