Talk:Five Tathāgatas

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Untitled comment

Yes, please merge, as it refers to the same concept. I suppose a redirect would be in place here. rudy 11:02, 18 October 2006 (UTC)[reply]

Are the 5 Dhyani buddhas related top the five lower chakras somehow?

If not, how are they (and the skandhas they represent) related to eachother?

Typically in Tibetan Buddhism, going by the colors, white Vairocana is on the crown of one's head, yellow Ratnasambhava is at the navel, red Amitabha is at the throat, blue Aksobhya is at the heart and Green Amoghasiddhi is in the "secret place". I am jumping around on purpose, this is the order they teach it. It has to do with the 4 Actions of the Buddhas-pacifying(white in this system), increase(yellow), conquering(red), terrifying (blue); and then various activities (green).

I don't understand what you mean by the 5 lower chakras-that might be a Hindu concept. Buddhist usually work with these 5 I just mentioned that are on both the upper and lower parts of the body.

The best way to answer your question about how the skandhas etc are related to each other is for you to meditate on the chart. Best wishes.

"Twilight Language"

I have removed references to the so-called "Twilight Language" that has been inserted here (and elsewhere; please see the discussion(s) on both the dab page's Talk: and the page for the book referred to) until an explanation can be given (here on this talk page) as to why it is relevant to _this particular_ article. -- Zero sharp (talk) 20:23, 16 November 2007 (UTC)[reply]

Colors

Is there some explanation or teaching about the meaning of the colors connected with those five groups of Buddhas? Nothing mentioned about this in this article.

Austerlitz -- 88.72.8.68 (talk) 22:52, 15 January 2008 (UTC)[reply]

You might try reading the book The Five Wisdom Energies. - Owlmonkey (talk) 19:03, 16 January 2008 (UTC)[reply]

Thank you. We will see. Austerlitz -- 88.75.78.199 (talk) 18:45, 6 February 2008 (UTC)[reply]

[1] Before I try this. Austerlitz -- 88.75.78.199 (talk) 18:45, 6 February 2008 (UTC)[reply]

One explanation is the connection with the particular element. There are different systems, and it is true that Vairocana and Aksobhya change places a lot.

The one I usually come across in Tibetan Buddhism goes like this: white represents water (which is clear or white like snow), on this page they said space however. Yellow represents earth, the dirt in India is yellow. Red represents fire, blue represents wind (here they said water somehow), and green represents space. I can't speak for all systems-Chinese, Japanese etc., but I am pretty sure in China as well as Tibet the wind element is always blue.

The order is from gross to subtle-earth being the grossest element and space the most subtle. I think a wonderful explanation is in the forward to The Tibetan Book of the Dead by Chogyam Trungpa Rinpoche. He goes into incredible detail of the colors, elements, associations. Each Dhyani Buddha is also associated with a different realm of sentient being. It is easy to read and not terribly long. —Preceding unsigned comment added by Clodya (talk • contribs) 07:57, 12 February 2008 (UTC)[reply]

Are you talking about the book The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo, translated with commentary by Francesca Fremantle and Chögyam Trungpa (1975)? I'm interested in knowing to which realms of sentient beings the Dhyani Buddhas belong to - according to C.T.R., if possible without reading the book. Can you tell me?

Thank you for your information.

Thinking about the subject I became aware what I really wanted to know: does colour belong to form, that is, to dependent arising? When your skincolour is black in a world full of racism, is this because of karma? (Maybe my questions are not clear enough yet.) I've found another article in the internet, this one Color Symbolism In Buddhist Art .

Austerlitz -- 88.72.11.19 (talk) 21:58, 12 February 2008 (UTC)[reply]

Help! Accidentally Deleted Sanskrit Script Please Put Back!

I embarrassingly and accidentally deleted the Sanskrit script in the chart that has the different names of the Dhyani Buddhas while I was adding in the Tibetan!!! I don't have the script in my computer so I cannot add them back in. My deepest regret and sincerest apologies. —Preceding unsigned comment added by Clodya (talk • contribs) 08:40, 12 February 2008 (UTC)[reply]

"For every dhyani Buddha there is an affiliated dakini. A Sarvabuddhadakini, however, has access to all the Buddhas and thus is more powerful."

Sarvabuddhadakini (Naro Dakini): The First Feminist

Austerlitz -- 88.75.76.245 (talk) 18:05, 7 October 2008 (UTC)[reply]

The term "Dhyani Buddhas"

The term "Dhyani Buddhas"is not part of the Buddhist or Sanskritic mainstream; it's an nineteenth-century neologism. This can be readily checked in the corpus at dsbcproject.org. Also see britannica.com which says "scholars in recent years have pointed out that the term Dhyani-Buddha does not appear in the original texts, but the nomenclature continues to be commonly used" and: religionfacts.com says "Five Dhyani Buddhas" is a "term coined by B.H. Hodgson in the 19th century to describe the figures who appear in the Mandala of the Five Jinas ("eminent ones"). It is not a term used in any Buddhist literature, but has become a common term in the West" Chris Fynn (talk) 00:06, 11 December 2014 (UTC)[reply]

According to Lokesh Chandra The "Five Dhyani Buddhas" should properly be called the "Five Tathāgathas" (Pañcha Tathāgatha). In his paper "Iranian Elements in the formation of Tantric Buddhism" presented to the "Symposium on The Silk Road and the Diamond Path" Fredrick S. White Art Gallery, University of California, Los Angeles 7,8 November 1982 he devotes nearly six pages pages to "The Fallicy of the Five Dhyani Buddhas" showing that the concept arose out of a misunderstanding by Hodgson and has no historical basis. In Vajrayana Buddhism there are several variant systems of Five Tathāgathas and the position of the various Buddhas, and which elements etc. they represent, is not fixed but depends on the class of Tantra. Chris Fynn (talk) 20:01, 26 December 2014 (UTC)[reply]

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Consort Inaccuracy

Consort of Ratnasambhava is listed as Mamaki but the reference for this, 8, says she is consort of Akshobya. Different online resources give different and conflicting information about this. Can we get accurate information and a reliable source on this matter, or else can we clarify why we have conflicting information, such as different traditions or whatever? My own best reference is the online chinese buddhist encyclopedia which lists her only as Ratnasambhava's consort. Thanks. — Preceding unsigned comment added by 24.252.126.176 (talk) 15:45, 27 April 2018 (UTC)[reply]

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