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MAIN MENU
BUDDHIST DEITIES, REALMS, TERMINOLOGY
Standard Classification in Japan
Most originated in India
Click below images to jump to that specific page.
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CLASSIFICATION. Buddhist deities are traditionally classified by Japanese art scholars into four main categories, and the same scheme is used at this web site (see above chart). There are other deities and groupings that don't fit easily into any category. They are listed below in a fifth category called "Others." In Buddhist circles, there are actually Ten Worlds or Ten Levels of Existence (see below list). This web site is devoted primarily to artwork of the Buddha, Bodhisattva, and other enlightened beings at the top of the list. Most artwork appearing at this site dates from the 6th century AD to the 14th century AD. Nearly all listed deities originated in India. The majority of Buddhist sculpture in Japan belongs to the Mahayana tradition. Although sculpture belonging to the Hinayana (Theravada) and Vajrayana (Esoteric) traditions is less prominent, it is nonetheless plentiful. Sects from all three schools are still active in Japan. Click here for more on these three main schools of Buddhism. For a guide to the main teachings of the Historical Buddha, click here.
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THE BUDDHA
BUDDHA, TATHAGATA.
Buddha is not a personal name, but a Sanskrit term of praise, like messiah or christ, the anointed one. Another common term for Buddha is Tathagata. In Japan, Tathagata is rendered as "Nyorai," an honorific title given to those who have attained enlightenment. The Historical Buddha (Shaka Nyorai; lived around 500 BC) is one of the most widely recognized Nyorai. For other terms of importance, including the ten honorific titles for Buddha, please visit the Terminology page.
Nyorai
(Japanese Spelling for Tathagata)
Statues of the Nyorai are generally simple, without jewelry or ornamentation. The Nyorai are also depicted with special hand gestures (Mudra). In contrast, artwork of the Bosatsu (see below) typically includes jewelry, princely clothes, and elaborate headdresses. There are exceptions, however. The Historical Buddha (Shaka Nyorai) is sometimes shown with an ornate head piece, while images of Dainichi Nyorai often show him wearing a crown and jewels.
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Intro Page
Shaka (Historical Buddha)
Amida (Amitabha)
Yakushi (Bhaisaya)
Birushana (Vairocana)
Dainichi (Mahavairocana)
Miroku (Maitreya)
Ashuku (Akshobhya)
Godai Nyorai (5 Tathagata)
Fukujoju (Amoghasiddha)
Hosho (Ratnasambhava)
Sanzebutsu 三世仏
Buddha of the Three Worlds
Past (Amida Nyorai)
Present (Shaka Nyorai)
Future (Miroku Nyorai)
Jizo Bosatsu promised to remain in this world until the advent of Miroku Nyorai.
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THE BOSATSU
Bodhisattva (lit. one who seeks enlightenment) are those who have reached the final stage of transmigration and enlightenment, just prior to becoming a Buddha. Bosatsu will certainly attain Buddhahood, but for a time, they renounce the blissful state of Nirvana (freedom from suffering), vowing to remain on earth in various guises (reincarnations) to help all living beings achieve salvation. The term has other meanings, but the above Mahayana concept is the most widely known. See Bosatsu Intro Page for other definitions. In Therevada Buddhism, those who have attained the final stage of transmigration and enlightenment are called the Arhat (Rakan).
Bosatsu
(Japanese Spelling for Bodhisattva)
Statues of the Bosatsu are generally ornate. They are often shown wearing jewelry and princely clothes -- as many as thirteen ornaments (e.g., crowns, earrings, necklaces, armlets, bracelets, and anklets). The Bosatsu can sometimes be recognized by the objects they carry and the creatures they ride. There are exceptions, mind you. Jizo Bosatsu, for example, is nearly always depicted wearing a simple monk's robe. Bosatsu share only one of the 32 physical attributes of the Nyorai -- the elongated earlobes (all-hearing). Also, the Bosatsu often wear a crown bearing an effigy of their "spiritual father," which means one of the Five Tathagata.
