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More enduring has been the glory of Vairocana who is the chief deity of the Shingon sect in Japan and is represented by the gigantic image in the temple at Nara. In Java he seems to have been regarded as the principal and supreme Buddha.

Persian influence in art is discernible as early as the architecture of Asoka: in doctrine it has something to do with such figures as Vairocana and Amitâbha. Græco-Roman influence also was powerful in art and through art affected religion. In Asoka's time likenesses of the Buddha were unknown and the adoration of images, if not entirely due to the art of Gandhara, was at least encouraged by it.

He is also said to have been incarnate in Atîsa, the Tibetan reformer, and in Vairocana who introduced Buddhism to Khotan, but, great as is his benevolence, he is not so much the helper of human beings, which is Avalokita's special function, as the personification of thought, knowledge, and meditation. It is for this that he has in his hands the sword of knowledge and a book.

The date when these beliefs first became part of the accepted Mahayana creed cannot be fixed but probably the symmetrical arrangement of five Buddhas is not anterior to the tantric period of Buddhism. The most important of the five are Vairocana and Amitâbha.

The name occurs in the Mahâvastu as the designation of an otherwise unknown Buddha of luminous attributes and in the Lotus we hear of a distant Buddha-world called Vairocana-rasmi-pratimandita, embellished by the rays of the sun. Vairocana is clearly a derivative of Virocana, a recognized title of the sun in Sanskrit, and is rendered in Chinese by Ta-jih meaning great Sun.

But as a rule what happened was that aboriginal deities were identified with Hindu deities and Buddhism had not sufficient independence to keep its own pantheon distinct, so that Vairocana and Târâ received most of the attributes, brahmanic or barbarous, given to Śiva or Kâli.