The Chinese Pantheon: Popular Deities of Chinese Buddhism

[[File:Ambitabha11.jpg|thumb|150px|Amitabha: Buddha of Boundless Light of the Western Paradise)]

[[File:Healbud.jpg|thumb|150px|Yao Sshih Fwo: Bhaisajyaguru or the Healing Buddha)]

The Protectors

Si-Ta-Tien-Wang or the Four Great Kings of the Devas
Four Guardian Kings of the four directions represent the protection of the Buddhas and the Patriarchs

Mo-Li Ching: Guardian of the East (holding a magical mandolin or p'i-pa).

Mo-Li Hai - Guardian of the West (has with him the magic dragon or mysical snake).

Mo-Li Shou - Guardian of the North (who holds an umbrella, protection against thunderous storms).

Mo-Li Hung - Guardian of the South (with ferocious expression, and has in his hand a precious sword).

Who is Amitabha?

According to Mahayana Buddhist sutras he was a king in the remote period of time. Renouncing his kingdom, he became a monk and was named Dharmakara, which means 'Treasury of Dharma'. Inspired by the teachings of the then Buddha of that time, Lokesvaraja Buddha, who taught him the way to supreme enlightenment many aeons ago, he made forty eight great vows for the saving of the sentient beings. The Eighteenth Vow, which is the basis of the Pure Land, ran like this: 'If upon the attainment of Buddhahood all sentient beings in the ten quarters who aspire in sincerity and faith to be reborn in my land, recite my name up to ten times and fail to be born there, then may I not attain the Perfect Enlightenment…'

Since then, the Bodhisattva Dharmakara, after five aeons of self-cultivation, finally attained the Supreme Enlightenment and became the Buddha Amitabha. This means that his grand and infinitely compassionate vow is now a reality, the paradise known as Pure Land or Sukhavati has been established, suffering beings must and will be delivered if only they will have the full faith to call upon his name.

Calling the Buddha's name with full faith is known to the Chinese as 'NIEN-FWO' meaning 'Prayer-recitation'. The Japanese term for this practice is known as 'Nembutsu'. In this practice three important qualities must be present in the mind: Sincerity, Faith and Aspiration to be reborn in the Pure Land. The simple prayer or formula that one needs to repeat is:

"NAMO O-MI-TO FWO"

One may repeat it in Sanskrit 'Namo Amitabha Buddha' which literally mans 'Homage to the Amitabha Buddha ' or 'I seek refuge in the Amitabha Buddha'.

Yao Shih Fwo - Bhaisajyaguru Buddha

Yao Shih Fwo, one of the three foremost Buddhas of the Chinese Pantheon, is a Buddha of the past era. Better known to the people as the Buddha of Medicine or the Master of Healing, he is dear to the hearts of many, for they have indeed received his blessings in the forms of miraculous cures of all kinds of illness. The Buddha's efficacy in preventing calamities and granting prosperity besides curing illness has attracted a steady number of believers and devotees since the time of the Eastern Chin Dynasty (AD 317-420) to the present day. The Sutra of the Buddha of Medicine (Bhaisajyaraja Sutra) was also translated into Chinese at that period of time which provided a full account on the peerless Buddha, his Paradise and his Twelve Great Vows. However the later translation made by Tripitaka Master Hsuan Tsang, the famous monk of the Tang Dynasty, known as The Sutra of the Master of Healing (Bhaisajyaguru - Vaidurya - Prabhasa Tathagata), is the more popular Sutra which is widely read by most people today.

The title 'Master of Healing', is a literal translation of his Sanskrit name 'Bhaisajyaguru', the Buddha who favours worshippers with relief from the troubles of the world. Apart from curing illness, warding such calamities as famine, drought and plague, granting longevity and assisting the dead, Yao Shih Fwo is known to have dispensed all kinds of mundane benefits to those who pray to him. Despite his great popularity, temples dedicated to him are very scarce so that those who wish to worship him may do so at temples where his images can be found. He is often found in a triad with Sakyamuni Buddha and Amitabha Buddha, and his symbols are either the medicine bowl or the pagoda. When depicted alone, he holds his symbol with his left hand and he is normally attended to by his prominent disciples, the Great Bodhisattvas 'Radiance of the Sun' and the 'Radiance of the Moon'.

Kuan Shih Yin - Avalokiteshvara Bodhisattva

The Bodhisattva of Great Compassion

The Sanskrit name "Avalokiteshvara" means "the lord who looks upon the world with compassion".

Translated into Chinese, the name is "Kuan Shih Yin"or Quan Yin.

Kuan: observe

Shih: the world / the region of sufferers

Yin: all the sounds of the world, in particular, the crying sounds of beings, verbal or mental, seeking help

Avalokiteshvara Bodhisattva is the embodiment of great compassion. He has vowed to free all sentient beings from suffering.

Avalokiteshvara Bodhisattva is has great powers and can help all sentient beings. His skilful means are limitless and he can appear in any form in all the six realms of existence to relieve the suffering of the sentient beings who live there. He vowed to rescue those who call on him when they are in suffering, for example, when caught in a fire, shipwrecked or facing an attack.

