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The dharma behind

Buddha images
Brian Chung
:

2015

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This Text is in the public domain and has no copyright
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Namo Amita Buddha

Table of contents
Foreword: A Picture is Worth a Thousand Words...............................5
The Mahayana Ideal: Earth Store Bodhisattva.....................................6
The Mahayana Ideal: Guan Yin Bodhisattva........................................7
The Mahayana Ideal: Manjursi Bodhisattva.........................................8
The Mahayana Ideal: Universal Worthy Bodhisattva..........................9
The Four Heavenly Kings: King of the East.........................................10
The Four Heavenly Kings: King of the South......................................11
The Four Heavenly Kings: King of the West........................................12
The Four Heavenly Kings: King of the North.......................................13
Buddha Maitreya-Venerable Budai........................................................16
Conclusion.................................................................................................18
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DEDICATION OF MERIT
May the merits and virtues accrued from this work
repay the kindness of my Mother, Father and Elders
and relieve them from their sufferings.
May my Mother, Father and Elders
bring forth the heart
of understanding and compassion and,
at the end of this life,
be born together in the Land of Ultimate Bliss.
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No

Rights Reserved

As the author of this text, it is my express intent that the entirety of this text be
released into the Public Domain. I reserve no rights to this work. If the laws of a
particular jurisdiction should make it impossible to reserve no rights, then I
hereby grant permission to anyone who seeks to use and reproduce this work for
any purpose.
Brian Chung
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"Anywhere a Buddha goeswhether to a state, a city, or a hamlet people will be

converted and brought towards the Way.
All the lands beneath the stars will be serene and harmonious.
The Sun will shine bright and the Moon will be clear.
Pleasant breezes and timely rains will be the norm.
Plagues, intrigues and calamities will not occur.
Society will be prosperous and peaceful.
Soldiers and arms will be of no use.
Virtue will be revered and humaneness cherished.
All will feel compelled to refine themselves with etiquette and deference.
Society will be free from thieves and bandits.
There will be neither grievances nor miscarriages of justice.
The powerful will not exploit the weak.
Everyone will naturally be satisfied and content."

-Infinite Life Sutra

FOREWORD: A picture is worth a thousand words

Moreover, Earth Store, in the future, good men or women, upon encountering
images of Buddhas, Bodhisattvas, Pratyekabuddhas, or Wheel-Turning Kings, may
give gifts or make offerings to them. Such persons will obtain limitless blessings and
will always enjoy supremely wonderful bliss among people and gods. If they can
dedicate that merit to the Dharma Realm, their blessings and benefits will be
beyond compare."
- Earth Store Sutra
The merits derived from making offerings to images of Buddhas, Bodhisattvas and
Sages are simply without peer. However, such exalted rewards are not only the result
of showing reverence to the Buddhadharma. Unbeknownst to many, each Buddha
image contains profound Dharma. By simply looking at one, principles of both
Theravada and Mahayana teachings are planted in the mind. Eventually, these seeds
of wisdom will manifest and cause Bodhi to be attained. Also, seeds of wisdom are
implanted into the mind regardless of whether one understands the meaning of the
images or not.
Thus, it is no surprise that by reverently making offerings to Buddha images,
countless merits are accrued. This is because if you see a Buddha image, you are in
effect reading and contemplating important Mahayana and Theravada sutras such as
the Shurangama Sutra, Earth Store Sutra, Infinite Life Sutra and so forth.
Furthermore, according to the Diamond Sutra,
"The Buddha has no fixed Dharmas to speak. All Dharma is Buddhadharma."
Therefore, the Buddha speaks the Dharma through myriads of different ways, some
are obvious while others are less so. Thus, all of the various styles of Buddha images
and renditions have profound meanings attached to them. For instance, many
Vajrayana Buddha images depict a courtesan wrapped around a Buddha or
Bodhisattva. However, this is not blasphemous or profane. The Venerable Master
Chin Kung has stated that such a statue symbolizes being free from all outflows and
the six kinds of dust. It illustrates that even if temptation is present, there is no
attachment. However, Master Chin Kung also warns that this Dharma-door is high
risk and appropriate only for cultivators who are already exalted Sages.

