Cinco Budas Dhyani
Os Cinco Budas Dhyani são Vairochana, Akshobhya, Ratnasambhava, Amitabha e Amoghasiddhi. Os budistas tibetanos acreditam que o Adi-Buda, o ser primordial e mais elevado, criou os Budas Dhyani por meio dos seus poderes meditativos.
Os Cinco Budas Dhyani são Budas celestiais visualizados durante a meditação. A palavra Dhyani deriva do sânscrito dhyana, e significa “meditação”. Os Budas Dhyani também são chamados Jinas (“Vitoriosos” ou “Conquistadores”) e são considerados grandes curadores da mente e da alma. Eles não são figuras históricas como Gautama Buda, mas seres transcendentes que simbolizam os princípios divinos universais ou forças. Eles representam vários aspectos da consciência da iluminação e são guias para a transformação espiritual. Os poderes meditativos também são poderes dos raios secretos, e os Budas Dhyani seguram as chaves da mestria dos cinco raios secretos.
Atributos
Cada Buda Dhyani está associado a certos atributos e símbolos. Cada um deles personifica uma das cinco sabedorias, que são os antídotos para os cinco venenos mortais, altamente perigosos para o progresso espiritual do homem e que o mantêm agarrado à existência mundana. Os budistas ensinam que os Budas Dhyani são capazes de transmutar os cinco venenos nas suas sabedorias transcendentes. O Livro Tibetano dos Mortos recomenda que o devoto medite nos Budas Dhyani para que a sua sabedoria substitua as forças negativas que ele aceitou no seu interior.
Cada Buda governa uma das direções do espaço e um dos reinos cósmicos do éter, água; terra, fogo e ar. Os Budas Dhyani também personificam os cinco skandhas, componentes que formam a existência cósmica, assim como a personalidade humana. Estes componentes são consciência, forma, sentimento, percepção e volição.
Além disso, cada Buda Dhyani está associado a uma cor específica, mudra (gesto das mãos), animal simbólico que sustenta o seu trono, e bija (sílaba semente). Uma bija representa a essência do Buda Dhyani. Ela pode ser usada conjuntamente com a sílaba sagrada Om e o nome do Buda para criar um mantra, uma série de sílabas místicas que têm um significado esotérico. No Hinduísmo e no Budismo os discípulos recitam mantras para invocar o poder e a presença de um ser divino. Em algumas tradições, os devotos usam mantras durante a meditação para ajudá-los a tornarem-se um só com a divindade que invocam.
“Ao repetir o mantra e assumir o mudra de qualquer Buda”, escreve o monge e instrutor budista Sangharakshita, “uma pessoa pode não só colocar-se em correspondência ou alinhamento com a ordem particular da realidade que ele personifica, mas também ser infundida com o seu poder transcendente.”[1]
A mandala dos Cinco Budas Dhyani
Os budistas representam muitas vezes os Budas Dhyani em uma mandala. Mandala é uma palavra em sânscrito que significa “círculo”, traduzida nos textos tibetanos como “centro” ou “o que rodeia”. Alguns dizem que a palavra deriva de manda, que significa “essência”. A mandala como um círculo denota integridade, inteireza e a perfeição da Budicidade. A mandala é também um “círculo de amigos” – uma reunião de Budas. Tradicionalmente, as mandalas são pintadas em thangkas (pinturas emolduradas em seda) desenhadas em areia colorida, representadas por montes de arroz, ou construídas em três dimensões, muitas vezes em metal fundido. Um Buda Dhyani é colocado no centro assim como em cada um dos pontos cardeais da mandala.
Uma mandala é um espaço sagrado e consagrado onde não existem obstáculos, impurezas ou influências perturbadoras. Os budistas usam as mandalas para ajudá-los na meditação e na visusalização. “Todas as mandalas”, escreve o estudioso do Tibete Detlef Lauf, “originam-se nas sílabas semente, ou bija-mantras, das divindades. Durante a meditação nestes mantras, uma radiação de luz elemental desenvolve-se, e dela vem a imagem dos Budas. Toda a mandala externa é um modelo desse padrão espiritual que o indivíduo que medita vê dentro de si mesmo e que deve empenhar-se em sentir na sua consciência”.[2]
Variochana
O nome de Vairochana significa “O que É como o Sol” ou “O Ser Radiante”. Vairochana representa tanto a integração como a origem dos Budas Dhyani. Sua sabedoria é a do Dharmadhatu. O Dharmadhatu é o Reino da Verdade, no qual todas as coisas existem como realmente são. A sabedoria de Vairochana também é conhecida como a Sabedoria do Dharmakaya que a Tudo Permeia, o corpo da Lei ou a natureza Búdica absoluta. Representa também o corpo causal que circunda a Presença do EU SOU, na Imagem do Seu Eu Divino.