In the Lotus Sutra, Shakyamuni Buddha said that if a suffering being hears the name of Avalokiteshvara Bodhisattva and earnestly calls out to the bodhisattva, Avalokiteshvara will hear the call and relieve that being from his suffering.

According to the Huayen Sutra, Avalokiteshvara Bodhisattva transforms himself into forms that suit the nature of those to be helped. His manifestations or transformation bodies are countless.

e.g. if a boy or girl is about to gain some enlightenment, Avalokiteshvara Bodhisattva transforms himself into a boy or a girl to teach the child.

e.g. If a monk is about to attain some enlightenment, Avalokiteshvara Bodhisattva transforms himself into a monk.

In short, he can appear as a monk, a nun, or a normal person like you and me. The purpose of such transformations is to make people feel close to him and willing to listen to his words.

In China, Avalokiteshvara Bodhisattva is represented in female form and is known as Kuan Yin. Probably because of Kuan Yin's great compassion, a quality which is traditionally considered feminine, most of the bodhisattva's statues in China since the Tang Dynasty (A.D. 618 - 907) have appeared as female figures. In India, however, the bodhisattva is generally represented as a male figure.

In her hands, Kuan Yin may hold a willow branch, a vase with water or occasionally, a lotus flower.

The willow branch is used to heal people's illnesses or bring fulfillment to their requests.

The water ( the dew of compassion) has the quality of removing suffering, purifying the defilements of our body, speech and mind, and lengthening life.

In Buddhist art, Avalokiteshvara Bodhisattva is sometimes shown with eleven heads, 1000 hands and eyes on the palms of each hand (Thousand-Armed Avalokiteshvara Bodhisattva). The thousand eyes allow the bodhisattva to see the sufferings of sentient beings, and the thousand hands allow her to reach out to help them.

Sometimes, he is represented with one head and 4 arms. This is the Four-Armed Avalokiteshvara, worshipped by all Tibetans as "Chenrezig", the Holder of the White Lotus. It is in the male form which has two hands in the praying gesture while the other two hands hold his symbols, the Crystal Rosary and the Lotus Flower.

There is a sacred place for the worship of Kuan Yin in China - the Putuo Mountain. It is actually an island located near the city of Ningpo, in Zhejiang Province. There are many stories of Kuan Yin's miraculous appearances at Putuo Mountain.

Actually, anyone can be like Kuan Yin. You may say that you don't have a thousand eyes or a thousand arms or that you lack skilful means, but it is your compassion that can transform you into a Kuan Yin. With your eyes and hands, you can help others. With your compassion, you can bring peace and tranquility to this world.

The Mani Mantra (The Mantra of Universal Protection) : OM MANI PADME HUM

Wen Shu Shih-Li, Manjushri Bodhisattva

The Bodhisattva of Great Wisdom

"Manju" : marvelous, gentle

"shri" : combination of power, glory and merit

The name "Manjushri" means "gentle glory".

He is the embodiment of great wisdom (Sanskrit language: prajna).

He appears to those who meditate on him. He instructs them in the Dharma and stimulates them to develop wisdom. The image of Manjushri Bodhisattva is often seen in meditation halls, libraries and scripture study rooms in monasteries.

Depictions of Manjushri Bodhisattva

His right hand holds a flaming sword, which represents the sharpness of prajna that can cut through the growth of suffering and the net of wrong views. The flame lights up the darkness, just as the light of wisdom dispels the darkness of ignorance.

His left hand holds a magnificent blue lotus flower in full bloom, on which rests the Prajnaparamita Sutra (Great Wisdom Sutra). This sutra contains the essence of the great wisdom teachings of the Buddha. The lotus is the promise of the future for all beings who follow the Teachings.

He is often depicted as riding a golden-maned lion, which symbolizes the stern majesty of prajna. The lion is the king of the beasts and is fearless. Similarly, Manjusri Bodhisattva teaches the dharma without fear or favour, like the lion's roar.

Sometimes, the golden-maned lion is replaced by a green lion which symbolises the wild mind which can only be transformed by meditation.

The Worship of Manjushri Bodhisattva in China

There is a famous place in China which is the centre for the worship of Manjushri Bodhisattva - the Wutai Mountain in the province of Shanxi in China.

As written in a sutra, the Buddha predicted that after He passed away in Final Nirvana, Manjushri Bodhisattva would reside on a mountain name Wuting in a country in the east called "Great China", where he would teach the dharma. Hence, Chinese people regard that mountain, now called Wutai Mountain, as a sacred place for worshipping Manjushri Bodhisattva. Many temples dedicated to Manjushri Bodhisattva have been built there.

