In Buddhism, the concept of deities contrasts with the traditional notion of gods in many other religions.
Rather than omnipotent beings who control the fate of the universe, Buddhist deities are seen as symbolic representations of enlightened qualities such as wisdom, compassion, and protection.
These deities, which include Buddhas, Bodhisattvas, and protective figures, play an important role in the spiritual lives of Buddhists, guiding practitioners on their path to enlightenment.
This article explores the diverse array of deities in Buddhism, examining their origins, symbolic meanings, and the roles they play in the spiritual journey of believers.
Many Paths to Enlightenment: The Major Schools of Buddhism
Origins of Deities in Buddhism
Buddhism initially emerged in a milieu where Hinduism and other indigenous religions were dominant. Early Buddhist teachings, as preserved in the Theravada tradition, focused primarily on the path to enlightenment through ethical conduct, meditation, and wisdom, with less emphasis on deities.
However, as Buddhism evolved, especially in the Mahayana and Vajrayana traditions, the role of deities became more prominent.
Mahayana Buddhism introduced the concept of the Bodhisattva, a compassionate being who delays their own enlightenment to help all sentient beings achieve liberation.
This marked a significant shift, as these Bodhisattvas began to be revered almost like deities, embodying specific virtues and serving as objects of devotion and inspiration for practitioners.
The Vajrayana tradition, particularly prevalent in Tibet, further expanded the pantheon of deities.
It incorporated local Tibetan deities and spirits, blending them with Buddhist symbolism to create a complex system of divine beings.
The Buddhas
In Buddhism, the term “Buddha” refers to an enlightened being who has fully awakened to the true nature of reality and transcended the cycle of samsara.
While there are numerous Buddhas recognized across different Buddhist traditions, three of the most prominent are Shakyamuni Buddha, Amitabha Buddha, and Medicine Buddha.
Shakyamuni Buddha
Shakyamuni Buddha, also known as Gautama Buddha or Siddhartha Gautama, is the historical figure who founded Buddhism around the 5th to 4th centuries BCE.
Born as a prince in the region that is now Nepal, Siddhartha was shielded from the harsh realities of life until he ventured outside the palace walls and encountered the “Four Sights”: an old man, a sick man, a dead body, and a renunciant.
These experiences led him to the realization that life is permeated by suffering, old age, sickness, and death.
Determined to find a solution to the suffering of all beings, Siddhartha renounced his princely life and embarked on a spiritual quest.
After years of rigorous ascetic practices and meditation, he attained enlightenment under the Bodhi tree in Bodh Gaya, India.
From that moment on, he was known as the Buddha, or “The Awakened One.” He spent the rest of his life teaching the Dharma, the path to liberation from suffering, to his disciples, establishing the foundations of what would become Buddhism.
Amitabha Buddha
Amitabha Buddha and the Pure Land
Amitabha Buddha, known as the Buddha of Infinite Light, is one of the most revered figures in Mahayana Buddhism, particularly in the Pure Land tradition.
Amitabha is believed to have made a series of vows, known as the 48 vows, to create a Pure Land.
Amitabha’s Pure Land, known as Sukhavati or “The Land of Ultimate Bliss,” is described in Buddhist texts as a paradise where the conditions are perfect for attaining enlightenment. Beings who are reborn in Sukhavati are said to be free from suffering, surrounded by beautiful landscapes, and constantly hear the teachings of the Dharma.
The environment of Sukhavati is designed to support spiritual practice, allowing beings to progress toward enlightenment without the obstacles that exist in other realms.
The central practice in Pure Land Buddhism is the recitation of Amitabha’s name, known as “Nembutsu” in Japanese or “Nianfo” in Chinese. Devotees believe that sincere repetition of Amitabha’s name with faith and devotion ensures rebirth in his Pure Land, where they can continue their spiritual journey.
This practice is particularly popular because it emphasizes Amitabha’s compassionate vow to save all beings, offering a path to enlightenment accessible to everyone, regardless of their level of spiritual attainment.
