Difference between revisions of "The Buddhas (Nirmana-Kaya)"
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| − | 'The [[Buddhas]] who have been, are, and will be, are more numerous than the grains of sand on the banks of the [[Ganges]]' (Aparimita-Dharani). | + | 'The [[Buddhas]] who have been, are, and will be, are more numerous than the grains of sand on the banks of the [[Ganges]]' ([[Aparimita-Dharani]]). |
[[File:Dsc030902.jpg|thumb|250px|]] | [[File:Dsc030902.jpg|thumb|250px|]] | ||
| − | The early Northern [[Buddhist]] school in [[Nepal]] adopted the system of 1,000 fictitious [[Buddhas]], which so closely correspond to the 1,000 Zarathustras of the Zoroastrians that the system is believed to have originated in {{Wiki|Persia}}. In this list appears for the first [[time]] the [[name]] of [[Amitabha]], who became the fourth [[Dhyani-Buddha]]. | + | The early Northern [[Buddhist]] school in [[Nepal]] adopted the system of 1,000 fictitious [[Buddhas]], which so closely correspond to the 1,000 {{Wiki|Zarathustras}} of the Zoroastrians that the system is believed to have originated in {{Wiki|Persia}}. In this list appears for the first [[time]] the [[name]] of [[Amitabha]], who became the fourth [[Dhyani-Buddha]]. |
[[File:E-8a680.jpg|thumb|250px|]] | [[File:E-8a680.jpg|thumb|250px|]] | ||
| − | Hodgson gives a list of fifty-six [[Buddhas]] taken from the Lalita Vistara, in which the last seven [[Tathagata]], called the 'Saptamanushi-Buddhas' (the seven [[human]] [[Buddhas]]), are: | + | Hodgson gives a list of fifty-six [[Buddhas]] taken from the [[Lalita Vistara]], in which the last seven [[Tathagata]], called the '[[Saptamanushi-Buddhas]]' (the seven [[human]] [[Buddhas]]), are: |
[[File:Ges.jpg|thumb|250px|]] | [[File:Ges.jpg|thumb|250px|]] | ||
| − | Vipasyi, | + | [[Vipasyi]], |
| − | Sikhi, | + | [[Sikhi]], |
| − | and Visvabhu of the preceding kalpa,3 | + | and [[Visvabhu]] of the preceding [[kalpa]],3 |
and [[Krakucchanda]], | and [[Krakucchanda]], | ||
[[Kanakamuni]], | [[Kanakamuni]], | ||
[[Kasyapa]], | [[Kasyapa]], | ||
| − | and Sakya-muni of the present cycle. | + | and [[Sakya-muni]] of the present cycle. |
[[File:I75.jpg|thumb|250px|]] | [[File:I75.jpg|thumb|250px|]] | ||
Sometimes the [[Dipankara Buddha]] and [[Ratnagarbha]] were added, making a group of nine [[Buddhas]]. | Sometimes the [[Dipankara Buddha]] and [[Ratnagarbha]] were added, making a group of nine [[Buddhas]]. | ||
[[File:Karnataka 30.jpg|thumb|250px|]] | [[File:Karnataka 30.jpg|thumb|250px|]] | ||
| − | Later on, there appeared a group of twenty-four [[mythical]] [[Buddhas]], of whom the [[Dipankara Buddha]] (the first of the twenty -four) is the best known, and [[Gautama Buddha]] is added to this group, making twenty-five in all. Sometimes the last seven of the group (including [[Gautama Buddha]]) are reckoned as the seven Principal [[Buddhas]], who, with the coming [[Buddha | + | Later on, there appeared a group of twenty-four [[mythical]] [[Buddhas]], of whom the [[Dipankara Buddha]] (the first of the twenty -four) is the best known, and [[Gautama Buddha]] is added to this group, making twenty-five in all. Sometimes the last seven of the group (including [[Gautama Buddha]]) are reckoned as the seven Principal [[Buddhas]], who, with the coming [[Buddha Maitreya]], [[form]] a group of eight, and eight has remained a popular number among [[Buddhists]] for grouping the [[gods]] (the eight [[Bodhisattva]], the 'eight Terrible Ones', &c). |
| − | The group of the five Manushi-Buddhas, 4 corresponding with the five DhyaniBuddhas and five [[Dhyani-Bodhisattva]], became, however, the most popular in [[Nepal]]; and was adopted not only in [[Tibet]], but in [[China]] and [[Japan]], and has lasted up to the present day. | + | The group of the five [[Manushi-Buddhas]], 4 corresponding with the five [[DhyaniBuddhas]] and five [[Dhyani-Bodhisattva]], became, however, the most popular in [[Nepal]]; and was adopted not only in [[Tibet]], but in [[China]] and [[Japan]], and has lasted up to the present day. |