The Mantra of Manjusri Bodhisattva: a prayer for developing wisdom: Om Ah Ra Pa Tsa Na Dhi

Pu Hsien P'usa: Samantabhadra

Samantabhadra or Universal Virtue is known to the Chinese as Pu Hsien and Fugen, to the Japanese. She is the personification of love, sacred activity, virtue, diligent training and patience. In the Chinese Pantheon she is seen in the triad with Kuan Shih Yin (Compassion) and Wen-Shu (Wisdom) as the Three Precious Bodhisattvas whose qualities make up the Buddha's Essence. In many Japanese and Chinese temples she is also found in the Trinity with Sakyamuni Buddha and Wen-Shu Pusa (Manjusri).

Imageries of Pu Hsien usually show her seated on a white elephant in various ways and holding a lotus flower or a scroll or book. The elephant, normally in a standing posture, may be crouching and may either have three heads or one head with six tusks.

Pu Hsien Fusa is well known for her limitless offerings to the Buddhas as well as her Ten Great Vows, which are directed towards benefiting sentient beings. They are:

1. To worship the Buddhas

2. To praise the Tathagatas.

3. To make offerings to all the Buddhas.

4. To confess past sins and to reform.

5. To rejoice in the virtues and happiness of others.

6. To request Buddha to preach the Law

7. To request Buddha to stay in the world.

8. To study the Dharma in order to teach it.

9. To benefit all sentient beings.

10. To transfer all merit and virtue to others.

Pu Hsien's sacred abode in China is in the Ngo-Mei mountain of the Szu-Chuan province.

In Japan her devotees for prosperity as well as longevity often worship her and there are some who also revere her as the divine patron in their meditational practices.

In the Sutra of Meditation on the Bodhisattva Universal Virtue (Pu Hsien Fusa) the Buddha lavished great praises on her and revealed that she was born in the Eastern Pure Wonder Land. Meditators who practise this meditation will generate great merits, which will free themselves from all kinds of hindrances as well as allowing them to see her excellent forms. The Buddha further gave a vivid description of her as follows:

"The Bodhisattva Universal Virtue is boundless in the size of her body, boundless in the sound of her voice, and boundless in the form of her image. Desiring to come to this world, she makes use of her divine transcendent powers and shrinks her stature to the size of a human being. She appears transformed as mounted on a great white elephant which has six tasks (representing the purity of the six senses). Under the legs of the elephant lotus flowers grow. The whiteness of the elephant is of the most brilliant of all shades of white which is so pure that even crystal and the Himalaya Mountains cannot compare with it!"

The Lotus Sutra has done much to attract great numbers of female devotees for Pu Hsien P'usa as they are promised that they too could attain Buddhahood, which is described in detail in the 10th Chapter of the Sutra. In Chapter 28 Pu Hsien Pusa also made this promise to the Buddha:

"In the latter five hundred years of the corrupt and evil age, whoever receives and keeps this sutra I will guard and protect, eliminate the anxiety of feeling away, and give ease of mind. Wherever such a one walks or stands, reading and reciting this sutra, I will at once mount the six-tusked white elephant king and with a host of great bodhisattvas go to that place and, showing myself, will serve and protect (him) comforting his mind, also thereby serving the Law-Flower Sutra. Moreover I will give them dharanis, and obtaining these dharanis, no human or nonhuman beings can injure them, nor any woman beguile them"

Still further on, one hears the Buddha extolling Pu Hsien with this promise: I, by my supernatural power, will guard and protect those who are able to receive and keep the name of the Bodhisattva Universal Virtue"

Pu Hsien Fusa is not generally worshipped by the 'average Buddhists as temples dedicated to her are very scarce. However, those who would like to form a karmic link with this great Bodhisattva may do so in most of the Kuan Yin temples where her images can be found and one of the most popular prayers to recite to her is:

"NAMO TA HUNG PU HSIEN FUSN'

Like all other great Bodhisanvas she is able to grant those who have firm faith in her, all kinds of favours that they are seeking. Those who cultivate her dharma will enjoy a longer life?span and they will most certainly not fall into the three evil paths (animal, ghost and hell realms) in their future lifetimes. Moreover, they will be protected by Pu Hsien P'usa from the dangers of flood, fire, war and poisonous food, and they will be rewarded with position and abundant wealth. Many a childless couple have also been known to be blessed with children who are bright and healthy after praying to her and, most important of all, she is able to impart great wisdom, which will be the greatest help to any cultivator who seeks the Way. The festive day of this great Bodhisattva falls on the 21st day of the 2nd moon and it is a great day for us to bring her to our heart.

Ti Tsang P'usa: Ksitigarbha Bodhisattva

Ti Tsang P'usa is an extremely popular Bodhisattva among the Chinese and Japanese Buddhists. 'Ti Tsang', meaning 'Earth-Store' is a direct translation of the Bodhisattva's name KSITIGARBHA in Sanskrit. Among the countless Bodhisattvas in the universe, he and three others have firmly captured the hearts of the Mahayanists. These four main P'usas or Bodhisattvas are depicted in the Chinese Buddhist Pantheon and they represent four basic great qualities:

KUAN SHIH YIN as Great Compassion;

WEN SHU as Great Wisdom;

PU HSIEN as Great Love and Perfect Activity;

TI TSANG as Great Vow to help and to deliver all beings.

