Appearance of the Buddhas and Bodhisattvas
Appearance of the Buddhas and Bodhisattvas
Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
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Re: Appearance of the Buddhas and Bodhisattvas
Well, you can’t wear the same thing every day, can you?
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Re: Appearance of the Buddhas and Bodhisattvas
Because they have chosen to stay in phenomenal existence to benefit beings, this is an explanation about why they wear Jewels, etc.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
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Meditate upon Bodhicitta when suffering occurs
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Meditate upon Bodhicitta when sad
Meditate upon Bodhicitta when suffering occurs
Meditate upon Bodhicitta when you are scared
-Khunu Lama
Re: Appearance of the Buddhas and Bodhisattvas
I can't speak for other traditions, but in the Japanese traditions Tathagatas are usually depicted with a simple monks robe and hair with a top bun/knot. The acception to this is Dainichi Nyorai (Mahavairochana Tathagata) who is usually depicted wearing a crown and jewelry (but not always). In Mahayana buddhism there is more than one Buddha.
Bodhisattvas usually wear (artistically speaking) the garb of an Indian prince, which includes a lot of jewelry. They do not dress the same as Tathagatas because they are not Tathagatas yet, and they don't dress like monks as (artistically speaking) the Arhats dress in monks garb.
Whilst there is symbolism behind what they wear, it is also practical for identification, which also includes the various mudras and symbolic items they hold, as well as number of arms, what they sit on/stand on, and much more.
Bodhisattvas usually wear (artistically speaking) the garb of an Indian prince, which includes a lot of jewelry. They do not dress the same as Tathagatas because they are not Tathagatas yet, and they don't dress like monks as (artistically speaking) the Arhats dress in monks garb.
Whilst there is symbolism behind what they wear, it is also practical for identification, which also includes the various mudras and symbolic items they hold, as well as number of arms, what they sit on/stand on, and much more.
Re: Appearance of the Buddhas and Bodhisattvas
I did not know about these. I learned some new things today!Seishin wrote: ↑Fri Jul 30, 2021 12:55 pm I can't speak for other traditions, but in the Japanese traditions Tathagatas are usually depicted with a simple monks robe and hair with a top bun/knot. The acception to this is Dainichi Nyorai (Mahavairochana Tathagata) who is usually depicted wearing a crown and jewelry (but not always). In Mahayana buddhism there is more than one Buddha.
Bodhisattvas usually wear (artistically speaking) the garb of an Indian prince, which includes a lot of jewelry. They do not dress the same as Tathagatas because they are not Tathagatas yet, and they don't dress like monks as (artistically speaking) the Arhats dress in monks garb.
Whilst there is symbolism behind what they wear, it is also practical for identification, which also includes the various mudras and symbolic items they hold, as well as number of arms, what they sit on/stand on, and much more.
Re: Appearance of the Buddhas and Bodhisattvas
Can you elaborate?Johnny Dangerous wrote: ↑Fri Jul 30, 2021 9:23 amBecause they have chosen to stay in phenomenal existence to benefit beings, this is an explanation about why they wear Jewels, etc.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
Re: Appearance of the Buddhas and Bodhisattvas
PadmaVonSamba wrote: ↑Fri Jul 30, 2021 3:36 am Well, you can’t wear the same thing every day, can you?
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Re: Appearance of the Buddhas and Bodhisattvas
Not much, they wear adornments like Jewels etc. because they are in Samsara serving sentient beings, Buddhas on the other hand have transcended it entirely and are unadorned. This is one simple explanation given for their appearance, there are "esoteric" teachings etc. as well, but as far as simple symbolism that's what I know of.bodhiye wrote: ↑Sat Jul 31, 2021 5:51 amCan you elaborate?Johnny Dangerous wrote: ↑Fri Jul 30, 2021 9:23 amBecause they have chosen to stay in phenomenal existence to benefit beings, this is an explanation about why they wear Jewels, etc.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
Meditate upon Bodhicitta when afflicted by disease
Meditate upon Bodhicitta when sad
Meditate upon Bodhicitta when suffering occurs
Meditate upon Bodhicitta when you are scared
-Khunu Lama
Meditate upon Bodhicitta when sad
Meditate upon Bodhicitta when suffering occurs
Meditate upon Bodhicitta when you are scared
-Khunu Lama
Re: Appearance of the Buddhas and Bodhisattvas
The ornaments represent sambhogakaya.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
Re: Appearance of the Buddhas and Bodhisattvas
Thank you.Johnny Dangerous wrote: ↑Sat Jul 31, 2021 7:02 amNot much, they wear adornments like Jewels etc. because they are in Samsara serving sentient beings, Buddhas on the other hand have transcended it entirely and are unadorned. This is one simple explanation given for their appearance, there are "esoteric" teachings etc. as well, but as far as simple symbolism that's what I know of.bodhiye wrote: ↑Sat Jul 31, 2021 5:51 amCan you elaborate?Johnny Dangerous wrote: ↑Fri Jul 30, 2021 9:23 am
Because they have chosen to stay in phenomenal existence to benefit beings, this is an explanation about why they wear Jewels, etc.
Re: Appearance of the Buddhas and Bodhisattvas
Sorry, I missed the notification for your reply.Crazywisdom wrote: ↑Sat Jul 31, 2021 12:20 pmThe ornaments represent sambhogakaya.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
I read a little about Sambhogakaya online but I haven't understood it entirely.
Can you explain more about the link between Sambhogakaya and the adornments?
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Re: Appearance of the Buddhas and Bodhisattvas
The Sambhogakaya is the enjoyment body, which experiences the results of practice. The adornments represent those results.bodhiye wrote: ↑Sat Aug 07, 2021 6:38 amSorry, I missed the notification for your reply.Crazywisdom wrote: ↑Sat Jul 31, 2021 12:20 pmThe ornaments represent sambhogakaya.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
I read a little about Sambhogakaya online but I haven't understood it entirely.