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Intro Page
Kannon (Avalokitesvara)
Jizo (Ksitigarbha)
Fugen (Samantabhadra)
Miroku (Maitreya)
Kokuzo (Akasagarbha)
Monju (Manjushri)
Seishi (Mahasthamaprapta)
Gakko (Candraprabha)
Nikko (Suryaprabha)
Hozo (Dharmakara)
Tarani (Tara)
Bosatsu on Clouds
Four Bosatsu of Mercy
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THE MYO-O
Vidyaraja in Sanskrit. Introduced to Japan in 9th century. Originally Hindu deities who were adopted into the pantheon of Japanese Esoteric Buddhism to vanquish blind craving. They serve and protect the Nyorai, especially Dainichi Nyorai. Mostly worshipped by the Shingon Sect of Esoteric Buddhism.
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Intro Page
Fudo (Acalanatha)
Gosanze (Trilokavijaya)
Gundari (Kundali)
Dai-Itoku (Yamantaka)
Kongo-Yasha (Vajra-yaksa)
Aizen (Ragaraja)
Kujaku (Mahamayuri)
Bato (Hayagriva)
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THE TENBU
Hindu deities and non-human entities that converted to Buddhism by learning the teachings of the Historical Buddha. Like the Myo-o, they stand guard over the Nyorai and Bosatsu. The Sanskrit term "deva" is translated as "ten" in Japan, meaning "Celestial Beings." The Tenbu grouping includes the Deva and many other divine beings, including creatures like the Dragon and the bird-man Karura. Most originated in ancient Indian myths, but once incorporated into Buddhism, they became protectors of the Buddhist Law ("dharma" in Sanskrit). The Tenbu appear in great number in mandalas.
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Intro Page
12 Devas (Juniten)
4 Devas (Shitenno)
Nio Protectors (Vajrapani)
8 Legions (Hachi-bushu)
28 Legions of Kannon
12 Generals (Junishinsho)
Bishamonten (Tamonten)
Benzaiten (Sarasvati)
Daikokuten (Mahakala)
Kichijouten (Mahasri)
Sendan Kendatsuba
Visit the Intro Page for a larger listing of Tenbu (40+).
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OTHERS
Under development
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Seven Lucky Gods
Kariteimo (Kishibojin)
Enma (Judge of Hell)
Gigeiten (performers)
Suijyaku-shin
Rakan Kousou
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SCHOOLS
SECTS & SUTRAS
PEOPLE AND PRIESTS
Under development
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Three Main Schools
Mandalas
Sects
Timeline
Honzon Chart
Sutras and Tantras
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 Six States of Existence
Transmigration or Reincarnation
All sentient beings are trapped in the cycle of suffering (Sanskrit = samsara), the cycle of death and rebirth, unless they can break free by achieving enlightenment. There are six states in the cycle. The lowest three states are called the three evil paths, or three bad states. They are (1) people in hells; (2) hungry ghosts; (3) animals. The higher three states are (4) Asuras; (5) Humans; (6) Devas. Upon death, all beings in the Six Realms are reborn into a lower or a higher realm depending on their actions while still alive. Among the six, only humans can attain enlightenment, for the Deva -- who are allotted a very long, happy life as a reward for previous good deeds -- are hindered by their great happiness and thus they fail to recognize the truth of suffering. To escape from the cycle, one must either (A) achieve Buddhahood in one's life, or (B) be reborn in Amida Nyorai's Western Pure Land, practice there, and achive enlightenment there. The Shambhala Dictionary of Buddhism and Zen (ISBN 0-87773-520-4) has this to say about these realms of existence:
"Between the various forms of existence there is no essential difference, only a karmic difference of degree. In none of them is life without limits. However, it is only as a human that one can attain enlightenment. For this reason Buddhism esteems the human mode of existence more highly than that of the gods."
Six States of Existence (Transmigration or Reincarnation)
- Beings in Hell. (Naraka-gati in Sanskrit)
The lowest and worst realm, wracked by torture and characterized by aggression.
- Hungry Ghosts. (Preta-gati in Sanskrit)
The realm of hungry spirits; characterized by great craving and eternal starvation.
- Animals. (Tiryagyoni-gati in Sanskrit)
The realm of animals and livestock, characterized by stupidity and servitude.
- Ashura. (Asura-gati in Sanskrit)
The realm of anger, jealousy, and constant war; the Asura (Ashura) are demigods, semi-blessed beings; they are powerful, fierce and quarrelsome; like humans, they are partly good and partly evil.
- Humans. (Manusya-gati in Sanskrit)
The realm of humans; beings who are both good and evil; enlightenment is within their grasp, yet most are blinded and consumed by their desires.