His greatest compassionate Vow being: "If I do not go to the hell to help the suffering beings there, who else will go? ... if the hells are not empty I will not become a Buddha. Only when all living beings have been saved, will I attain Bodhi."

The Sutra of the PAST VOWS OF THE EARTH STORE BODHISATTYA, one of the most popular Chinese Buddhist Sutras, tells of the great filial piety, which the Bodhisattva practised that led to his illimitable vows to save all living beings. This Sutra was spoken by the Buddha towards the end of his life to the beings of the Trayastrimsa Heaven as a mark of gratitude and remembrance for his beloved mother.

In this Sutra the Buddha revealed that in the distant past aeons, Ti Tsang P'usa, then a Brahman maiden by the name of 'Sacred Girl', was deeply troubled when her mother died, as she had often been slanderous towards the Three Jewels: the Buddha, Dharma and Sangha.

To save her from the great tortures of hell, the young girl sold whatever she had and used the money to buy offerings which she offered daily to the Buddha of her time, known as The Buddha of Flower of Meditation and Enlightenment. She made fervent prayers that her mother be spared of the pains of hell and requested the Buddha for help.

One day at the temple, while she was thus pleading for help, she heard the voice of the Buddha advising her to go home immediately and there to sit down and practise meditation on His name if she wanted to know where her mother was. She did as she was told and while doing so, her consciousness was transported to the Hell Realm where she met a hell-guardian who informed her that through her fervent prayers and pious offerings, her mother had accumulated much merits and therefore shel had already been released from hell and ascended to heaven. She was greatly relieved and should have been extremely happy, but the sights of the great sufferings in Hell that she had witnessed so touched her tender heart that she made an immediate vow: "I shall do my very best to relieve beings of their sufferings forever in my future lives of kalpas to come".

The young maiden has since then become an accomplished Bodhisattva through her great acts of merits and is now known as Ti Tsang P'usa.

Ti Tsang P'usa has often been mistaken by uninformed Buddhists to be Mogallana who was a disciple of Sakyamuni Buddha, because he too had a similar experience of descending to the Hell Realm to seek and save his mother. The stories may sound similar but they happened at different times and adopted quite different methods to save their mothers.

Many others also tend to mistake Ti Tsang as Hsuan Tsang, the famous Tripitaka master of the Tang Dynasty who made the harzadous journey to the West to seek the Buddhist scriptures. This is mainly due to the Sangha robe and the five-leave crown which both are seen to wear.

Ti Tsang P'usa is again taken by many to be "Yen-Lo-Wang" or Yama, the "Over-Lord of Hell." It must be mentioned that Ti Tsang is a Bodhisattva and not a mere King of the Fifth Hell. He does not judge the dead but seeks to save them from their suffering.

Description of Ti Tsang P'usa

Ti Tsang may be represented in sitting or standing posture. He always has a kind and benevolent look and carries either, or both, his symbols of the Cintamani or "Wish-fulfilling Jewel' and the "Ringed-Staff", which is also called the Khakkhara. This ringed staff is often carried by Buddhist monks in their travels so that the sounds caused by the jingling rings can warn small animals and insects of their approach lest they be trod upon and killed. It is also sometimes called the alarm-staff.

In the much treasured picture of Ti Tsang P'usa, which is found in many Buddhist homes and temples, he is seen seated upon a lotus throne. His hands holds the precious flaming pearl which has vast magical powers beyond description. He wears the robe of a Northern Buddhist monk and on his head is the "five-leave crown, where the representation of a Dhyani-Buddha can be seen on each of the leaves.

Whenever you have the urge to pray to this Bodhisattva for any help, look at this picture intently for a few seconds as you silently recite, "NAMO TI TSANG WANG PUSA, NAMO TI TSANG WANG PUSA" before closing your eyes to visualise him. Ti Tsang P'usa is very responsive to sincere prayers of faith and he may yet grant you your wish, if it is not too unselfish or unreasonable. All may pray to him with this simple invocation and, who knows, your past karmic links with him may yet make you into another ardent Ti Tsang devotee again in this lifetime.

The standing posture of Ti Tsang is particularly popular in Japan where he is known as Jizo Bosatsu. It represents the readiness of Jizo to respond immediately to the calls of help made by those who have faith in his saving powers. Standing upon a lotus, he holds his precious flaming jewel with his left hand while the ringed staff is held with the right, ever ready to force open the gates of Hell with the staff and to dispel the darkness of the infernal realm with his luminous gem.

Ti Tsang is at times depicted accompanied by a dog, which also has a significant meaning. On the death of his mother, the Bodhisattva, not as "Sacred Girl', hastened into the underworld with the view of comforting her and to seek favourable treatment for her. However, he could not find her but later discovered that she had already taken rebirth as a female dog. Upon his return to earth Ti Tsang soon traced and adopted the animal, which then became his companion on his pilgrimages.

