About: Japanese Buddhist pantheon   Sponge Permalink

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Early, pre-sectarian Buddhism had a somewhat vague position on the existence and effect of deities. Indeed, Buddhism is often considered atheistic on account of the fact that it denies the existence of a creator god and human responsibility to him/her. However, nearly all modern Buddhist schools accept the existence of gods of some kind; the main point of divergence is on the influence of these gods. Of the major schools, Theravada tends to de-emphasize the gods, whereas Mahayana and Vajrayana do not.

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  • Japanese Buddhist pantheon
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  • Early, pre-sectarian Buddhism had a somewhat vague position on the existence and effect of deities. Indeed, Buddhism is often considered atheistic on account of the fact that it denies the existence of a creator god and human responsibility to him/her. However, nearly all modern Buddhist schools accept the existence of gods of some kind; the main point of divergence is on the influence of these gods. Of the major schools, Theravada tends to de-emphasize the gods, whereas Mahayana and Vajrayana do not.
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abstract
  • Early, pre-sectarian Buddhism had a somewhat vague position on the existence and effect of deities. Indeed, Buddhism is often considered atheistic on account of the fact that it denies the existence of a creator god and human responsibility to him/her. However, nearly all modern Buddhist schools accept the existence of gods of some kind; the main point of divergence is on the influence of these gods. Of the major schools, Theravada tends to de-emphasize the gods, whereas Mahayana and Vajrayana do not. The rich Buddhist Pantheon of northern Buddhism ultimately derives from Vajrayana and Tantrism. The historical devotional root of pantheistic Buddhism seem to go back to the period of the Kushan Empire. The first proper mention of a Buddhist Pantheon appears in the 3-4th century Guhyasamāja, in which five Buddhas are mentionned, the emanations of which constitute a family: The five Kulas are Dvesa, Moha, Rāga, Cintāmani, and Samaya, which conduce to the attainment of all desires and emancipation —Guhyasamāja. By the 9th century under the Pala king Dharmapala, the Buddhist Pantheon had already swelled to about 1,000 Buddhas. In Japan, Kūkai introduced Shingon Esoteric Buddhism and its Buddhist Pantheon, also in the 9th century.
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