- Deva (Deva-gati in Sanskrit).
The realm of heavenly beings filled with pleasure; the deva hold godlike powers; some reign over celestial kingdoms; most live in delightful happiness and splendor; they live for countless ages, but even the Deva belong to the world of suffering (samsara) -- happiness constitutes the primary hindrance on their path to liberation, for it blinds them to the truth of suffering -- and thus even the Deva grow old, die, and are then reborn, typically in a lower realm.
Technically speaking, the road from hell to Buddhahood covers ten stages (the so-called Ten Worlds), not six.
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TEN WORLDS OF EXISTENCE
The "Ten Realms" (Jp: Jikkai 十界)
- Hells (Skt: Naraka, Jp: Jigoku 地獄 -- the lowest level)
- Hungry Ghosts (Skt: Preta, Jp: Gaki 餓鬼)
- Animals (Skt: Tiryasyoni, Jp: Chikushou 畜生)
- Bellicose Demons (Skt: Asura, Jp: Ashura 阿修羅)
- Humans (Skt: Manusya, Jp: Jin 人)
- Heavenly Beings (Skt: Deva, Jp: Ten 天)
- Sravaka Arhats (Jp: Shoumon 声聞)
- Pratyeka Buddhas (Jp: Engaku 縁覚)
- Bodhisattvas (Jp: Bosatsu 菩薩)
- Buddhas (Jp: Nyorai, Tathagata, Hotoke 仏 -- highest level)
TEN WORLDS MAY ALSO BE WRITTEN AS:
- Hell (Beings in Hell -- the lowest level)
- Hunger (Hungry Ghosts)
- Animality (Animals)
- Anger (Ashura)
- Tranquility (Humans)
- Rapture (Deva)
- Learning (Hinayana School, Arhat)
- Realization (Hinayana School, Arhat)
- Bodhisattva (Mahayana School, Bosatsu)
- Buddha (Nyorai, Tathagata, Hotoke -- highest level)
The "Ten Realms" are divided into two groups. The first group (1 to 6) comprises the Six Paths of Suffering (also called the Wheel of Life in Tibet). The second group (7 to 10) comprises the four realms of enlightened existence, the "Four Noble Worlds." For many more details, click here.
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F ive Buddha of Wisdom
Especially important to the Shingon Sect of Esoteric Buddhsim, the Five Great Buddha of Wisdom (the Five Buddha of Meditation, the Five Jina, the Five Tathagatas, the Godai Nyorai in Japanese) are eminations of the absolute Buddha. They appear frequently on the Japanese Ryokai Mandala. They embody five fundamental wisdoms -- wisdom against anger, envy, desire, ignorance, and pride -- to help us break free from the cycle of death and rebirth (Skt. samsara). Each of the five Buddha has a specific mudra (hand gesture) that corresponds to five defining episodes in the life of the historical Buddha (see Mudra page for details). Each of the five is also associated with a direction (north, south, east, west, center/zenith). The Bosatsu (Bodhisattva) often wear crowns that bear an effigy of their "spiritual father" -- i.e., one of the Five Buddha of Wisdom. The five are:
- Fukujoju Nyorai (Amoghasiddhi)
- Hosho Nyorai (Ratnasambhava)
- Ashuku Nyorai (Akshobhya)
- Dainichi Nyorai (Vairocana or Mahavairocana)
- Amida (Amitabha)
- Click here for details about the five (Godai Nyorai)
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Definitions of fundamental Buddhist concepts and terminology can be found on the Terminology page. For example, the terms Buddha, Tathagata, Nyorai, Butsu, and Hotoke are, for all practical purposes, synonymous in modern English usage. The terms enlightenment, nirvana, emancipation, and satori are likewise synonymous in modern English usage. These and other terms are discussed in detail on the Terminology page.
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Nearly all statues of the Nyorai and Bosatsu come in three varieties -- standing, sitting, or half-leg pose, with the deity often shown atop a lotus-shaped platform. Less common types show the deity standing on a cloud, kneeling, or riding on an animal like the mythical Shishi, the Peacock, or the Elephant.
  
The seated/sitting style is known as the Lotus Position.
The half-leg form is called the Half Lotus Position
Above clipart courtesy of:
"How to View Buddhist Statues (As if Wearing Glasses)"
Japanese Language Only
Published by Shogakukan, 2002
ISBN 4093435014
Cover page
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