Another popular depiction of him is in this standing or 'activity-form' which has his left hand holding an alms bowl against his navel, while his right hand forms the mudra (hand-sign) of "giving consolation and peace to all living beings".

Ti Tsang P'usa has many emanations and he has manifested in countless forms to save beings at different times and places. In the Chinese Buddhist Pantheon his is the only figure in the form of a monk. This is to indicate that Mahayana Buddhism is suitable for both the monks and the laity.

Ti Tsang's compassion is not practised exclusively for the benefit of the beings of the hell realm, he also gives blessings to those of the world who seek his help and he is a comforter of the poor, oppressed, sick, hungry, and those who are troubled by spirits and nightmares. Those who have firm faith in him can easily receive his protection. With faith one needs to recite any of these simple prayers:

"NAMO TI TSANG WANG P'USA' or

"NAMO KSITIGARBHA BODHISATTVA YA".

Images of the Buddhas and Bodhisattvas are recognised by the symbols that they are associated with. Each of these symbols has a particular meaning which most people are unaware of. For example, the KHAKKHARA, or Ringed Staff, which Ti Tsang holds, is not only meant to warn small and crawling creatures of his approach so as to avoid stepping on them but also to inform people of his presence through the jingling caused by the rings. Often a travelling monk on a pilgrimage has to stop at homes to seek alms and since he does not wish to speak unnecessarily, he usually announces his arrival by shaking his sounding staff.

The Khakkhara is often a wooden staff capped with metal loops or crotchets and rings, which are four, six or twelve in number. The Four-ringed staff is carried by a monk who has perceived the Four Noble Truths of Suffering, the Cause of Suffering, the Cessation of Suffering, and the Path leading to the Cessation of Suffering. The Six-ringed staff belongs to a Bodhisattva who is constantly practising the Six Paramitas, while the Twelve-ringed staff is held by a Pratyeka Buddha who has realised the Twelve-fold Links of Causation.

As a result of Ti Tsang P'usa having made this promise to Sakyamuni Buddha: "I will fulfil your instructions to continue to relieve beings from their states of suffering and lead them to Salvation. I shall strive to work hard until the next Buddha, Maitreya Buddha, comes to the world ". He is also adored as the "Master of the Six Worlds of Desire," thus there are depictions of him being surrounded by a Bodhisattva, an Asura, a Man, an Animal (horse or ox), a Preta, and a Demon holding a pitchfork, which symbolises the six different forms he assumes in the six realms to save the beings there.

In the closing chapter of the Ti Tsang Sutra, Sakyamuni Buddha gave this advice for the benefit of all human beings:

"Listen to me carefully and I shall tell you in detail. If virtuous ones of the future see the Ksitigarbha Bodhisattva's image, hear the Ksitigarbha Sutra, chant this Sutra, make offerings to Ksitigrabha, pay homage to him, they will receive these benefits:

1. They will be protected by devas and dragons.

2. Their ability to do good will be increased.

3. Opportunities for doing good will increase.

4. They will strive to attain Buddhahood.

5. They will enjoy sufficiency of food and clothing.

6. They will be free from diseases.

7. Floods and fire will not affect them.

8. Robbers will not trouble them.

9. They will be respected and admired by people.

10. Spirits and devas will protect and assist them.

11. Females shall be reborn as males.

12. The females will become daughters of noble and exalted families.

13. They will be reborn with good complexion.

14. They will be reborn in the heavens for many lives.

15. They will be reborn as kings or rulers of countries.

16. They will have wisdom to recollect their past lives.

17. They will be successful in all their aspirations.

18. They will enjoy happy family relationships.

19. Disasters will not affect them.

20. Their bad karma will be removed.

21. Wherever they go, they are safe.

22. They shall always have peaceful dreams.

23. Their deceased relatives shall be free from sufferings.

24. They will be reborn with happiness.

25. They will be praised by divine beings.

26. They will be intelligent and skilful.

27. They will have compassion for others.

28. They will finally attain Buddhahood.

The birthday of Ti Tsang P'usa falls on the 30th day of the 7th moon of the Chinese lunar calendar. All over the world Buddhist temples offer prayers to Ti Tsang P'usa during the 7th lunar month for the benefit of the dead.

Ti Tsang's popularity among the Chinese and Japanese Buddhists is second only to Kuan Shih Yin P'usa as he takes upon himself the fearful and difficult task of bringing relief and consolation to the suffering beings of hell.

Mi-Lo-Fwo: Maitreya Buddha

Maitreya, "The Friendly and Benevolent One" or "One Who Possesses Loving-kindness" is widely adored by the Chinese Buddhists for his willingness to grant help to those who direct their minds towards him. He is also known as Ajita, 'the Unconquered' and ranks equal with the other great Bodhisattvas such as Avalokitesvara, Manjusri, Samanthabadra, Mahasthamaprata and Ksitigarbha. As the next Buddha-to-be he alone enjoys the distinction of being the only Bodhisattva recognised and popularly accepted by both Mahayanist and Theravadin countries.