| − | A Manushi-Buddha, according to the system of [[Adi-Buddha]], is one who has acquired such [[enlightenment]] (bodhi-jnana) by his previous [[incarnations]] as [[Bodhisattva]], that he is capable of receiving [[Bodhi]], or [[Supreme Wisdom]], a {{Wiki|particle}} of the [[essence]] of [[Adi-Buddha]]. He has become a [[Tathagata]] 5 and can have no more [[rebirths]], but at his [[death]] will attain Nirvana-pada, or absorption into the [[Adi-Buddha]]. | + | A [[Manushi-Buddha]], according to the system of [[Adi-Buddha]], is one who has acquired such [[enlightenment]] ([[bodhi-jnana]]) by his previous [[incarnations]] as [[Bodhisattva]], that he is capable of receiving [[Bodhi]], or [[Supreme Wisdom]], a {{Wiki|particle}} of the [[essence]] of [[Adi-Buddha]]. He has become a [[Tathagata]] 5 and can have no more [[rebirths]], but at his [[death]] will attain [[Nirvana-pada]], or absorption into the [[Adi-Buddha]]. |
| − | Those of the Northern [[Buddhist]] sects that did not adopt the system of [[Adi-Buddha]], looked upon the Manushi-Buddha as a [[manifestation]] of, or an [[emanation]] from, the [[Dhyani-Buddha]]; or, according to the system of the Tri-kaya, as a {{Wiki|distinct}} {{Wiki|nature}} or [[body]] ([[kaya]]) representing the [[embodiment]] of [[intellectual]] [[essence]]. | + | Those of the Northern [[Buddhist]] sects that did not adopt the system of [[Adi-Buddha]], looked upon the [[Manushi-Buddha]] as a [[manifestation]] of, or an [[emanation]] from, the [[Dhyani-Buddha]]; or, according to the system of the [[Tri-kaya]], as a {{Wiki|distinct}} {{Wiki|nature}} or [[body]] ([[kaya]]) representing the [[embodiment]] of [[intellectual]] [[essence]]. |
| − | The system of the Tri-kaya 6 supposed each [[Buddha]] to have [[three kaya]] or [Page 10] [[bodies]] — 'that is to say, three {{Wiki|distinct}} natures, which might be said to be living in three spheres at the same [[time]]. | + | The system of the [[Tri-kaya]] 6 supposed each [[Buddha]] to have [[three kaya]] or [Page 10] [[bodies]] — 'that is to say, three {{Wiki|distinct}} natures, which might be said to be living in three spheres at the same [[time]]. |
| − | On [[earth]]s Manushi-Buddha — {{Wiki|mortal}} and [[ascetic]], having passed through innumerable transformations on [[earth]] and arrived at the [[Nirmana-kaya]] state of practical [[Bodhi]] ([[knowledge]]). | + | On [[earth]]s [[Manushi-Buddha]] — {{Wiki|mortal}} and [[ascetic]], having passed through innumerable transformations on [[earth]] and arrived at the [[Nirmana-kaya]] state of practical [[Bodhi]] ([[knowledge]]). |
In [[Nirvana]], as [[Dhyani-Buddha]] — abstract [[body]] of [[absolute]] [[purity]], in the [[Dharma-kaya]] state of [[essential]] [[Bodhi]]. | In [[Nirvana]], as [[Dhyani-Buddha]] — abstract [[body]] of [[absolute]] [[purity]], in the [[Dharma-kaya]] state of [[essential]] [[Bodhi]]. | ||
In reflex in the [[Rupadhatu]] [[heavens]] as [[Dhyani-Bodhisattva]], [[body]] of [[supreme]] [[happiness]], in the [[Sambhoga-kaya]] state of reflected [[Bodhi]]. 7 | In reflex in the [[Rupadhatu]] [[heavens]] as [[Dhyani-Bodhisattva]], [[body]] of [[supreme]] [[happiness]], in the [[Sambhoga-kaya]] state of reflected [[Bodhi]]. 7 | ||
