Religion:Five Tathagatas

Cloth with painting of the Buddhas

'The Dhyani Buddha Akshobhya', Tibetan thangka, late 13th century, Honolulu Museum of Art. The background consists of multiple images of the Five Buddhas.

In Vajrayana Buddhism, the Five Tathāgatas (pañcatathāgata) or Five Wisdom Tathāgatas (Chinese: 五智如来; pinyin: Wǔzhì Rúlái), the Five Great Buddhas and the Five Jinas (Sanskrit for "conqueror" or "victor"), are emanations and representations of the five qualities of the Adi-Buddha or "first Buddha" Vairocana or Vajradhara, which is associated with the Dharmakāya.

They are also sometimes called the "dhyani-buddhas", a term first recorded in English by Brian Houghton Hodgson, a British Resident in Nepal, in the early 19th century, and is unattested in any surviving traditional primary sources. These five Buddhas are a common subject of Vajrayana mandalas.

These five Buddhas feature prominently in various Buddhist Tantras and are the primary object of realization and meditation in Shingon Buddhism, a school of Vajarayana Buddhism founded in Japan by Kūkai.

Origin

Diamond Realm mandala composed of 81 buddhas, Japan, Kamakura period

The Five Wisdom Buddhas are a development of the Buddhist Tantras, and later became associated with the trikaya or "three body" theory of Buddhahood. While in the Tattvasaṃgraha Tantra there are only four Buddha families, the full Diamond Realm mandala with five Buddhas first appears in the Vajrasekhara Sutra. The Vajrasekhara also mentions a sixth Buddha, Vajradhara, "a Buddha (or principle) seen as the source, in some sense, of the five Buddhas."

The Five Buddhas are aspects of the dharmakaya "dharma-body", which embodies the principle of enlightenment in Buddhism.

Initially, two Buddhas appeared to represent wisdom and compassion: Akshobhya and Amitābha. A further distinction embodied the aspects of power, or activity, and the aspect of beauty, or spiritual riches. In the Golden Light Sutra, an early Mahayana text, the figures are named Dundubishvara and Ratnaketu, but over time their names changed to become Amoghasiddhi, and Ratnasambhava. The central figure came to be called Vairocana.

When these Buddhas are represented in mandalas, they may not always have the same colour or be related to the same directions. In particular, Akshobhya and Vairocana may be switched. When represented in a Vairocana mandala, the Buddhas are arranged like this:

	Amoghasiddhi (North)
Amitābha (West)	Vairocana (Principal deity/meditator)	Akshobhya (East)
	Ratnasambhava (South)

Qualities

There is an expansive number of associations with each element of the mandala, so that the mandala becomes a cipher and mnemonic visual thinking instrument and concept map; a vehicle for understanding and decoding the whole of the Dharma. Some of the associations include:

Family/Buddha	Colour ← Element → Symbolism	Cardinality → Wisdom → Attachments → Gestures	Means → Maladaptation to Stress	Season	Wisdom
Buddha/Vairocana	white ← space → wheel	center → all accommodating → rūpa → Teaching the Dharma	Turning the Wheel of Dharma → ignorance	n/a	法界体性智, Hokkai taishō chi: The wisdom of the essence of the dharma-realm meditation mudra.
Karma/Amoghasiddhi	green ← air, wind → double vajra	north → all accomplishing → mental formation, concept → fearlessness	protect, destroy → envy, jealousy	summer	成所作智, Jōshosa chi: The wisdom of perfect practice.
Padma/Amitābha	red ← fire → lotus	west → inquisitive → perception → meditation	magnetize, subjugate → selfishness	spring	妙観察智, Myōkanza chi: The wisdom of observation.
Ratna/Ratnasambhava	gold/yellow ← earth → jewel	south → equanimous → feeling → giving	enrich, increase → pride, greed	autumn	平等性智, Byōdōshō chi: The wisdom of equanimity.
Vajra/Akshobhya	blue ← water → sceptre, vajra	east → nondualist → vijñāna → humility	pacify → aggression	winter	大円鏡智, Daienkyō chi: The wisdom of reflection.

The five Tathāgathas are protected by five Wisdom Kings, and in Japan are frequently depicted together in the Mandala of the Two Realms and are in the Shurangama Mantra revealed in the Śūraṅgama Sūtra. They each are often depicted with consorts, and preside over their own pure lands. In East Asia, the aspiration to be reborn in a pure land is the central point of Pure Land Buddhism. Although all five Buddhas have pure lands, it appears that only Sukhavati of Amitābha, and to a much lesser extent Abhirati of Akshobhya (where great masters like Vimalakirti and Milarepa are said to dwell) attracted aspirants.

Buddha (Skt)	Consort	Dhyani Bodhisattva	Pure land	Bīja
Vairocana	White Tara or Dharmadhatvishvari	Samantabhadra	central pure land Akanistha Ghanavyuha	Om
Akshobhya	Locanā	Vajrapani	eastern pure land Abhirati	Hum
Amitābha	Pandara	Avalokiteśvara	western pure land Sukhavati	Hrih
Ratnasaṃbhava	Mamaki	Ratnapani	southern pure land Shrimat	Tram
Amoghasiddhi	Green Tara	Viśvapāni	northern pure land Prakuta	Ah

See also

• Dharma
• Dharmadhatu
• Skandha
• Garbhagriha
• List of the named Buddhas
• Trikaya
• Vajra
• Womb Realm

Bibliography

• Bogle, George; Markham, Clements Robert; and Manning, Thomas (1999) Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa ISBN:81-206-1366-X
• Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN:0-312-82540-4

External links

• Five Dhyani Buddhas - chart of the Five Buddhas and their associations.
• StudyBuddhism.com - The Five Buddha-Families and Five Dhyani Buddhas
• Five Dhyani Buddhas Mandala - Thangka painting of the Five Buddhas.
• Symbolism of the five Dhyani Buddhas
• Color Symbolism In Buddhist Art
• Mark Schumacher: Godai Nyorai (Japanese) - Five Buddha of Wisdom Five Buddha of Meditation Five Jina | Five Tathagatas
• The Five Buddha Families - From Journey Without Goal: The Tantric Wisdom of the Buddha by Chögyam Trungpa, Shambhala.org (archived 2007)
• 5 Dhyani Buddhas - 5 Dhyani Buddhas detailed with table