Maitreya has taken numerous incarnations in various Buddhist countries and China has had quite a fair share of them. Historically, the most important amongst them, is said to be that as the son of a King of Varanise in Central Asia. Record has it that he was born with the full thirty-two marks of a superior being who subsequently became a disciple of Sakyamuni Buddha and was one of the main interlocutors in the Mahayana Sutras where he conversed with some of the great disciples of the Buddha.

Although he is, strictly speaking, still a Bodhisattva of the ninth stage, the tenth being that of a fully Enlightened Buddha, he is often worshipped as a Buddha in anticipation of his becoming the next Blessed One in the future. Both as Bodhisattva and Buddha he now resides in the Tusita Heaven, the Heavenly Realm of the Devas, where all the Buddhas-to-be will always reside; pending their appearance as Buddha on earth to save mankind and thereby traversing the tenth and final stage or 'Bhumi', to attain Supreme Buddhahood for the sake of benefitting all sentient beings.

Being compassionate, Maitreya always grants help willingly to those who pray to him with faith and the simple prayer to recite is: "NAMO MI-LO FWO"

The manner of praying to Maitreya is similar to those methods as described in the sections on Kuan Shih Yin and Amitabha Buddha. Firm faith, purity of intention and effort will be the main factors of success of their prayers. Among the many reasons for worshipping Maitreya or Mi-Lo-Fwo are these two most outstanding aspects:

1. To take rebirth in Tusita Heaven, a kind of Pure Land, so as to receive the teaching of the Dharma.

2. To gain sufficient merits so as to obtain a rebirth during His appearance on earth, to hear His teachings and be saved by Him.

Generally the Chinese worship him for wealth and happiness and there are those who even believed strongly that he is able to bequeath them with children as one of his most popular forms is that with five children surrounding him. However the images of him that are found in the temples normally depict a fat genial laughing figure with a mountainous belly, in a sitting posture, and having a large bag beside him.

Because of this appearance, many people choose to call him 'The Laughing Buddha'. Such a depiction by his Chinese devotees is a far cry from what other Buddhists of other lands imagined him to be, but this does not mean that the Chinese do not revere him as much as others do. This portraiture of him came about as a result of one of his memorable emanations in China during the end of the Tang period and the beginning of the Wu-Tai Dynasty (907-1060). There was a learned monk whom everyone addressed as Pu Tai, meaning 'Cloth Bag', as he was always seen carrying a large hemp bag wherever he went. He was a native of the Chekiang Province who went about propagating the Buddha Dharma. No one really knew his true name although he had called himself 'Chi Tze', and because of his bag, the people preferred to refer to him as 'the monk with the sack'. Here he appeared as one who is extremely kind, jovial and helpful and although he had no home or temple which he could call his own, he was always in a cheerful mood. He wandered about here and there to beg for food, giving advice and teaching to those who cared to hear him, or he could be seen collecting all kinds of things which he would put into his bag. To the worldly ones this act may be reckoned as an act of greed but it really meant that he was ever seeking to help deliver beings into his Pure Land.

As the people got to know him better they soon discovered that he was also extremely good at reading their fortune and predicting the weather. Even by his daily actions they were able to guess the outcome of the weather conditions for whenever he was seen hurrying around in wet sandals, rain was sure to follow, and whenever he was seen wearing shoes and relaxing here and there bright and sunny days would prevail. He also had many other peculiarities some of which bore similarities with those of another famous monk CHI KUNG of the Sung Dynasty. Pu Tai was often seen to be sleeping very comfortably on the snow during the cold winters and resisted taking a bath during the hot summers. He died in a sitting posture at the corridor of a temple and left behind a verse which said:

"Maitreya is a real Maitreya, who manifests uncountable transformed bodies.

Constantly he manifests before living beings who are not able to recognise them!'

Through this verse, people later began to accept him as an incarnation of the Maitreya Buddha, which also explains the accepted appearance of the current day's depiction of him.

In his many other recorded incarnations in China, he frequently appeared as great and learned persons whose lives have been recorded in many books. The followers of the Tien Tao Movement, an energetic religious Order which embraces all the three great Chinese religions of Confucianism, Taoism and Buddhism, claimed that Maitreya made his appearance in China as their great teacher at the beginning of this century. However all these are but the minor transformed bodies of the Great Being whose real essence is now residing in the Temple of the Palace of the Seven Jewels of the Tusita Heaven. Buddhists are more concerned with his final incamation when he ascends to the state of a Fully Enlightened Buddha to save countless beings from the world. In the meantime one should direct his energy to develop a strong affinity with Maitreya Buddha by reciting his name daily and living in a virtuous manner.

Maitreya Buddha's birthday is celebrated on the 1st day of the 1st moon of the Chinese lunar calendar which coincides with the Chinese New Year Day, a day of joy in which all families traditionally keep pure and holy by avoiding the eating of any meat.