A sabedoria transcendental de Vairochana revela o reino da realidade mais elevada e combate o veneno da ignorância, ou do engano. Tal sabedoria é considerada a origem ou a soma das sabedorias de todos os Budas Dhyani.
Vairochana is usually located in the center of mandalas of the Dhyani Buddhas. According to some texts, he is positioned in the East. His color is white (or blue), symbolizing a pure consciousness. He rules over the element of ether and embodies the skandha of consciousness. In some systems, he is associated with the skandha of form.
His symbol is the dharmachakra, the wheel of the teaching, or the wheel of the Law. It denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path, which Gautama revealed in his first sermon after his enlightenment. Vairochana’s lotus throne is supported by the lion, symbol of courage, boldness and an eager, advancing spirit.
His mudra is the dharmachakra mudra, the gesture of turning the wheel of the teaching. Because he embodies the wisdom of all Buddhas, Vairochana’s bija is the universal sound Om. His mantra is Om Vairochana Om.
Vairochana has recently become the eighth member of the Karmic Board, a group of spiritual overseers who adjudicate the karma for the evolutions of this system of worlds. He explained his specific role on the Karmic Board, granted by dispensation of all Buddhas:
My role shall be to assist those who have light who are sincere but who have strayed from the track of Reality, considering that their karma was too hard to bear.... I would teach all who apply to me what they need to know to make it all the way Home.
I would teach a certain level of souls who, with my support and the support of all of us, will have the opportunity to make it, whereas without that support, they might not make it....
I will help you. I will prepare you. I will show you how in profound humility and with inner strength you will master all flaws of character that are open doors to negative spirals and negative traits, and you will get on with your reason for being—why you embodied in this life in the circumstances you find yourselves—and you will know that you embodied to balance your karma so that you can fulfill your mission.[3]
Akshobhya
The name Akshobhya means “Immovable” or “Unshakable.” Akshobhya’s Mirrorlike Wisdom reflects all things calmly and uncritically and reveals their true nature. One text says, “Just as one sees one’s own reflection in a mirror, so the Dharmakaya is seen in the Mirror of Wisdom.”[4] The Mirrorlike Wisdom antidotes the poison of hatred and anger.
In the mandala of the Five Dhyani Buddhas, Akshobhya is usually positioned in the East (at the bottom) but he is sometimes placed in the center. His color is blue. He rules over the element of water and personifies the skandha of form. In some systems, he is associated with the skandha of consciousness. Akshobhya’s lotus throne is supported by the elephant, symbol of steadfastness and strength.
His symbol is the vajra, also called thunderbolt or diamond scepter. The vajra denotes enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence of Reality. In some traditions, the vajra signifies the union of man and the Buddha; one end of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the microcosmic realm of man.
Akshobhya’s mudra is formed by his right hand and is the bhumisparsha mudra, the earth-touching gesture. It denotes unshakability. This is the mudra Gautama Buddha used to summon the earth to witness to his right to attain enlightenment when he was challenged by Mara, the Evil One.
Akshobhya’s paradise is Abhirati, the Land of Exceeding Great Delight. Buddhists believe that whoever is reborn there cannot fall back to a lower level of consciousness. Akshobhya’s bija is Hum, and his mantra is Om Akshobhya Hum.
Akshobhya says:
The way seems intricate, but the intricacy is the intricacy of karma woven and rewoven. The intricate undoing of the threads of karma is what seems to make the Path so complicated. But when all is said and done and all of those components of the threads of karma are consumed in one great violet-flame bonfire, you will come to know, and you will remember one day that I have said the entering in is simplicity itself, humility itself, purity itself.[5]
Ratnasambhava
The name Ratnasambhava means “the Jewel-born One” or “Origin of Jewels.” The Three Jewels are the Buddha, the Dharma and the Sangha. The Buddha is the Enlightened One, the Guru, the hub of the wheel of the Law. The Dharma is the Teaching, or the Law. The Sangha is the Community.
Ratnasambhava transmutes the poison of pride (spiritual, intellectual and human pride) into the Wisdom of Equality. Tibetan Buddhists teach that with the Wisdom of Equality one sees all things with divine impartiality and recognizes the divine equality of all beings. One sees all beings and the Buddha as having the same nature.
Ratnasambhava is the Dhyani Buddha of the South. His color is yellow, the color of the sun in its zenith. Ratnasambhava rules over the element of earth and embodies the skandha of feeling or sensation.
He is sometimes shown holding his symbol, the ratna (jewel) or chintamani (wish-fulfilling jewel that grants all right desires). The chintamani is a symbol of the liberated mind.