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Medicine Buddha (Bhaisajyaguru)
Bhaisajyaguru, commonly known as the Medicine Buddha, is a significant figure in Mahayana and Vajrayana Buddhism. He is revered as the Buddha of healing and medicine, who made twelve vows to help alleviate the suffering of beings, particularly those suffering from physical and mental illnesses.
The Medicine Buddha is also believed to aid in the healing of spiritual afflictions, such as ignorance, greed, and anger, which are seen as the root causes of all suffering.
The Medicine Buddha is often depicted with a serene expression, holding a jar of medicine nectar in his left hand and making the gesture of fearlessness with his right hand. His blue body symbolizes the healing power of lapis lazuli, a precious stone believed to have curative properties.
Devotees invoke the Medicine Buddha through various rituals and practices to seek healing and protection.
One of the most common practices is the recitation of the Medicine Buddha’s mantra:
“Tayata Om Bekandze Bekandze Maha Bekandze Radza Samudgate Soha.”
This mantra is chanted with the intention of invoking the healing power of the Medicine Buddha for oneself or others.
In addition to mantra recitation, Medicine Buddha rituals may include visualization practices, where practitioners imagine the blue light of the Medicine Buddha filling their bodies and curing all ailments.
The Bodhisattvas
Bodhisattvas are central figures in Mahayana Buddhism, embodying the ideal of compassion and selflessness.
Unlike Buddhas, who have achieved full enlightenment and no longer partake in the cycle of samsara, Bodhisattvas willingly delay their own final enlightenment to help all sentient beings attain liberation.
Among the many Bodhisattvas, three stand out as particularly significant across various Buddhist traditions: Avalokiteshvara, Manjushri, and Ksitigarbha.
Avalokiteshvara – The Bodhisattva of Compassion
Avalokiteshvara is perhaps the most widely venerated Bodhisattva in the Buddhist world, known as the embodiment of infinite compassion.
His name means “The Lord Who Looks Down with Compassion,” reflecting his role in listening to the cries of suffering beings and responding to their needs.
Avalokiteshvara is deeply revered in many forms of Buddhism, from Tibetan Vajrayana to Chinese Mahayana, where he is seen as a protector and guide for those seeking relief from suffering.
Different Forms and Manifestations
Avalokiteshvara manifests in numerous forms to reach beings in different circumstances.
In Tibetan Buddhism, he is known as Chenrezig and is often depicted with multiple arms and heads, symbolizing his ability to reach out and help all beings simultaneously.
The most common depiction is the four-armed form, where two hands are clasped in prayer at his heart, holding a wish-fulfilling jewel, while the other two hands hold a lotus and a rosary, representing purity and continuous prayer.
In East Asian Buddhism, Avalokiteshvara is often depicted in a female form known as Guanyin (or Kannon in Japan).
Guanyin is particularly popular in Chinese and Japanese cultures, where she is revered as a goddess of mercy who provides protection, grants children, and aids those in distress. Her female form emphasizes her nurturing and compassionate nature, making her a beloved figure among devotees.
Avalokiteshvara’s mantra, “Om Mani Padme Hum,” is chanted by millions of Buddhists as a prayer for compassion and a reminder of his presence.
Manjushri – The Bodhisattva of Wisdom
Manjushri is the Bodhisattva associated with transcendent wisdom, known as Prajnaparamita, or the “Perfection of Wisdom.”
Wisdom, in Buddhism, is the understanding of the true nature of reality, particularly the insight into emptiness (shunyata), which is the realization that all phenomena are interdependent and devoid of inherent existence.
Manjushri’s wisdom is not just intellectual but deeply experiential, guiding practitioners toward the direct realization of truth.
His Iconography
Manjushri is typically depicted as a youthful figure, symbolizing the fresh and penetrating clarity of wisdom.
His most iconic attribute is the flaming sword that he wields in his right hand. This sword represents the sharpness of wisdom that cuts through the darkness of ignorance and delusion, clearing the path to enlightenment.
In his left hand, Manjushri often holds a lotus or book (the Prajnaparamita Sutra), symbolizing the wisdom teachings of the Buddha.
Manjushri’s wisdom is crucial for the practice of the Dharma, as it allows practitioners to see beyond superficial appearances and understand the ultimate nature of reality.