THE MAHAYANA IDEAL:

Earth Store Bodhisattva

This Bodhisattva is referred to as Earth Store because the soil is the source of all
treasure. Food, grain, crops, minerals and trees all spring from the Earth. Thus, the
teachings of this Bodhisattva represent the soil that supports the growth of wisdom.
Therefore, filial piety, the precepts and virtue are what we should have in mind when
we see this Bodhisattva or hear his name. The Buddha has said that Sila Samadhi
Prajna is the formula for Bodhi. Therefore, it is only natural that virtue, respecting
one's teachers and filial piety are the roots of the Dharma.
Only by cultivating filial piety, virtue and the precepts can we gain Samadhi and
Prajna. Hence, we must not kill, steal, lie, indulge in lust or abuse intoxicants.
Furthermore, we must be filial towards our parents and respect our teachers.

The Mahayana Ideal:

Guan Yin Bodhisattva

Guan Yin Bodhisattva represents Great Compassion. When we see an image of this
Bodhisattva, we will think of kindness and compassion.
The difference between the compassion most people hold and Great Compassion is
that common people still discriminate. For instance, some are awfully kind to their
family but indifferent towards everyone else. Others may love their friends but ignore
their parents. Either way, such kindness is based on nothing but attachments and
aversions.
However, Great Compassion is boundless and equal. It flows from the Buddha-nature
and encompasses the entirety of the ten directions. Thus, those with Great
Compassion feel only goodwill at all times to everyone. Their unlimited kindness
does not recede even in the face of overwhelming malice and hostility.

The Mahayana Ideal:

Manjusri Bodhisattva

Manjursi Bodhisattva represents wisdom and reason. Emotion is rooted in

attachments, aversions and delusions. Thus, emotions represent the very defilements
that we must wipe away in order to rediscover our Buddha-mature.
The sword in the illustration is the Sword of Dharma. It teaches that only by
cultivating wisdom can we slice through the Gordian Knot of afflictions and delusions.
For instance, the Venerable Master Chin Kung has said that if we sincerely recite one
sutra for 1000 times, we will develop profound wisdom and our defilements will
recede.

The Mahayana Ideal:

Universal worthy Bodhisattva

Universal Worthy Bodhisattva represents action in implementing the principles of

Dharma into daily life. Whether at work or at home, we must diligently cultivate the
Buddha's teachings.
For instance, if we meet malice, hostility or difficult situations, we should exercise
patience and forbearance. In the Infinite Life Sutra, it is mentioned that the merits
derived from cultivating virtue in this world for ten days is equal to the merits derived
from cultivating virtue for 1000 years in another world. Thus, we must turn difficult
situations into golden opportunities by cultivating forbearance. Our rewards for doing
so will be immeasurable.

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Four Heavenly Kings:

King of the east (protector of the Realm)

The Four Heavenly Kings are the protectors of the Dharma. The King of the East is
known as the Protector of the Realm. This is because his teachings show people how
to protect themselves.
The reason he holds a Pipa (Chinese lute) is because it symbolizes moderation. If the
strings are either too tight or too lose, the instrument would be useless. The tightness
of the strings must be just right in order for it to be playable.
Hence, the main lesson of this image is that if we live in accordance with the
principles of moderation, temperance, virtue and etiquette, our merits will protect us
in this life and the next.

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Four Heavenly Kings:

King of the south (farmer of good roots)

The King of the South is considered the farmer of good roots. Wisdom can only
increase when defilements obstructing the Buddha-nature are wiped away.
Thus, like Manjursi Bodhisattva, he also holds a Sword of Dharma. Similarly, this
symbolizes that diligent single-minded cultivation is like a sharp sword that cuts
through delusions, thereby allowing the boundless wisdom of the Buddha-nature to
shine forth.
Thus, we should remember to sincerely read sutras, recite Buddha names and cultivate
the Dharma.