Ratnasambhava’s throne is upheld by a horse, denoting impetus and liberation. His mudra is the varada mudra. It is the gesture of giving, or charity, which portrays him offering compassion and protection to his disciples. His bija is Tram and his mantra is Om Ratnasambhava Tram.
Ratnasambhava says:
O blessed ones, God has so valued each one that to each one he has given the very image of himself, the I AM Presence, the Holy Christ Self, in whose image you are made. Find the jewel, find the jewel. Find the Sangha, find the Buddha, find the Dharma, all locked within the inner divine spark.[6]
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Amitabha
The name Amitabha means “Infinite Light.” Amitabha’s Discriminating Wisdom conquers the poison of the passions—all cravings, covetousness, greed and lust. With this wisdom, the disciple discerns all beings separately yet knows every being as an individual expression of the One.
In the mandala of the Dhyani Buddhas, Amitabha is positioned to the West. His color is rose (red), the color of the setting sun. He rules over the element of fire and personifies the skandha of perception. Thus, the eye and the faculty of seeing are associated with Amitabha. The peacock with “eyes” on its plumes is his throne-bearer. The peacock symbolizes grace.
Amitabha’s symbol is the padma, or lotus. In Buddhism, the lotus can symbolize many things, including spiritual unfoldment, purity, the true nature of beings realized through enlightenment, and compassion, the purified form of passion.
Devotees aspire to be reborn in Amitabha’s Western Paradise, known as Sukhavati, where conditions are ideal for attaining enlightenment. His mudra is the dhyana (meditation) mudra. His bija is Hrih and his mantra is Om Amitabha Hrih.
Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life. Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually depicted holding a vessel of the elixir of immortal life. A tiny ashoka-tree often sprouts from the cover of his vessel, representing the union of the spiritual and the material.
Amoghasiddhi
The name Amoghasiddhi means “Almighty Conqueror,” or “He Who Unerringly Achieves His Goal.” Amoghasiddhi’s All-Accomplishing Wisdom, or Wisdom of Perfected Action, antidotes the poison of envy and jealousy. This wisdom confers perseverance, infallible judgment and unerring action.
Amoghasiddhi represents the practical realization of the wisdoms of the other Dhyani Buddhas. He is described as the Dhyani Buddha of the realization of the bodhisattva path. A bodhisattva is one who has forgone the bliss of nirvana with a vow to first liberate all beings.
Amoghasiddhi is the Dhyani Buddha of the North. His color is green, signifying the sun at midnight. He rules over the element of air and embodies the skandha of volition, also called the skandha of mental phenomena or tendencies of mind. His symbol is the vishvavajra, or double vajra. It is made of two crossed vajras and symbolizes the highest comprehension of truth and the spiritual power of a Buddha.
The throne of Amoghasiddhi is supported by garudas—mythical figures, half man and half bird. In relation to Amoghasiddhi, Lama Govinda says the garuda symbolizes “man in transition towards a new dimension of consciousness,... the transition from the human to the superhuman state, which takes place in the mysterious darkness of the night, invisible to the eye.”[7]
Amoghasiddhi’s mudra is the abhaya mudra. It is the gesture of fearlessness and protection. The right hand is raised to shoulder height with palm forward. The left hand is cupped in the lap or placed at the heart, fingers pointing inward. Amoghasiddhi’s bija is Ah and his mantra is Om Amoghasiddhi Ah.
See also
Sources
Mark L. Prophet and Elizabeth Clare Prophet, The Masters and Their Retreats, s.v. “The Five Dhyani Buddhas.”
- ↑ Bhikshu Sangharakshita, A Survey of Budhism (Um Estudo Sobre o Budismo) edição revisada.
- ↑ Detlef Ingo Lauf, Secret Doctrine of the Tibetan Book of the Dead (Doutrina Secreta do Livro Tibetano dos Mortos) (Boston: Shambhala, 1989); Tibetan Sacred Art: The Heritage of Tantra (Arte Sagrada Tibetana)(Berkeley: Shambhala, 1976)
- ↑ Vairochana, “Balance Your Karma: Take the High Road,” Pearls of Wisdom, vol. 37, no. 3, January 16, 1994.
- ↑ Indrabhuti, Jnanasiddhi, quoted in Lama Anagarika Govinda, Insights of a Himalayan Pilgrim (Berkeley: Dharma Publishing, 1991), p. 113.
- ↑ Akshobhya, “Becoming Real!” Pearls of Wisdom, vol. 37, no. 4, January 23, 1994.
- ↑ Ratnasambhava, “Elements of Being,” Pearls of Wisdom, vol. 37, no. 6, February 6, 1994.
- ↑ Lama Anagarika Govinda, Foundations of Tibetan Mysticism (1960; reprint, New York: Samuel Weiser, 1969), p. 262; Insights of a Himalayan Pilgrim (Berkeley: Dharma Publishing, 1991), p. 84.