Kuan Ti: The Protector of Buddhism

In the year 162 A.D. during the period of the warring states of the Three Kingdoms, a child was born to a humble family in Shansi who grew up to become China's most illustrious and outstanding son, a great hero, and was later deified to become one of the most popular Gods of the Chinese people. His admirers and devotees ranged from Emperors to the common people and his popularity never waned over the long period of time. Thousands of temples and shrines have been erected in his honour and can be seen in all parts of the country. His images and portraits adorn home shrines or walls of countless homes whether they be Taoist, Confucianist or Buddhist.

In a country with wars and rebellions throughout its history of the various Dynasties, great heroes have emerged and distinguished themselves in every way to deserve veneration and remembrance but none has ever equalled Kuan Ti to gain elevation into the ranks of Gods or enjoy worship by different classes of people as their patron saints. To the Taoists and others, Kuan Ti was their God of War while the Buddhists confer upon him the great honour as their Protector.

Born as Kuan Yu he led a simple life and made his living as a young man by selling bean-curds, which provided the excuse for the bean-curd sellers to respect him as their patron saint today. He also devoted much time to serious studies and on one occasion displayed his excellent memory power by reciting word for word, the entire volume of the Classics after reading it but once. Kuan Yu's other name is Yun-Chang.

Through his great love for justice and fair-play, Kuan Yu soon got himself into deep trouble when he slayed the licentious and corrupt magistrate who forced a poor girl to become his concubine. This made him into a criminal and Kuan Yu had to flee for his life into the mountains. As he was trying to cross over to the neighbouring province he chanced to stop by a stream to have a wash; when to his surprise he noticed a great change to his appearance! His facial complexion had changed from white to a reddish tint, which saved him the trouble to disguise himself so that he was able to walk through the sentries who were guarding the mountain pass without the least of problem.

Upon reaching Chu-Chou of the Szechuan Province he soon befriended two others who shared his noble ideals and virtues and they ended up as "sworn brothers" in a ceremony, which has been recorded in the history as the "Brotherhood at the Peach Orchard ... . Chang-fei, a butcher, became the youngest brother. He was a man of fiery temper who had an unyielding sense of justice and was well known for his immense appetite both for food and adventure. He also had a black face, which was full of whiskers, and together with his formidable frame of some seven feet high, very few would dare cross his path. His great love and loyalty to Kuan Yu has won him a place of honour so that he is always seen standing behind Kuan Ti in all depictions. Liu Pei, the elder brother who came from a distinguished but impoverished family with Imperial lineage was known to be a man of honour. He later distinguished himself by founding the Later Han Dynasty. Kuan Yu, a powerful figure of more than eight feet tall, possessed an enigmatic personality and integrity, which won him respect of all whom he met.

Together these three newly sworned brothers set out and became involved in military pursuits, Kuan Ti once serving under the crafty and famous Ts'ao Ts'ao. They displayed great military prowess and fought many battles, which can be read in full details in the famous novels of "The Romance of the Three Kingdoms".

Kiian Yu proved himself worthy of the honour and affection of those who fought with him for he was brave and generous and was never known to turn aside from danger. He also proved his fidelity on the occasion when he was taken prisoner together with the wife and concubines of Liu Pei, and having been allocated a common sleeping quarters with the ladies, he preserved their reputation and his own trustworthiness by sitting all night through, outside their door, reading a book under the bright light of a candle There is also another version of this account which stated that he stood through the night at the door of the ladies' room with a lighted lantern in his hand.

In the recorded history of his life Kuan Yu had many occasions to display his nobility, uprightness, integrity, loyalty and bravery. He lived at a time of great distress and chaos when the virtue of the Han Dynasty, set up in 202 B.C., began to decline and uprising, warring, dissatisfactions and rebellions were rampant. Temptations of acquiring wealth, fame and power did not deter him from remaining faithful to the oath that he had taken with his brothers at the peach orchard: "...to be loyal to each other in life and united in death..." And of his ability to bear pain unflinchingly, there was an occasion when he was wounded by a poisoned arrow, which required the arrow and the poison to be removed. He calmly submitted himself to the terrible ordeal and allowed his arm to be cut opened and scratched to the bone by his physician while he concentrated his attention on a game of chess, without showing the least sign of pain.

In the year 219 A.D. he was captured by Sun Chuan and put to death. It was recorded that on the night of his death, his consciousness appeared to a Buddhist monk seeking instruction on the Buddha's teachings.

According to the Buddhist account, Kuan Yu manifested himself before the Tripitaka Master Chi Tsai, the founder of Tien Tai Buddhism, with a retinue of spiritual beings. The Master was then in deep meditation at the Yu Chien Mountain when he was distracted by Kuan Yu's presence. After receiving the teachings, Kuan Yu requested the Five Precepts and became a Buddhist practitioner. He then vowed that he would from then on be a guardian for the Buddha Dharma and thus, for more than a thousand years, Kuan Ti has been worshipped as a Guardian or Dharma Protector in Buddhist temples. The Pure Land Buddhists also respected him as the Sentinel to the Western Paradise of Amitabha Buddha. For these reasons Kuan Ti has earned a place in the Chinese Pantheon of Deities; his statues are normally found in the first hall of most temples and incense is offered to him as a mark of respect.

