tra is very efficacious in purifying our defilements through
confession practice. It is said if confession is done with the
four opponent powers, then non-virtuous actions or obscura-
tions will be purified. e first opponent power is the force
of reliance. is means looking upon the visualized image of
Vajrasattva as the embodiment of one’s refuge. e second op-
ponent power is the sincere regret for the non-virtuous action
done by oneself. e third opponent power is desisting from
evil deeds. e fourth opponent power is to apply power of
good deeds; and specially regarding this case, practicing the
meditation and recitation of Vajrasattva without parting from
Bodhicitta while remaining in the state of emptiness. Vajra-
sattva is a very popular tutelary deity for Nepalese Vajracaryas.
He is worshipped very often by Nepalese Buddhists through
Gurumandala ritual.
. V B
He is one of the five Tathagatas symbolizing all pervasive wis-
dom (skt. uvisuddha dharma dhatu jnana) i.e. knowledge
free from all kinds of obscuration. He is placed generally in
the sanctum of the stupa. Sometimes he is placed between
Akshobhya and Ratna Sambhava in the stupa. He resides al-
ways in the Akanistha heaven.
He is white in color and his hands are held against his
chest with the tips of thumb and forefinger of each hand
joined displaying Bodhyanga mudra. His vehicle is a pair of
lions symbolizing lions roar of dharmadhatujnana which ter-
rifies all wrong views. He can be recognized through white
disc or dharmacakra which cuts all wrong views.
Vairocana Buddha originates from the seed syllable m
placed on the orb of the moon. He also represents Rupa (form)
of five aggregates. He is not a historical Buddha like Shakya-
muni Buddha. According to Dharmalakshana sect of Maha-
yana Buddhism he is considered to be Svabhavika-kaya of
Shakyamuni Buddha. In some esoteric sect of Japan he is said
to be the supreme lord of secret vehicle i.e. Mahavairocana.
When Vairocana Buddha is four faced and eight-armed
he is addressed as Vajradhatu Buddha. According to Vajra-
dhatumandala of Nispannayogavali, Vairocana is seated in
Vajraparyanka and is white in color. His four faces are of white,
yellow, red, and green color. He is eight-armed with his two
hands holding a vajra and displaying dharmacakra mudra; the
second pair shows dhyana mudra, third pair holds a rosary
and an arrow and the last pair holds a discus and a bow.
. A B
He is also one of the five Tathagatas symbolizing Mirror like
Wisdom (skt. darsa jnana) which means the wisdom like
space, all pervasive, without periphery and without character-
istics. He is the essence of purified form of Hatred. As in a
uddha
kshobhya
(bronze)
uddha
atna
ambhava
(bronze)
mirror every visible object reflects so the knowledge of dharma-
kaya reflects in our mind. e image of Akshobhya Buddha is
generally placed in the East in the stupa.
He is blue in color. He exhibits Earth-touching gesture
(skt. bhumisparsa mudra). He rides on the throne of an ele-
phant symbolizing steadfast nature of his bodhisattva vows.
In the past when he was a bodhisattva he made these strong
vows in front of Buddha Mahacakshu.
a) I now engender supreme bodhicitta. If I bear malice
against sentient beings from now until my attainment
of supreme enlightenment I will be disobeying all the
Buddhas.
b) Now I have resolved to pursue All Knowing Wisdom and
firmly dedicated to this goal. If I generate any doubt, in-
tention to kill or steal, any wrong view or impure deed or
if I am prone to lying, duplicity or harsh language or if I
hurt other in other ways from now on until my attainment
of supreme enlightenment, I will be deceiving Buddhas.
When he thus first brought forth bodhicitta, this bodhisattva-
mahasattva was clad with the armour of vigor, and was never
moved by hatred or the like toward any sentient being. Since
then, because of his thought, the Bodhisattva was called
Akshobhya the immovable of the land of Abhirati.
In other words, Akshobhya attained Buddhahood under
the tree of seven jewels in the land of Abhirati i.e. wonderful
joy in the east. Because of the power of his vows, there are no
lower realms in his Buddha land. Every sentient being in his
Buddha land does virtuous deeds and restrains from angry be-
haviours. According to the Ratnakuta Sutra, if one determines
to practice the bodhisattva way of life, as he vows he will be
reborn in that Abhirati Buddhaland. It is said that the famous
Upasaka Vimalakirti is the person transformed from the land
of Abhirati Buddhaland.
. R S B
He is one of five Tathagatas symbolizing wisdom of equality
(skt. amatajnana). According to the commentary of Nama-
sangiti, the author Ravisri says;
“All the phenomena is devoid of essence, lacks true
inherent existence and hence is dream like or illusion
or is empty”.
us the knowledge of essencelessness of persons and the
phenomena is the wisdom of equality: Buddha Ratnasambhava
is the personification of this wisdom in Vajrayana Buddhism.
In the extant literature he is rarely described about his
vows, aspirations and activity. He is usually called the Buddha
born form jewel.