Chanting Manjushri’s mantra, “Om Ah Ra Pa Tsa Na Dhih,” is believed to enhance wisdom and clarity, making it a common practice among those seeking to develop their understanding of the Dharma.
Ksitigarbha (Jizo) – The Bodhisattva of the Underworld
Ksitigarbha, known as Jizo in Japan, is a unique Bodhisattva who has taken a profound vow to assist beings in the most difficult of circumstances, particularly those suffering in the hell realms.
His name means “Earth Treasury” or “Earth Womb,” signifying his deep connection to the earth and his role as a guardian of those who are lost or in despair.
His Vow and Role
Ksitigarbha made a vow to remain in samsara until all beings, especially those in hell, are liberated. His compassion extends to those who are often forgotten or marginalized, such as souls in hell, deceased children, travelers, and women.
This vow makes Ksitigarbha a symbol of boundless compassion and dedication to the welfare of all beings, no matter how dire their situation.
In iconography, Ksitigarbha is often depicted as a monk holding a staff with six rings and a wish-fulfilling jewel.
The six rings on the staff represent the six realms of existence, and their jingling sound is believed to awaken beings from their suffering.
The jewel symbolizes his ability to grant wishes and guide beings toward enlightenment.
Ksitigarbha is particularly venerated in East Asia, where he is seen as a protector of children, travelers, and the deceased.
In Japan, small statues of Jizo can often be found by roadsides and in cemeteries, placed there by those seeking his protection or wishing to honor lost loved ones. His mantra, “Om Ksitigarbha Bodhisattva Vow,” is recited to invoke his compassionate presence and assistance.
Protective Deities
Protective deities play a significant role in Buddhist practice, particularly within the Vajrayana tradition, where they are revered for their power to safeguard the Dharma and support practitioners on their spiritual journey.
Among these deities, Dharmapalas and Lokapalas stand out as key figures, each with unique roles and attributes.
Dharmapalas: Wrathful Protector Deities
Dharmapalas, or “protectors of the Dharma,” are fierce, wrathful deities whose primary purpose is to protect the Buddha’s teachings and the practitioners who follow the Dharma.
Unlike benevolent deities, Dharmapalas are depicted in wrathful forms, symbolizing their intense dedication to eliminating obstacles and harmful forces that impede spiritual progress.
Despite their fearsome appearances, these deities embody deep compassion, using their wrath to destroy ignorance, greed, and other negative influences that hinder enlightenment.
Dharmapalas are often invoked in Vajrayana rituals and meditations, where practitioners call upon their power to clear the path of both external challenges (such as negative energies or harmful beings) and internal obstacles (such as doubt, fear, or attachment).
Their presence serves as a reminder of the strength and determination required to uphold the Dharma in the face of adversity.
Prominent Dharmapalas
- Mahakala: One of the most revered Dharmapalas, Mahakala is often depicted as a black-skinned, wrathful figure with multiple arms and fierce expressions. He is considered the protector of Tibetan Buddhism and is invoked to remove obstacles, protect the faithful, and promote spiritual growth. Mahakala’s powerful, wrathful form symbolizes the fierce compassion needed to annihilate ignorance and negativity.
- Palden Lhamo: The only female among the Eight Great Dharmapalas, Palden Lhamo is a formidable protector deity who rides a mule across a sea of blood. She is often depicted with a terrifying expression, holding weapons such as a skull cup filled with blood, symbolizing her power to vanquish evil forces. Palden Lhamo is particularly venerated as the protector of the Tibetan capital Lhasa and the Dalai Lama.
These Dharmapalas are central figures in many Vajrayana practices, where their energy is harnessed to support the practitioner’s efforts to maintain purity, focus, and protection on the path to enlightenment.
Lokapalas: The Four Heavenly Kings
The Lokapalas, also known as the Four Heavenly Kings, are guardian deities who protect the four cardinal directions of the world.
Each king presides over one of the directions—north, south, east, and west—and is responsible for maintaining balance and harmony within their respective realms.
The Four Heavenly Kings are typically stationed at the entrance of Buddhist temples, symbolizing their role as protectors of the sacred space and the Dharma within. Their presence at the temple gates serves as a reminder of their ongoing vigilance in safeguarding the spiritual community and the world.