Can you explain more about the link between Sambhogakaya and the adornments?
Re: Appearance of the Buddhas and Bodhisattvas
Thank you.DewachenVagabond wrote: ↑Sun Aug 08, 2021 7:37 pmThe Sambhogakaya is the enjoyment body, which experiences the results of practice. The adornments represent those results.
Re: Appearance of the Buddhas and Bodhisattvas
There are the Three realms in Buddhist cosmology:
Kāmaloka the world of desire, typified by base desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower demi-gods.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments.
Kāmaloka the world of desire, typified by base desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower demi-gods.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments.
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
Re: Appearance of the Buddhas and Bodhisattvas
Thank you!Aemilius wrote: ↑Mon Aug 09, 2021 8:31 am There are the Three realms in Buddhist cosmology:
Kāmaloka the world of desire, typified by base desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower demi-gods.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments.
Re: Appearance of the Buddhas and Bodhisattvas
Generally I think the adornments represent the sambhogakaya.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
“Whoever wants to find the wisdom beyond intellect without praying to his guru is like someone waiting for the sun to shine in a cave facing the north. He will never realize appearances and his mind to be one.”
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Re: Appearance of the Buddhas and Bodhisattvas
"There are the Three realms in Buddhist cosmology:
Kāmaloka the world of desire, typified by sense desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower gods or gods of the realm of sense desires.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments."
I have to make a little correction to the above: There are six levels of devas or gods in the Kamaloka or the realm of sense desires. These realms are above the level of human beings. The Kamaloka heavens appear quite often in the Buddhist sutras. Buddha appears also in the heavens of Kamaloka. The six heavens of the devas of Kamaloka are:
Parinirmita-vaśavartin, the heaven of devas "with power over (others') creations"
Nirmāṇarati, the devas of this world are capable of making any appearance to please themselves
Tusita, the world of the "joyful" devas
Yama, sometimes called the "heaven without fighting"
Trayastrimsa, the world "of the Thirty-three (devas)" is a wide flat space on the top of Mount Sumeru, filled with the gardens and palaces of the devas. Its ruler is Śakro devānām indra, ”Śakra, lord of the devas".
Caturmaharajika, the world "of the Four Great Kings"
Kāmaloka the world of desire, typified by sense desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower gods or gods of the realm of sense desires.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments."
I have to make a little correction to the above: There are six levels of devas or gods in the Kamaloka or the realm of sense desires. These realms are above the level of human beings. The Kamaloka heavens appear quite often in the Buddhist sutras. Buddha appears also in the heavens of Kamaloka. The six heavens of the devas of Kamaloka are:
Parinirmita-vaśavartin, the heaven of devas "with power over (others') creations"
Nirmāṇarati, the devas of this world are capable of making any appearance to please themselves
Tusita, the world of the "joyful" devas
Yama, sometimes called the "heaven without fighting"
Trayastrimsa, the world "of the Thirty-three (devas)" is a wide flat space on the top of Mount Sumeru, filled with the gardens and palaces of the devas. Its ruler is Śakro devānām indra, ”Śakra, lord of the devas".
Caturmaharajika, the world "of the Four Great Kings"
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
Re: Appearance of the Buddhas and Bodhisattvas
Thanks.Seeker12 wrote: ↑Wed Aug 11, 2021 1:44 pmGenerally I think the adornments represent the sambhogakaya.bodhiye wrote: ↑Thu Jul 29, 2021 5:40 pm Most of the time the Buddha dresses like a monk but now and then I see images in which the Buddha is adorned with a crown and wears elaborate jewelry around his neck, on the arms and the feet. Kshitigarbha Bodhisattva is like a bhikshu sometimes but also looks similar to the crowned and bedecked Buddha in some pictures. Are the monk-like Buddhas and adorned Buddhas different? Why do the Bodhisattvas not look like the Buddhas or monks? Do the ornaments worn by the Buddhas and Bodhisattvas signify anything?
Re: Appearance of the Buddhas and Bodhisattvas
Thank you.Aemilius wrote: ↑Thu Aug 12, 2021 10:41 am "There are the Three realms in Buddhist cosmology:
Kāmaloka the world of desire, typified by sense desires, populated by hell beings, preta (hungry ghosts), animals, humans and lower gods or gods of the realm of sense desires.
Rūpaloka is the world of form, predominately free of baser desires, populated by dhyāna-dwelling gods, possible rebirth destination for those well practiced in dhyāna.
Arūpaloka is the world of formlessness, a noncorporeal realm populated with four heavens, possible rebirth destination for practitioners of the four formlessness stages.
These realms have several subrealms, so that we get for example the Five pure abodes, Six realms of becoming, Ten realms and 31 realms.
Buddha appears in the Rupaloka as a Sambhogakaya form (or forms), and these have very often divine adornments."
I have to make a little correction to the above: There are six levels of devas or gods in the Kamaloka or the realm of sense desires. These realms are above the level of human beings. The Kamaloka heavens appear quite often in the Buddhist sutras. Buddha appears also in the heavens of Kamaloka. The six heavens of the devas of Kamaloka are:
Parinirmita-vaśavartin, the heaven of devas "with power over (others') creations"
Nirmāṇarati, the devas of this world are capable of making any appearance to please themselves
Tusita, the world of the "joyful" devas
Yama, sometimes called the "heaven without fighting"
Trayastrimsa, the world "of the Thirty-three (devas)" is a wide flat space on the top of Mount Sumeru, filled with the gardens and palaces of the devas. Its ruler is Śakro devānām indra, ”Śakra, lord of the devas".
Caturmaharajika, the world "of the Four Great Kings"