Trikula: An Encyclopedia of Buddhism

Uncovering the Three Families of the Buddha

Buddhism is a vast and complex tradition, with a rich tapestry of teachings, practices, and iconography that have evolved over centuries across diverse cultures. At the heart of this tradition lies the concept of the “three families” or trikula – a profound framework for understanding the qualities and manifestations of the enlightened state.

Originating in the Kriya Tantra and Charya Tantra classes of esoteric Buddhist thought, the trikula system identifies three primary buddha qualities or “families” – those of wisdom, compassion, and power. These three interconnected aspects are said to represent the essential nature of the awakened mind and form the foundation for countless Buddhist deities, rituals, and spiritual paths.

The Three Families: Wisdom, Compassion, and Power

At the broadest level, the three families can be understood as:

1. Wisdom Family: Embodied by the buddha Vairocana, this family represents the transcendent, luminous clarity of the awakened mind. It is associated with the qualities of insight, understanding, and the realization of ultimate truth.

2. Compassion Family: Represented by the buddha Amitabha, this family expresses the boundless love, empathy, and care that naturally arise from the enlightened state. It is the wellspring of compassionate activity and the aspiration to liberate all beings from suffering.

3. Power Family: Presided over by the buddha Akshobhya, this family signifies the dynamic energy, resolve, and transformative capacity of the awakened mind. It is the source of the ability to overcome obstacles, subdue negativity, and enact positive change in the world.

These three families are not separate or independent, but rather interdependent and mutually arising aspects of the complete enlightened experience. They are like the three primary colors that, when combined, give rise to the full spectrum of possibility.

The Families in Buddhist Cosmology and Iconography

The three families find expression in various ways throughout the Buddhist cosmos. In the Vairocanabhisambodhi Sutra and Susiddhikara Sutra, for example, they are associated with the four buddha topics discussed in the yoga tantra class of texts:

1. The wisdom family is connected to the topic of the sambhogakaya – the enjoyment body of the buddha.
2. The compassion family is linked to the dharmakaya – the ultimate truth body.
3. The power family is associated with the nirmanakaya – the manifestation body.
4. The fourth topic, the svabhavikakaya, encompasses the inseparable nature of these three kayas.

In the Nyingma and Sarma schools of Tibetan Buddhism, the trikula system expands to include five buddha families, with the addition of the ratna (jewel) family, represented by the buddha Ratnasambhava, and the karma family, represented by the buddha Amoghasiddhi.

These five families are not only philosophical constructs, but also find vivid expression in the rich iconographic world of tantric Buddhism. The bodhisattvas Manjushri, Avalokiteshvara, and Vajrapani are often depicted as embodiments of the wisdom, compassion, and power families, respectively. Their distinct visual forms, attributes, and symbolic associations reflect the unique qualities and functions of each family.

Vajrapani: The Embodiment of Power

Of the three primary bodhisattvas, Vajrapani stands out as the quintessential manifestation of the power family. Originating as a fierce protective spirit in early Buddhist traditions, Vajrapani’s role and persona underwent a remarkable transformation as Buddhism evolved.

In the Mahayana tradition, Vajrapani was elevated to the status of a bodhisattva, becoming the constant companion and guardian of the Buddha. His role expanded to include the protection and compilation of Mahayana sutras, as well as attendance upon bodhisattvas who had attained the advanced stages of the path.

However, Vajrapani’s true ascendance came with the rise of tantric Buddhism, or the Vajrayana. In this esoteric context, he emerged as a central figure, becoming identified with the primordial buddha Vajradhara and the entire Vajra family. Vajrapani’s fierce, wrathful iconography and associations with the subjugation of non-Buddhist deities, such as the Hindu god Shiva, cemented his status as the embodiment of the power and energy of the awakened mind.

Today, Vajrapani remains a beloved and widely revered figure in Tibetan Buddhism, where he is venerated alongside Avalokiteshvara and Manjushri as one of the “Three Protectors of Tibet.” His mantras, practices, and wrathful manifestations continue to be cultivated by practitioners seeking to overcome obstacles, subdue negativity, and harness the transformative power of the enlightened state.