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Four Heavenly Kings:

King of the west (The visionary)

The King of the West is seen as the visionaryhe is farsighted and understands the
pain of impermanence. He holds a dragon and possesses pearls or jewels. The dragon
symbolizes the volatility of impermanence while the jewels signify timelessness.
If we can hold onto the Dharma in this world of impermanence, our farsightedness
will allow us to save ourselves. This is because by cultivating virtue, doing good
deeds and single-mindedly reciting Amita Buddha, we amass formidable stocks of
merit that will protect us like a mighty sea wall against relentless waves.
Furthermore, the Dharma will also allow us to attain Bodhi and transcend the
impermanent Samsara altogether.

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Four Heavenly Kings:

King of the North (one who hears everything)

The King of the North represents purity, equality and enlightenment. Therefore, he
holds an umbrella as his main accessory. For even if there is a torrential downpour,
the umbrella will block the water and allow it to drip away at the edges.
Furthermore, this king is the foremost of the four. Thus, the teachings his name and
appearance represents are also the most important.
This King is referred to as one who hears everything. In the Shurangama Sutra, the
Buddha mentions that hearing is the doorway to liberation and profound wisdom. No
other sense organ can match it. It is through this doorway that Bodhi can be obtained.
As one could only become pure, impartial, enlightened and without outflows by
leaving the Samsara, hearing becomes the key that allows us to do so. According to
the following excerpt from the Shurangama Sutra:

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"The Buddha appearing in the Saha world:

In this land the true substance of teaching
Resides in hearing the sounds purely.
If one wants to attain Samadhi,
Hearing is the best way to enter.
Apart from suffering, liberation is found.
How excellent is he who contemplates the world's sounds!
Throughout eons as numerous as Ganges' sands.
He enters Buddhalands as many as fine dust motes.
Obtaining great power of self-mastery,
He bestows fearlessness on living beings.
Wonderful is the sound of Contemplator of the World's Sounds,
A pure sound, like the ocean's roar.
He saves the world and brings peace to all within it.
He has transcended the world, and his attainment is eternal.
I now evaluate, Tathagata,
What the Contemplator of Sounds has just explained:
Consider someone in a quiet place, who,
When drums are rolled throughout the ten directions,
Can hear at once the sounds from all ten locations.
That is actual true perfection.
The eyes cannot see through solid forms.
The mouth and the nose are much the same.
The body registers awareness only through contact.
The mind, tangled in thoughts, lacks clear connections.
Sounds can be heard even through solid walls.
The ears can listen to things both near and far.
None of the other five organs can match this.
It, then, is penetrating true and real.
The nature of sounds is based in motion and stillness.
One hears according to whether there is sound.
With no sound, there is said to be no hearing.
But this does not mean that the hearing-nature is gone.
In the absence of sound, the nature is not ended;
Nor does it arise in the presence of sound.
Entirely beyond arising and ceasing.
It is, then, truly eternal.
Ever-present, even in dream-thinking,

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It does not disappear when conditions and thought are gone.

Enlightened, this contemplation transcends cognition,
Reaching beyond both the body and the mind.
Now, in the Saha world, the theory of sounds
Has been proclaimed and understood."
Here, the Buddha explains that hearing is the true way to realize the profound Dharma
in this world. This is because hearing and sounds are not subject to the falseness of
arising and ceasing. Thus, it is like an express way to the Buddha-nature.
Therefore, the deeper message of the King of the North is that one must cultivate by
reciting Amita Buddha's name. In the Infinite Life Sutra, Amita Buddha vowed that:
Sutra Vow 18: The Pureland Rebirth Upon Ten Recitations Vow
"When I attain Unsurpassed Bodhi, sentient beings of the ten quarters who
joyously and single-mindedly seek rebirth in my land after hearing my name
wholeheartedly dedicating all their merits towards this aspiration with each new
thoughtwill be reborn in my land upon reciting my name for ten times. Until
this vow is fulfilled, may I never attain Unsurpassed Bodhi."
Thus, if we can recite Amita Buddha's name with such sincerity that our ears and
minds resound solely with then name of Amita Buddhafree from all wandering
thoughtsthen we can meet Amita Buddha and be reborn in the Land of Ultimate
Bliss.
Once we are reborn in the Land of Ultimate Bliss, we become Bodhisattvas. Having
transcended the Samsara, we are completely pure, impartial and enlightened.