- Vaiśravaṇa (Bishamonten, Kubera): The King of the North, Vaiśravaṇa is associated with wealth, prosperity, and the protection of the northern direction. He is often depicted holding a jewel-spitting mongoose and a staff, symbolizing his role as the guardian of wealth and the provider of material and spiritual prosperity.
- Virūḍhaka: The King of the South, Virūḍhaka is the protector of the southern direction and the ruler of the Kumbhandas, a race of tree spirits. He is often depicted wielding a sword, symbolizing his role in defending the Dharma and cutting through ignorance.
- Dhṛtarāṣṭra: The King of the East, Dhṛtarāṣṭra is the protector of the eastern direction and the leader of the Gandharvas, celestial musicians. He is usually shown playing a lute or holding a spear, representing his dual role in promoting harmony and safeguarding the Dharma.
- Virūpākṣa: The King of the West, Virūpākṣa is the guardian of the western direction and the ruler of the Nāgas, serpent-like beings. He is often depicted holding a serpent or a staff, symbolizing his power over water and his role in protecting the Dharma from negative forces.
In Buddhist mythology, the Four Heavenly Kings are said to reside on the lower slopes of Mount Meru, the mythical center of the universe in Buddhist cosmology.
They are tasked with protecting the world and ensuring that the Dharma flourishes.
Devas and Other Celestial Beings
Devas
Devas are celestial beings who reside in various heavenly realms within the Buddhist cosmological framework.
These realms are part of the Kama Loka (Sensual Realm) and the Rupa Loka (Form Realm), and they represent different levels of existence where beings experience pleasure, power, and longevity.
Devas are often depicted as radiant and beautiful beings who enjoy a life of luxury and contentment, with their realms filled with splendor and delight.
The heavenly realms where devas dwell are stratified according to the level of spiritual merit accumulated in previous lives. The highest realms within the Rupa Loka are inhabited by devas who have achieved deep meditative states, while those in the Kama Loka are more associated with sensual pleasures and desires.
Some of the prominent deva realms include:
- Tavatimsa (Heaven of the Thirty-Three): Ruled by Indra (known as Śakra in Buddhism), this realm is one of the most well-known deva heavens and is often depicted as a place of great joy and prosperity.
- Tusita Heaven: Known as the abode of future Buddhas, this realm is particularly significant in Mahayana Buddhism, where it is believed that Maitreya, the future Buddha, resides, awaiting the time to descend to the human realm.
Their Place in the Cycle of Samsara
Despite their seemingly idyllic existence, devas are still part of samsara, the cycle of birth, death, and rebirth.
Their lifespans, though incredibly long by human standards, are finite, and they are subject to eventual rebirth in lower realms once their merit is exhausted.
Devas interact with both the human realm and the Buddha realm in various ways. They are often depicted as protectors and supporters of the Dharma, providing assistance to practitioners and showing reverence for the Buddha’s teachings.
In many Buddhist texts, devas are shown visiting the Buddha, offering flowers, and listening to his sermons, demonstrating their respect for the enlightened state.
However, their attachment to pleasure can also make them complacent, and their existence is not seen as conducive to achieving enlightenment.
In the human realm, devas may appear in visions or dreams, offering guidance or blessings. They also play a role in rituals, where they are invoked for protection, prosperity, and favorable conditions.
Despite their elevated status, devas are seen as beings who still need to progress on the path to liberation, highlighting the fundamental Buddhist principle that all beings, regardless of their current state, are subject to the same spiritual journey.
Mara
Mara is a complex figure in Buddhist tradition, often portrayed as the personification of the forces that obstruct spiritual progress and enlightenment. Known as the “Lord of Death” and the “Tempter,” Mara represents the internal and external obstacles that practitioners must overcome to attain enlightenment.
His name is synonymous with temptation, delusion, and the ego’s attachments to the material world.
Mara’s role is not to guide or support but to challenge those on the path to enlightenment.
He embodies the fears, desires, and doubts that arise within the mind, seeking to derail practitioners from their pursuit of liberation.