| − | The [[kaya]] of a Manushi-Buddha is {{Wiki|material}}, [[visible]], and perishable. Being of [[human]] [[form]], the Manushi-Buddha is born into the [[world]] and released from it by [[death]]. He did not, however, enter the [[world]] as a [[Buddha]] but as a [[Bodhisattva]], nor did he reach the stage of [[Buddhahood]] until the moment when he attained [[Supreme Enlightenment]], such as Sakya-muni under the [[Bodhi-tree]] | + | The [[kaya]] of a [[Manushi-Buddha]] is {{Wiki|material}}, [[visible]], and perishable. Being of [[human]] [[form]], the [[Manushi-Buddha]] is born into the [[world]] and released from it by [[death]]. He did not, however, enter the [[world]] as a [[Buddha]] but as a [[Bodhisattva]], nor did he reach the stage of [[Buddhahood]] until the moment when he attained [[Supreme Enlightenment]], such as [[Sakya-muni]] under the [[Bodhi-tree]] |
'After the [[Enlightenment]]', | 'After the [[Enlightenment]]', | ||
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'[[nothing]] [[earthly]], [[human]], [[heavenly]], or [[mundane]] {{Wiki|remains}} of a [[Tathagata]]. Therefore his [[visible]] appearance is but a contrived or [[magical]] [[body]] . . . the unsubstantial [[body]] which {{Wiki|remains}} of a [[Bodhisattva]] after he has reached [[Buddhahood]].' | '[[nothing]] [[earthly]], [[human]], [[heavenly]], or [[mundane]] {{Wiki|remains}} of a [[Tathagata]]. Therefore his [[visible]] appearance is but a contrived or [[magical]] [[body]] . . . the unsubstantial [[body]] which {{Wiki|remains}} of a [[Bodhisattva]] after he has reached [[Buddhahood]].' | ||
| − | It was believed by the [[Mahayanists]] that when the [[Bodhisattva]] arrived at the stage of [[Bodhi]], he would have acquired the thirty-two {{Wiki|superior}} and eighty {{Wiki|inferior}} outward marks 9 of a [[Buddha]]. In the [[Mahavastu]] it is written that the [[future Buddha]] would have all the outward '[[signs]]' at his last [[rebirth]]; 10 but the {{Wiki|representations}} of Sakya-muni as a child do not show the protuberance on the skull 11 ([[ushnisha]]) which is the most important and probably the last acquired of the thirty-two outward [[signs]]. Nor as an [[ascetic]] is he represented with the full-sized [[ushnisha]]. 12 It is only after his [[attainment]] of [[Supreme Wisdom]] that the {{Wiki|representations}} of the [[Buddha]] show the fully-developed protuberance on the skull — the receptacle, presumably, of the [[divine]] [[mind]] ([[manas]]), which was [[thought]] too great to be held in a | + | It was believed by the [[Mahayanists]] that when the [[Bodhisattva]] arrived at the stage of [[Bodhi]], he would have acquired the thirty-two {{Wiki|superior}} and eighty {{Wiki|inferior}} outward marks 9 of a [[Buddha]]. In the [[Mahavastu]] it is written that the [[future Buddha]] would have all the outward '[[signs]]' at his last [[rebirth]]; 10 but the {{Wiki|representations}} of [[Sakya-muni]] as a child do not show the protuberance on the skull 11 ([[ushnisha]]) which is the most important and probably the last acquired of the thirty-two outward [[signs]]. Nor as an [[ascetic]] is he represented with the full-sized [[ushnisha]]. 12 It is only after his [[attainment]] of [[Supreme Wisdom]] that the {{Wiki|representations}} of the [[Buddha]] show the fully-developed protuberance on the skull — the receptacle, presumably, of the [[divine]] [[mind]] ([[manas]]), which was [[thought]] too great to be held in a normal sized skull. |
| − | Although the different [[Mahayana]] sects disagreed as to the source of the [[divine]] [[intelligence]], they were all of accord in believing that after the [[attainment]] of [[Bodhi]] the ' [[body]] ' of the [[Tathagata]] was animated by a [[divine]] force. This '[[body]] of [[Transformation]]' ([[Nirmana-kaya]]) of the Manushi-Buddha has been variously explained. M. de la Vallee Poussin is of the opinion that it is a '[[magical]]' [[body]], in other words, an [[illusion]]; while Mr. G. B. S. Mead calls it the 'outer shell of the inner [[body]] of | + | Although the different [[Mahayana]] sects disagreed as to the source of the [[divine]] [[intelligence]], they were all of accord in believing that after the [[attainment]] of [[Bodhi]] the ' [[body]] ' of the [[Tathagata]] was