The Trikula in Tantric Buddhist Cosmology

The three families of wisdom, compassion, and power find their most sophisticated and comprehensive expression within the tantric, or Vajrayana, tradition of Buddhism. In this esoteric context, the trikula system becomes a foundational organizing principle, underpinning the intricate mandalas, deities, and ritual practices of the path to enlightenment.

The Three Families and the Mandala

The trikula system is particularly evident in the structure and symbolism of tantric mandalas – the elaborate, geometrical representations of the enlightened cosmos. In the Yoga Tantra texts, such as the Sarvatathagatatattvasamgraha, the three families are depicted as occupying distinct yet interconnected positions within the mandala.

The wisdom family, represented by the buddha Vairocana, is often placed at the center of the mandala, symbolizing the all-encompassing, non-dual nature of the awakened mind. The compassion family, headed by Amitabha, and the power family, under the auspices of Akshobhya, are then arrayed around the central figure, each with their own unique qualities, retinues, and areas of influence.

This mandala layout reflects the dynamic interplay and mutual interdependence of the three families. While they may be distinguished for the sake of practice and contemplation, ultimately they are understood to be inseparable aspects of the single, unified enlightened experience.

Vajrapani and the Subjugation of Mahesvara

Within the tantric pantheon, Vajrapani, as the embodiment of the power family, assumes a particularly prominent role. One of the most renowned narratives in the Vajrayana tradition is that of Vajrapani’s subjugation of the Hindu deity Mahesvara, often identified with the god Shiva.

According to the Sarvatathagatatattvasamgraha, the enlightened Vairocana generates the primordial buddha Vajradhara, from whom arises the bodhisattva Vajrapani. Vajrapani is then tasked with ordering the proud Mahesvara to enter the mandala and submit to the Buddhist teachings. When the Hindu deity refuses, Vajrapani threatens to destroy the entire three-fold world, forcing Mahesvara to ultimately prostrate before him.

This mythic episode symbolizes the assimilation and integration of non-Buddhist traditions within the Vajrayana framework. Vajrapani’s triumph over Mahesvara represents the subjugation of external obstacles and the power to transform even the most formidable adversaries into servants of the dharma.

The Centrality of the Vajra Family

As Vajrayana Buddhism evolved, the Vajra family, with Akshobhya as its central figure, came to occupy an increasingly prominent position within the tantric cosmology. In the transitional Yoga/Yogottara Tantra texts, such as the Guhyasamaja Tantra, Akshobhya is depicted as the direct Sambhogakaya (enjoyment body) incarnation of the ultimate Vajradhara, surpassing even the centrality of Vairocana.

Furthermore, in the Yoganiruttara, or “supreme yoga,” cycles of tantric literature, the chief deities are all drawn from the Vajra family. Fierce and powerful emanations of Akshobhya, such as Heruka, Hevajra, Samvara, and Yamari, become the primary focus of practice and visualization, reflecting the growing emphasis on the transformative energy and wrathful compassion of the Vajra family.

This ascendance of the Vajra family, with Vajrapani as its principal bodhisattva, underscores the vital role of power, strength, and dynamic energy within the Vajrayana path. It is through the skillful harnessing of these qualities, combined with wisdom and compassion, that the practitioner is said to overcome all obstacles and attain the highest realization.

The Diverse Manifestations of Vajrapani

Vajrapani’s journey within the Buddhist tradition has been one of remarkable transformation and diversification. From his origins as a protective spirit to his elevation as a central bodhisattva, and finally to his apotheosis as a primordial buddha-like figure, Vajrapani has taken on a multitude of forms, each reflecting a unique aspect of his profound and multifaceted nature.

The Wrathful Protector

In the early Buddhist texts, such as the Pali Canon, Vajrapani appears as a half-tamed, powerful spirit who accompanies the Buddha, often wielding a blazing thunderbolt to compel recalcitrant interlocutors to answer the Buddha’s questions. This fierce, protective aspect of Vajrapani is closely aligned with the role of the yaksha – a class of nature spirits and guardians in Indian mythology.