In this sense, Mara is both a literal and symbolic figure, representing the very real psychological and spiritual struggles faced by anyone striving for awakening.
Mara and Shakyamuni Buddha
One of the most famous stories involving Mara is his attempt to tempt Shakyamuni Buddha on the night of his enlightenment.
As the Buddha sat in deep meditation under the Bodhi tree, Mara sought to distract him and prevent his attainment of enlightenment.
He sent his daughters, representing desire, to seduce the Buddha; he unleashed armies of demons to instill fear; and he challenged the Buddha’s right to seek liberation, questioning his worthiness.
However, Shakyamuni Buddha remained unmoved by Mara’s temptations.
In response to Mara’s challenge, the Buddha touched the earth with his right hand, calling the earth to witness his countless past lives of virtuous deeds, thereby affirming his worthiness.
This gesture, known as the “Bhumisparsha Mudra,” symbolizes the Buddha’s unwavering commitment to truth and his ultimate victory over the forces of delusion and ignorance.
Mara’s defeat at the hands of the Buddha is deeply symbolic. It represents the triumph of wisdom, mindfulness, and determination over the inner forces that keep beings trapped in samsara.
Mara’s temptations are not just external challenges but reflect the internal battles that each person must face on the path to enlightenment. The story serves as a powerful reminder that the journey to awakening is fraught with obstacles, but with steadfast resolve, these can be overcome.
In Buddhist practice, Mara is often invoked as a reminder of the ever-present challenges of desire, fear, and doubt. Recognizing and confronting these obstacles is seen as a crucial part of the spiritual path, and the story of Mara and the Buddha continues to inspire practitioners to persevere in their pursuit of liberation.
Regional Variations
Japan
In Japan, the indigenous Shinto religion deeply influenced the development of Buddhist deities.
Many Buddhist deities were syncretized with Shinto kami (spirits or gods).
For example, Hachiman, originally a Shinto war god, became a protector of Buddhism and was enshrined in many Buddhist temples.
The figure of Daikokuten, a god of wealth and the household, is another example of this syncretism.
Originally a Hindu deity (Mahakala) associated with Shiva, Daikokuten was transformed into a popular figure in Japanese Buddhism, symbolizing prosperity and good fortune.
Tibet
In Tibet, the pre-Buddhist Bon religion played a significant role in shaping Tibetan Buddhism’s pantheon of deities.
Many local deities and spirits were assimilated into the Buddhist framework as protectors of the Dharma. Palden Lhamo, for instance, is believed to have originated as a Bon goddess before being adopted as a wrathful protector in Tibetan Buddhism.
The Four Great Kings (Lokapalas) were also integrated into Tibetan Buddhist temples as guardians of the four directions, reflecting both Indian and indigenous Tibetan influences.
Southeast Asia
In Southeast Asia, local animist beliefs have influenced the veneration of spirits and deities within the Buddhist context.
In Thailand, for example, phi (spirits) are believed to inhabit natural places like trees and rivers. These spirits are often propitiated alongside Buddhist rituals, and shrines to local spirits can be found within the precincts of Buddhist temples.
The Nat spirits in Myanmar, originally part of an indigenous animist tradition, have been incorporated into Burmese Buddhism. The Nats are often seen as protectors who can assist in worldly matters, and their shrines are found alongside Buddhist pagodas.
Final Thoughts from A Higher View
Buddhist deities, unlike the omnipotent gods found in many theistic religions, are not seen as supreme beings who govern the fate of the universe.
Instead, they are profound symbolic representations of the enlightened qualities that practitioners seek to cultivate within themselves.
These deities embody virtues such as wisdom, compassion, and protection, serving as both guides and inspirations on the path to enlightenment.
From the compassionate Avalokiteshvara and the wise Manjushri to the fierce protector Mahakala, each deity offers a unique perspective on the qualities necessary to overcome the challenges of samsara and achieve liberation.
Ultimately, the veneration of Buddhist deities is less about external worship and more about internal transformation.
In this way, the deities serve as mirrors of the enlightened mind, reminding us that the potential for wisdom, compassion, and strength lies within each of us.