animated by a [[divine]] force. This '[[body]] of [[Transformation]]' ([[Nirmana-kaya]]) of the [[Manushi-Buddha]] has been variously explained. M. de la Vallee Poussin is of the opinion that it is a '[[magical]]' [[body]], in other words, an [[illusion]]; while Mr. G. B. S. Mead calls it the 'outer shell of the inner [[body]] of [[Transformation]]'. Might it not also mean the [[transformation]] of the '[[body]]' of the [[Bodhisattva]] as he approaches [[Buddhahood]] — the acquiring (or developing) one byone, in his different [[rebirths]], of the thirty-two {{Wiki|superior}} and eighty {{Wiki|inferior}} marks which are outward proofs of his inner progress toward [[Bodhi]]? |
| − | Certain Northern [[Buddhist]] sects designated the Tri-kaya by the {{Wiki|triad}} '[[Buddha]], [[Dharma]], and Sahgha'. | + | Certain Northern [[Buddhist]] sects designated the [[Tri-kaya]] by the {{Wiki|triad}} '[[Buddha]], [[Dharma]], and [[Sahgha]]'. |
'[[Buddha]]' [[symbolized]] the generative power, | '[[Buddha]]' [[symbolized]] the generative power, | ||
| Line 49: | Line 49: | ||
'[[Sangha]]' (DhyaniBodhisattva), the active author of creation. | '[[Sangha]]' (DhyaniBodhisattva), the active author of creation. | ||
| − | The Manushi-Buddha is always represented in [[monastic]] garments without ornaments, and with the right shoulder and breast, or only the breast, [[bare]], and with the [[urna]], 13 [[ushnisha]], and long-lobed {{Wiki|ears}}. He is usually seated with closely locked {{Wiki|legs}}, but may also be [[standing]]. | + | The [[Manushi-Buddha]] is always represented in [[monastic]] garments without ornaments, and with the right shoulder and breast, or only the breast, [[bare]], and with the [[urna]], 13 [[ushnisha]], and long-lobed {{Wiki|ears}}. He is usually seated with closely locked {{Wiki|legs}}, but may also be [[standing]]. |
| − | Suzuki, in his Outlines of Mahdyana [[Buddhism]], writes: | + | Suzuki, in his Outlines of [[Mahdyana]] [[Buddhism]], writes: |
'If we draw a parallel between the [[Buddhist]] and the {{Wiki|Christian}} {{Wiki|Trinity}}, | 'If we draw a parallel between the [[Buddhist]] and the {{Wiki|Christian}} {{Wiki|Trinity}}, | ||
Revision as of 11:11, 4 October 2013
'The Buddhas who have been, are, and will be, are more numerous than the grains of sand on the banks of the Ganges' (Aparimita-Dharani).
The early Northern Buddhist school in Nepal adopted the system of 1,000 fictitious Buddhas, which so closely correspond to the 1,000 Zarathustras of the Zoroastrians that the system is believed to have originated in Persia. In this list appears for the first time the name of Amitabha, who became the fourth Dhyani-Buddha.
Hodgson gives a list of fifty-six Buddhas taken from the Lalita Vistara, in which the last seven Tathagata, called the 'Saptamanushi-Buddhas' (the seven human Buddhas), are:
Vipasyi,
Sikhi,
and Visvabhu of the preceding kalpa,3
and Krakucchanda,
Kanakamuni,
Kasyapa,
and Sakya-muni of the present cycle.
Sometimes the Dipankara Buddha and Ratnagarbha were added, making a group of nine Buddhas.
Later on, there appeared a group of twenty-four mythical Buddhas, of whom the Dipankara Buddha (the first of the twenty -four) is the best known, and Gautama Buddha is added to this group, making twenty-five in all. Sometimes the last seven of the group (including Gautama Buddha) are reckoned as the seven Principal Buddhas, who, with the coming Buddha Maitreya, form a group of eight, and eight has remained a popular number among Buddhists for grouping the gods (the eight Bodhisattva, the 'eight Terrible Ones', &c).
The group of the five Manushi-Buddhas, 4 corresponding with the five DhyaniBuddhas and five Dhyani-Bodhisattva, became, however, the most popular in Nepal; and was adopted not only in Tibet, but in China and Japan, and has lasted up to the present day.