He is yellow in color. He belongs to the Buddha fam-
ily of Jewel. He is placed in the stupa facing to the south. He
shows varada mudra with his right hand. He holds cintamani
jewel in his left hand kept on his lap. He also represents the
purified form of the defilement pride. He rides on the horse
throne symbolizing that he ferries over the suffering sentient
beings with full vigor. He resides in the pure abode of Ratna-
vati heaven (buddha field).
It is said that when Ratna Sambhava Buddha attained
enlightenment golden colored rays emitted from his crown
and manifested limitless golden colored bodhisattvas; each
one of them carrying jeweled scepters emitting light shining
on the southern worlds, which were numerous as the sands of
the Ganges.
It is said that the sentient beings’ wish would be fulfilled
when one sees the golden colored light. It is also said that by
meditating on Ratna Sambhava Buddha’s body, one’s desire
would be fulfilled.
. A B
Amitabha Buddha is also one of the five Tathagatas represent-
ing the wisdom of discriminating awareness (skt. ratyavek-
shanajnana). When discriminating wisdom dawns on us we
realize Non-production or non-origination of all ihings. He
also represents purified form of desire.
Amitabha Buddha is red in color. He is represented in
the stupa facing to the west. He rides on peacock symbolizing
that he can take away the suffering of others just as the pea-
cock eats poisonous plants and yet his tail shines forth.
uddha
mitabha
(bronze)
uddha
moghasiddhi
(bronze)
Amitabha in Sanskrit means immeasurable light or limit-
less light. He resides in the western land of unlimited bliss
(skt. ukhavati). He is assisted by two bodhisattvas viz. Avalo-
kiteshvara and Mahasthamprapta.
When he was a bodhisattva he was called Bhikshu
Dharmakara. He made vows to establish an adorned land
of unlimited bliss to ferry over those living beings who recite
his name. On the basis of those vows, any living being who has
faith, makes vows and practices diligently will be received by
this Buddha and reborn in the pure land of unlimited bliss.
Amitabha Buddha presides over the Bhadrakalpa i.e. For-
tunate Aeon. He always exhibits Dhyana mudra. He belongs
to the Lotus family. He originates from the seed syllable rih.
He can be recognized through the symbol of the lotus.
With his extensive vows and great compassion this
Buddha has ferried over innumerable sentient beings. e reci-
tation of the name of Amitabha Buddha is a common practice
in China and Japan. In Tibet too, devotees recite very often
the prayer to be reborn in the land of Amitabha Buddha.
. A S B
Amoghsiddhi Buddha is the last among the Five Buddhas.
He represents the All Accomplishing Wisdom (skt. ritya-
nusthan jnana). He also represents the purified form of jea-
losy. When one realizes All Accomplishing Wisdom one can
perform all the Buddha activity without pre-meditation. is
happens spontaneously.
Amoghsiddhi is green in colour. He is represented in the
stupa facing to the north. He rides on Garuda symbolizing
that he can detect the presence of serpent-like delusion from
a distance. A serpent with seven hoods and an umbrella is de-
picted on the background. He exhibits abhayamudra showing
that by following bodhisattva path fearlessness is gained.
Like Ratna Sambhava Buddha, the vows, activity and
deeds of Amogh Siddhi Buddha are not extant in Mahayana
Buddhist literature. It is however said that cultivators relying
on this Buddha’s protection will achieve accomplishments in
Buddhist affairs and worldly matters and will perfect the work
benefitting sentient beings.
Amogh Siddhi Buddha alone has a canopy of snakes over
his head. He sometimes resembles Shakyamuni Buddha with
nine headed Naga king Mucalinda in paintings.
According to tantric text, this Buddha is said to be origi-
nated from seed syllable green ham. He is also said to be the
embodiment of volition (skt. anskara) and Air element (skt.
ayu).
. B V
T (M B)
Bhaisajya Tathagata is called Healing Buddha or Medicine
Buddha. He is able to cure the sickness of birth and death. His
body is bright, like lapislazuli. He resides in the eastern world
of purified lapislazuli. He is assisted by two bodhisattvas called
Sutyaprabha and Candraprabha, to transform and teach liv-
ing beings in that land.
e usual colour of Bhaisajya Tathagata was blue or lapis-
lazuli in colour. But he had also golden colour. His right hand
held a branch of the myrobalan in varadamudra gesture. His
left hand is in the lap holding a pindapatra (alms bowl).
e blue or lapislazuli color of this body symbolizes that
he takes all the diseases and sickness of the suffering beings
unto himself. e plant myrobalan signifies the medicine
which heals all the sickness of sentient beings.
According to the Bhaisajyaguru Buddha Sutra, he
made great vows before his attainment of Buddhahood.
e important vows are as follows: to eliminate sickness
from all living beings and make them feel easy and happy
in order to attain Buddhahood; and to liberate beings from
disasters and calamities. It is said that the land of Bhaisajya
Buddha is genuinely pure. In that land the ground is paved
with purified lapislazuli. e cities, buildings and palaces
are made of seven jewels. In that land the sentient beings
do not commit any evil deeds hence there is no lower realm.
It can well be compared with Sukhavati Heaven of Buddha
Amitabha.
In Tibetan medical tradition Bhaisajya Buddha is said to
be the source of all medical treatises. is Buddha is invoked
for eliminating disasters and sickness of all varieties.
