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The five Dhyani-Buddhas are based on the [[Yogācāra]] teachings concerning the [[Trikaya]] ([[Sanskrit]] ''Tri'': "three", and ''kaya'': "body") doctrine, which posits three "bodies" of the Buddha. The Dhyani-Buddhas are all aspects of the ''[[dharmakaya]]'' or "truth-body", which embodies the principle of enlightenment.
The five Dhyani-Buddhas are based on the [[Yogācāra]] teachings concerning the [[Trikaya]] ([[Sanskrit]] ''Tri'': "three", and ''kaya'': "body") doctrine, which posits three "bodies" of the Buddha. The Dhyani-Buddhas are all aspects of the ''[[dharmakaya]]'' or "truth-body", which embodies the principle of enlightenment.


The [[Theosophy|Theosophical]] literature talks about seven Dhyani-Buddhas ("or, rather, the Seven Hierarchies of these Dhyanis"<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 343.</ref>), although "five only have hitherto manifested, and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype."<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 108.</ref>
== Theosophical View ==
===General description===
Regarding the origin of the Dhyani-Buddhas, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] explained the following:


The Dhyani-Buddhas, also called the [[Anupadaka|anupadakas]] are not related to the [[personality]] but to the [[individuality]]: "The 'Dhyani-Buddhas' are concerned with the human higher triad in a mysterious way that need not be explained here",<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 341.</ref> Each [[monad]] is said to be part of the essence of a Dhyani-Buddha.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 573.</ref>
<blockquote>In the esoteric, and even exoteric [[Buddhism]] of the North, [[Ādi-Buddha|Adi Buddha]] (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with [[Parabrahman|Parabrahm]] and [[Ain Soph|Ain-Soph]], emits a bright ray from its darkness.<br>
This is the [[Logos#First Logos|Logos (the first)]], or Vajradhara, the Supreme [[Buddha]] (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart—the “diamond heart,” Vajrasattva (Dorjesempa). This is the [[Logos#Second Logos|second logos]] of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the [[Anupādaka|Anupadaka]], “the parentless.” These Buddhas are the primeval [[monad]]s from the world of incorporeal being, the Arupa world, wherein the Intelligences (on that plane only) have neither shape nor name, in the exoteric system, but have their distinct seven names in [[Esoteric Philosophy|esoteric philosophy]].<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>


[[H. P. Blavatsky]] explains the following:
The Dhyani-Buddhas are thus the [[Seven Rays|seven primordial rays]] emanated from the second Logos. The latter is said to be unmanifested-manifest, and the reference to it in this context should probably be taken as referring to its unmanifested aspect:


<blockquote>In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.<br>
<blockquote>The former [Dhyāni-Buddhas] only are called Anupadaka, parentless, because they radiated directly from that which is neither Father nor Mother but the unmanifested Logos.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 344.</ref></blockquote>
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart—the “diamond heart,” Vajrasattva (Dorjesempa). This is the second logos of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, “the parentless.” These Buddhas are the primeval monads from the world of incorporeal being, the Arupa world, wherein the Intelligences (on that plane only) have neither shape nor name, in the exoteric system, but have their distinct seven names in esoteric philosophy. These Dhyani Buddhas emanate, or create from themselves, by virtue of Dhyana, celestial Selves—the super-human Bodhisattvas. These incarnating at the beginning of every human cycle on earth as mortal men, become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical Manasaputra, “mind-born sons”—whether of Brahmâ or either of the other two Trimurtian Hypostases, hence identical also with the Rishis and Prajâpatis.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>
 
In another quote, Mme. Blavatsky said that the Atmic or Auric plane correspond to the Kosmic Dhyāni-Buddhas, who are said to be in the [[Dharmakāya]] state:


In [[Stanzas of Dzyan#Stanza V|Stanza V.4]] the "Arupa World" is associated to the [[Anupādaka]] plane:
<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>


Because these Dhyanis are the highest on the scale of manifestation, they are related to the higher human principles: "The 'Dhyani-Buddhas' are concerned with the human higher triad in a mysterious way that need not be explained here".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 341.</ref> In fact, each [[monad]] is said to be part of the essence of a Dhyani-Buddha.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 573.</ref>


The [[Logos#Second Logos|second Logos]] is said to be unmanifested-manifest, and the reference to it in this context should probably be taken as referring to its unmanifested aspect:
=== Evolutionary role ===


<blockquote>The former [Dhyāni-Buddhas] only are called Anupadaka, parentless, because they radiated directly from that which is neither Father nor Mother but the unmanifested Logos.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 344.</ref></blockquote>
The Dhyani-Buddhas are involved in growth of humanity in different ways. One of them is to "watch" over the different evolutionary cycles:


In another quote, Mme. Blavatsky said that the Atmic or Auric plane correspond to the Kosmic Dhyāni-Buddhas, who are said to be in the [[Dharmakāya]] state:
<blockquote>In the Esoteric System, the Dhyanis watch successively over one of the Rounds and the great Root-races of our planetary chain.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.</ref></blockquote>


<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>
But they also are appear on Earth during every [[Round]] and Race<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.</ref> through their emanations, the celestial Bhodisattvas:


<blockquote>These Dhyani Buddhas emanate, or create from themselves, by virtue of Dhyana, celestial Selves—the super-human Bodhisattvas. These incarnating at the beginning of every human cycle on earth as mortal men, become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical Manasaputra, “mind-born sons”—whether of Brahmâ or either of the other two Trimurtian Hypostases, hence identical also with the Rishis and Prajâpatis.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>


Although Tibetan Buddhism mentions five Dhyani-Buddhas, the [[Theosophy|Theosophical]] literature talks about seven ("or, rather, the Seven Hierarchies of these Dhyanis"<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 343.</ref>). The reason given is that although there are seven hierarchies in total, they become active progressively as the evolutionary cycles go on. Thus, on this [[Globe#Globe D|Globe]]...


== Notes ==
<blockquote>...five only have hitherto manifested, and two are to come in the sixth and seventh [[Root-Race|Root-races]]. They are, so to speak, the eternal prototypes of the [[Buddha]]s who appear on this earth, each of whom has his particular divine prototype."<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 108.</ref></blockquote>


<references/>
== In Tibetan Buddhism ==


==Further reading==
== See also ==
*[[Ah-hi]]
*[[Primordial Seven]]
*[[Seven Rays]]


==Online resources==
===Articles===
*[http://www.theosophy.ph/encyclo/index.php?title=Dhy%C4%81ni-Buddha# Dhyāni-Buddha] at Theosopedia
*[http://www.theosophy.ph/encyclo/index.php?title=Dhy%C4%81ni-Buddha# Dhyāni-Buddha] at Theosopedia


== Notes ==
<references/>


[[Category:Sanskrit terms]]
[[Category:Sanskrit terms]]

Revision as of 21:02, 4 December 2013

Dhyāni-Buddha is a Sanskrit compound term from dhyāni ("contemplative, one who meditates") and Buddha (an "awakened one" or "the enlightened one"), which could be translated as "Buddha of Contemplation"[1]. In Vajrayana Buddhism, there are five Dhyani-Buddhas, namely Akṣobhya, Amitābha, Amoghasiddhi, Ratnasaṃbhava, and Vairocana.

The five Dhyani-Buddhas are based on the Yogācāra teachings concerning the Trikaya (Sanskrit Tri: "three", and kaya: "body") doctrine, which posits three "bodies" of the Buddha. The Dhyani-Buddhas are all aspects of the dharmakaya or "truth-body", which embodies the principle of enlightenment.

Theosophical View

General description

Regarding the origin of the Dhyani-Buddhas, H. P. Blavatsky explained the following:

In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart—the “diamond heart,” Vajrasattva (Dorjesempa). This is the second logos of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, “the parentless.” These Buddhas are the primeval monads from the world of incorporeal being, the Arupa world, wherein the Intelligences (on that plane only) have neither shape nor name, in the exoteric system, but have their distinct seven names in esoteric philosophy.[2]

The Dhyani-Buddhas are thus the seven primordial rays emanated from the second Logos. The latter is said to be unmanifested-manifest, and the reference to it in this context should probably be taken as referring to its unmanifested aspect:

The former [Dhyāni-Buddhas] only are called Anupadaka, parentless, because they radiated directly from that which is neither Father nor Mother but the unmanifested Logos.[3]

In another quote, Mme. Blavatsky said that the Atmic or Auric plane correspond to the Kosmic Dhyāni-Buddhas, who are said to be in the Dharmakāya state:

The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.[4]

Because these Dhyanis are the highest on the scale of manifestation, they are related to the higher human principles: "The 'Dhyani-Buddhas' are concerned with the human higher triad in a mysterious way that need not be explained here".[5] In fact, each monad is said to be part of the essence of a Dhyani-Buddha.[6]

Evolutionary role

The Dhyani-Buddhas are involved in growth of humanity in different ways. One of them is to "watch" over the different evolutionary cycles:

In the Esoteric System, the Dhyanis watch successively over one of the Rounds and the great Root-races of our planetary chain.[7]

But they also are appear on Earth during every Round and Race[8] through their emanations, the celestial Bhodisattvas:

These Dhyani Buddhas emanate, or create from themselves, by virtue of Dhyana, celestial Selves—the super-human Bodhisattvas. These incarnating at the beginning of every human cycle on earth as mortal men, become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical Manasaputra, “mind-born sons”—whether of Brahmâ or either of the other two Trimurtian Hypostases, hence identical also with the Rishis and Prajâpatis.[9]

Although Tibetan Buddhism mentions five Dhyani-Buddhas, the Theosophical literature talks about seven ("or, rather, the Seven Hierarchies of these Dhyanis"[10]). The reason given is that although there are seven hierarchies in total, they become active progressively as the evolutionary cycles go on. Thus, on this Globe...

...five only have hitherto manifested, and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype."[11]

In Tibetan Buddhism

See also

Online resources

Articles

Notes

  1. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 109.
  2. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.
  3. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 344.
  4. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.
  5. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 341.
  6. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 573.
  7. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.
  8. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.
  9. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.
  10. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 343.
  11. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 108.
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