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Buddha Maitreya : The Venerable Budai

The above picture is a common depiction of Buddha Maitreya. The depiction is based
on the real life physical characteristics of a famous Later Liang dynasty monk called
Venerable Budai, who was named after the cloth sack he carried. Venerable Budai was
actually a manifestation of Maitreya, thus his appearance is a mirror image of
Maitreya's teachings.
The large belly and jolly disposition symbolizes generosity, tolerance, impartiality and
loving-kindness. The canvas sack contains only the essential requisites of a monkit
represents Non-abidance (i.e. wandering from place to place but never settling down).
In one account, a Zen monk once asked Venerable Budai what the meaning of Zen
was. In response, Venerable Budai simply dropped his bag onto the floor and picked it
up a moment later. While such an act would no doubt perplex most of us, it is actually
a masterful act that contains profound wisdom.
According to the Diamond Sutra,

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"Furthermore, Subhuti! Bodhisattvas should practice generosity in accordance

with Non-abidance. They should not be attached to forms, sounds, scents and
tastes when practicing generosity, nor should they be attached to dharmas or the
feelings that arise from touch! Bodhisattvas who practice generosity in this
manner are without attachments to illusory forms and concepts. Why so?
Because if a Bodhisattva can have no attachments, he garners inconceivable
merit."
Thus, by dropping the bag, Venerable Budai is explaining that the meaning of Zen is
to let go of all attachments to forms and the five skandhas. By picking up the bag, he
is saying that after one lets go, one goes on to cultivate the Six Paramitas just like
before. However, the difference is that these virtues now flow easefully from the
Buddha-nature.
However, it is practically impossible to reach the state of Non-abidance by our own
efforts. Everything we do is based on attachments. For instance, when we give, we
have in our minds the concepts of donor, donee and gift. Even if we consider our gift
to be completely selfless, the fact that we still retain notions of these concepts is a
sign that we still have attachment to forms, dharmas and the like.
Therefore, Venerable Budai's true message is that we should stand on the shoulders of
giants. We should single-mindedly seek rebirth in Amita Buddha's Pureland. Once we
achieve rebirth there, we become blessed by Amita Buddha and instantly become
enlightened Bodhisattvas. Afterwards, we will effortlessly cultivate the Six Paramitas
in accordance with Non-abidance.

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Conclusion
In conclusion, as we now understand the profound merits and wisdom that can be
obtained from making offerings to Buddha images, we should not let this opportunity
slip away. We should set up an altar where we can place an image of the Buddha or
the like. Everyday, we should gaze at it and reverently make offerings to it.
Appropriate offerings include vegan food (i.e. fruits), incense, valuables, butter lamps,
pure water, flowers, banners and canopies.
Even if we cannot afford all of these offerings, just one type would suffice. If you do
not have a Buddha image, you can print out the image of Amita Buddha on the second
page of this booklet.
In the Sutra on the Production of Buddha Images, it is stated that those who produce
one Buddha image will never again be reborn in the three evil paths. Furthermore, the
merits generated will give them clear eyes, excellent bodies, handsome features,
aristocratic titles, unlimited wealth and harmonious families. Moreover, they will be
reborn in pure and blissful places. Eventually, they will attain liberation.
Thus, you should print out several copies of the image of Amita Buddha and distribute
them to friends and family. The merits will be without compare.

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Acknowledgments
This text would not have been possible without Venerable Master Chin Kung's
Dharma lecture on the meaning of Buddha images. The lecture (Chinese) can be
found here:
http://www.amtb.tw/rsd/jiangtang_ch.asp?web_choice=93&web_rel_index=2775
I will also like to thank the Buddhist Text Translation Society for their excellent
translations of the Earth Store Sutra and the Shurangama Sutra.