Who are the Deva guardians or Benevolent Kings?

 

In Chapter 7 of the Buddhist text Benevolent Kings Sutra [Chin.: Rénwángjīng 仁王經] the five great bodhisattvas of strength [Chin.:  wudà lì púsà  五大力菩薩] or the five great roaring bodhisattvas [Chin.: wudà hou púsà 伍大吼菩萨] or the Five roars of great strength[Chin.: wudàlì hou 五大力吼]or five revered ones of great strength[Chin.: wudàlì zūn] are described as protecting the lands of kings who uphold Buddhism, particularly through obedience to the Tripitaka [Chin.: zàngjīng 藏经] or ‘three divisions of the Buddhist canon’. These consist of the Sutras [Chin.: jīng 经] which are the teachings of the Buddha, the Vinaya [Chin.: Luzōng 律宗] which are the rules of monastic discipline and the Abhidharma [Chin.: āpídámójí 阿毘達磨集], which are the commentaries on the other two.

These five bodhisattvas are described by master Kumarajiva 344-413 [Chin.: Jiūmóluóshì 鸠摩罗仕] in his Old translation [Chin.: jiùyì 旧译] of Benevolent King wisdom paramita sutra [Chin.: Rénwáng bōrě bōluómì jīng 仁王般若波罗蜜经]; as Buddha’s warrior attendant protector [Chin.: Jīngāng hù 金刚護], Dragon King protector [Chin.: Lóngwáng hù 龙王護], Standing Fearless protector [Chin.: wúwèishìlì hù 无畏侍立護], Thunder and Lightning protector [Chin.: léidiàn hù 雷电護]and Immeasurable power protector [Chin.: wúliànglì hù 无量力護].

In Master Amoghavajra’s 705-774 [Chin.: Bukong 不空] new translation [Chin.: xīnyì 新译] of the Benevolent King protects the nation wisdom paramita sutra [Chin.: Rénwáng hù guó bōrě bōluómì jīng 仁王护国般若波罗蜜经]; they appear as the bodhisattvas of the five directions [Chin.: wufāng púsà 伍方菩萨]. Buddha’s warrior attendant protector of the East [Chin.: Jīngāng shou 金刚守 - Sk: Vajrapani], Buddha’s warrior attendant protector of the South [Chin.: Jīngāng bao 金剛宝 - Sk: Vajraratna], Buddha’s warrior attendant protector of the West [Chin.: Jīngāng lì 金剛利 - Sk: Vajratiksna], Buddha’s warrior attendant protector of the North [Chin.: Jīngāng yào chā 金剛薬叉 - Sk: Vajrayaksa] and Buddha’s warrior attendant protector of the Middle [Chin.: Jīngāng bōluómìduō 金剛波羅蜜多- Sk: Vajraparamita].

Benevolent Kings Sutra generally considered being an apocryphal work composed in China. From this text we know about almost all the sacred visualizations of the Buddhist Temples objects.

 

Shaolin Temple Deva protectors

 

The Shaolin Temple Deva protectors are manifestations of the Bodhisattva Jīngāng [金刚 - Sk: Vajrapani] representing the Buddha’s warrior attendant protector of the North [Chin.: Jīngāng yào chā 金剛薬叉 - Sk: Vajrayaksa] one of the five great roaring bodhisattvas [Chin.: wudà hou púsà 伍大吼菩萨]. Their fearsome aspect has a multiple meaning: protection of the Buddhist dharma [Chin.: hùfa 护法 universal laws, teachings of the Buddha], destruction of enemies who oppose them, and forceful guidance of sentient beings on the path to enlightenment.

The pair is a composite of two mirror images. The right statue is a positive image, is pronouncing the Sanskrit vowel sound “ah”, represents the beginning of the world and life, and invites all good to come in. His name is [Chin.: ā xíng 阿形] and he is a symbol of overt violence; he wields a thunderbolt stick and bares his teeth. In the Buddhism symbolism this Deva is called Sun or day Protector [Chin.: rìtiān 日天].

The left figure, with mouth closed, pronounces “um”, is symbolic of the end of the world and death, and prevents evil from entering. His name is [Chin.: hōng xíng 吽形] and he is depicted either bare-handed or wielding a sword. He symbolizes latent strength. In the Buddhism symbolism this Deva is called Moon or night Protector [Chin.: yuè tiān 月天].

The coloration of the statues appears arbitrary, as if the figures were either splashed or provided with a coating of some sort in the distant past, most of which is now gone. But they both have a tremendous force of spirit that these digital images can barely hint at.

The Negative Image, left figure, is believed to transform the human failing of anger into a clear mirror-like wisdom. With this wisdom, we see things just as they are, impartially and unaffectedly. The mirror always stands imperturbable and immutable, just as we should, whether the circumstances are favourable or unfavourable to us. The blue colour is closely linked to the mirror symbolism. Blue is the colour of water, and water has the capacity to act as a clear mirror. This is the main reason why this protector is painted blue.

The Positive Image, right figure, is red in colour. In Buddhism, red is the colour of love, compassion, and emotional energy. He is looking to the west. It is in this direction that sunset takes place and indeed he is envisioned as the setting sun [red]. During sunset, the sun is gentle, and we can directly look into its fierce power, without coming to any harm. As it disappears into the west, the sun is like a proud and fierce king, who at the end of a hard day of rigid protocol turns gentle and jovial, and allows anyone to approach him.

The common characteristic on both Guards is that you can see a “thunderbolt” [Chin.: Jīngāng 金剛] in their hands; an object with manifold meaning. The Vajra represents the all-penetrating, incorruptible wisdom of the bodhisattva, the eradication of ignorance and affliction, and is a symbol of the “diamond-mind” or “adamantine-absorption” necessary to achieve enlightenment.

 

By Shaolin Master Shi Yan Zhuo

 

Head Master of the Greek Shaolin Temple Cultural Center