The honours and tributes that the succeeding Emperors of the various Dynasties conferred upon him marked him as the greatest military hero whoever lived. Kuan Yu earned the rank of 'TI' meaning "God" or "Emperor" and has ever since received worship as Kuan Ti or Wu Ti. Here are the other main awards, which he had subsequently earned, elevating him to the ranks of Duke, Prince and then Emperor:

1. In 1120 the Sung Emperor ennobled him as the "Faithful and Loyal Duke". Eight years later he again conferred him another title, that of "The Magnificent Prince and Pacificator".

2. In 1330 Emperor Wen of the Yuan Dynasty honoured him with the title of "Warrior Prince and Civilizer".

3. In 1594 Emperor Wan Li of the Ming Dynasty conferred on him the title of "Faithful and Loyal Great Ti, Supporter of Heaven and Protector of the Kingdom". In his honour thousands of temples were built across the land so that people could honour and worship him, thus making him one of the most popular Gods of China.

4. In 1813 the Ching Emperor added the appellation "Military Emperor" and Kuan Ti was regarded as the Patron of the Manchu Dynasty.

5. In 1856 during the battle between the Imperialists and the rebels, Kuan Ti was said to have appeared in the heavens, which helped to turn the tide of the battle in the Emperor's favour. After the victory, Emperor Hsein Feng quickly elevated him to the position of reverence similar to that of Confucius, the great Sage of China.

All these awards have helped the people to remember and worship Kuan Ti not only as a God of War but also as their God of Chivalry and Prosperity. He is also regarded as the Guardian of the Brave, Loyal and Righteous, and so on. However it must be mentioned here that the manners of worship of Kuan Ti at his temples are not necessarily a Buddhist practice although he has earned a place into the Chinese Pantheon. Buddhism may accept and even encourages its followers to revere the gods for their virtues or pray to them for some protection or worldly boons, but they must always be aware that Enlightenment cannot be won by such practices and that their refuge should be sought in the Three Jewels.

As a Buddhist deity, Kuan Ti stands alone but as a Taoist deity two other companions usually accompany him. A young looking man is always portrayed beside him holding his seal while Chang Fei can be seen with his halberd which according to tradition, the edge of it facing towards the direction of the suspected danger from evil influence. For this reason he is often depicted as standing behind Kuan Ti's right so that his halberd may face the other direction, if so required.

Kuan Ti's anniversaries fall on the 13th day of the 2nd moon and the 13th day of the 5th moon in Malaysia and Singapore while Hong Kong celebrates it on the 24th day of the 6th moon. It is also customary for the Chinese to make their ways to Kuan Ti temples at the start of the Chinese New Year to offer prayers of gratitude for favours rendered and to seek his continued protection for the coming year.

Wei-To P'usa

Wei-To is an important Deva or God in the Chinese Pantheon as his image is always present in all temples as the 'Entry Guardian'. He is the General-in-Chief of the thirty-two heavenly generals who come under the Four Heavenly Kings and has earned such titles as the 'Protector of the Buddhist Faith', the 'Protector of Monasteries' and the 'Protector of Dharma Books'. In all temples where his image is found, he is always placed with his back to the statue of Maitreya Buddha (Mi-Lo Fwo) so that he faces the Main or Grand Hall known as the 'Tai Hung Pao Tien' where the main images of the temple are installed.

According to the teaching, Wei-To was a son of a heavenly king who was so virtuous that when Sakyamuni Buddha was entering Nirvana, he instructed the prince to guard the Buddha Dharma. Thus it became his duty to protect the members of the Sangha whenever they are disturbed in their cultivation by the retinue of Mara, the Tempter. And whenever a conflict arises among religious Orders, General Wei-to will discharge his duty to help bring about a peaceful settlement. His Sanskrit name is Skanda.

Quite often his images are also found in small shrines located at turning points of roads so as to afford protection against evil. It is very easy for people to be impressed with his looks, which has a military bearing. He is always portrayed as a young and good-looking man clad in full armour and headgear of a general, standing and leaning upon an impressive looking sword or gnarled staff with both hands, or he could be holding a sceptre-shaped defensive weapon.

Just as Maitreya, who as a Bodhisattva has earned the mark of respect of a Buddha, Wei-To, though only a Deva or God, is very often addressed as a Bodhisattva or 'Wei-To P'usa'. This is attributed to the prediction that he will in the future become the Buddha Rucika or 'Lou-Chi Fwo' ' the last of the thousand Buddhas in our world period. Since Vajrapani, a very popular Tibetan Buddhist Bodhisattva who is the God of Rain, and also known as the Thunderbolt-Bearer, also shares this prediction, one thus finds Wei-To being referred to as him. However he has not gained sufficient followers to become a major Deity in Buddhism. His birthday falls on the 3rd day of the 6th month which is hardly celebrated in a grand scale.

Source

buddhanet.net