A Manushi-Buddha, according to the system of Adi-Buddha, is one who has acquired such enlightenment (bodhi-jnana) by his previous incarnations as Bodhisattva, that he is capable of receiving Bodhi, or Supreme Wisdom, a particle of the essence of Adi-Buddha. He has become a Tathagata 5 and can have no more rebirths, but at his death will attain Nirvana-pada, or absorption into the Adi-Buddha.
Those of the Northern Buddhist sects that did not adopt the system of Adi-Buddha, looked upon the Manushi-Buddha as a manifestation of, or an emanation from, the Dhyani-Buddha; or, according to the system of the Tri-kaya, as a distinct nature or body (kaya) representing the embodiment of intellectual essence.
The system of the Tri-kaya 6 supposed each Buddha to have three kaya or [Page 10] bodies — 'that is to say, three distinct natures, which might be said to be living in three spheres at the same time.
On earths Manushi-Buddha — mortal and ascetic, having passed through innumerable transformations on earth and arrived at the Nirmana-kaya state of practical Bodhi (knowledge).
In Nirvana, as Dhyani-Buddha — abstract body of absolute purity, in the Dharma-kaya state of essential Bodhi.
In reflex in the Rupadhatu heavens as Dhyani-Bodhisattva, body of supreme happiness, in the Sambhoga-kaya state of reflected Bodhi. 7
The kaya of a Manushi-Buddha is material, visible, and perishable. Being of human form, the Manushi-Buddha is born into the world and released from it by death. He did not, however, enter the world as a Buddha but as a Bodhisattva, nor did he reach the stage of Buddhahood until the moment when he attained Supreme Enlightenment, such as Sakya-muni under the Bodhi-tree
'After the Enlightenment',
according to M. de la Vallee Poussin, 8
'nothing earthly, human, heavenly, or mundane remains of a Tathagata. Therefore his visible appearance is but a contrived or magical body . . . the unsubstantial body which remains of a Bodhisattva after he has reached Buddhahood.'
It was believed by the Mahayanists that when the Bodhisattva arrived at the stage of Bodhi, he would have acquired the thirty-two superior and eighty inferior outward marks 9 of a Buddha. In the Mahavastu it is written that the future Buddha would have all the outward 'signs' at his last rebirth; 10 but the representations of Sakya-muni as a child do not show the protuberance on the skull 11 (ushnisha) which is the most important and probably the last acquired of the thirty-two outward signs. Nor as an ascetic is he represented with the full-sized ushnisha. 12 It is only after his attainment of Supreme Wisdom that the representations of the Buddha show the fully-developed protuberance on the skull — the receptacle, presumably, of the divine mind (manas), which was thought too great to be held in a normal sized skull.
Although the different Mahayana sects disagreed as to the source of the divine intelligence, they were all of accord in believing that after the attainment of Bodhi the ' body ' of the Tathagata was animated by a divine force. This 'body of Transformation' (Nirmana-kaya) of the Manushi-Buddha has been variously explained. M. de la Vallee Poussin is of the opinion that it is a 'magical' body, in other words, an illusion; while Mr. G. B. S. Mead calls it the 'outer shell of the inner body of Transformation'. Might it not also mean the transformation of the 'body' of the Bodhisattva as he approaches Buddhahood — the acquiring (or developing) one byone, in his different rebirths, of the thirty-two superior and eighty inferior marks which are outward proofs of his inner progress toward Bodhi?
Certain Northern Buddhist sects designated the Tri-kaya by the triad 'Buddha, Dharma, and Sahgha'.
'Buddha' symbolized the generative power,
'Dharma' (or Prajna) the productive power, and their union produced
'Sangha' (DhyaniBodhisattva), the active author of creation.
The Manushi-Buddha is always represented in monastic garments without ornaments, and with the right shoulder and breast, or only the breast, bare, and with the urna, 13 ushnisha, and long-lobed ears. He is usually seated with closely locked legs, but may also be standing.
Suzuki, in his Outlines of Mahdyana Buddhism, writes:
'If we draw a parallel between the Buddhist and the Christian Trinity,
the Body of Transformation (Nirmana-kaya) may be considered to correspond to Christ in the flesh,
the Body of Bliss (Sambhoga-kaya) either to Christ in glory or to the Holy Ghost,
and Dharmakaya to the Godhead.'