As Buddhism evolved, Vajrapani’s persona as a wrathful protector was further developed and refined. He came to be seen as the general of the yaksha army, the master of the “secret” (guhyaka) class of these spirits, and the enforcer of the dharma, wielding the vajra (thunderbolt) as a symbol of his power and authority.

The Bodhisattva of Power

With the rise of Mahayana Buddhism, Vajrapani’s role underwent a dramatic transformation. He was elevated to the status of a bodhisattva, becoming the constant companion and guardian of the Buddha, much like the role of Ananda in the Theravada tradition. In this capacity, Vajrapani was tasked with protecting and transmitting the Mahayana sutras, as well as attending to bodhisattvas who had attained the advanced stages of the path.

Vajrapani’s association with power and energy also found expression in his new role as one of the three primary bodhisattvas, alongside Manjushri (wisdom) and Avalokiteshvara (compassion). This triad, known as the “Lords of the Three Families” (Tib. Riksum Gönpo), became widely venerated throughout the Himalayan Buddhist world, with Vajrapani representing the family of power and dynamic energy.

The Wrathful Deity of Tantric Buddhism

Vajrapani’s ascendance reached its pinnacle with the emergence of Vajrayana, or tantric, Buddhism. In this esoteric tradition, Vajrapani became a central figure, closely identified with the primordial buddha Vajradhara and the entire Vajra family. His fierce, wrathful iconography and associations with the subjugation of non-Buddhist deities, such as the Hindu god Shiva, cemented his status as the embodiment of the transformative power of the awakened mind.

Vajrapani’s tantric manifestations are numerous and diverse, ranging from the “Conqueror of the Three Worlds” (Trailokyavijaya) to the “Fierce” (Caṇḍavajrapāṇi) and the “Spirit-Subduing” (Bhūtaḍāmara) forms. These wrathful deities, with their fearsome appearance and powerful attributes, represent Vajrapani’s ability to overcome obstacles, subdue negativity, and enact positive change in the world.

The Peaceful Bodhisattva

Interestingly, alongside his wrathful manifestations, Vajrapani also has a peaceful, compassionate aspect. In this form, he is depicted holding a lotus with a vajra atop in his right hand, and making the gesture of generosity with his left. This gentle, benevolent persona reflects the understanding that the power and energy of the enlightened mind can also be expressed through acts of kindness, giving, and the alleviation of suffering.

The Enduring Legacy of Vajrapani

Vajrapani’s journey through the Buddhist tradition has been one of remarkable versatility and enduring significance. From his origins as a protective spirit to his ascendance as a central figure in the Vajrayana pantheon, Vajrapani’s diverse manifestations and multifaceted roles have made him a beloved and revered presence throughout the Buddhist world.

Today, Vajrapani remains an integral part of the Tibetan Buddhist tradition, where he is venerated alongside Avalokiteshvara and Manjushri as one of the “Three Protectors of Tibet.” His mantras, practices, and wrathful forms continue to be cultivated by practitioners seeking to overcome obstacles, subdue negativity, and harness the transformative power of the enlightened state.

Beyond the confines of Tibet, Vajrapani’s influence can be seen in the iconography and practices of Buddhist communities across Asia, from China and Japan to Southeast Asia. His image, adorned with the symbolic thunderbolt and tiger skin, is a ubiquitous sight in temples, shrines, and personal altars, a testament to the enduring appeal and relevance of this dynamic bodhisattva.

As the embodiment of the power family within the trikula system, Vajrapani’s legacy serves as a potent reminder of the vital role that energy, strength, and transformative capacity play in the path to enlightenment. By skillfully harnessing these qualities, in balance with wisdom and compassion, the practitioner can overcome obstacles, subdue negativity, and ultimately realize the fullness of the awakened state.

Through the study and contemplation of Vajrapani, we are invited to explore the multifaceted dimensions of the enlightened mind, and to recognize the essential unity that underlies the apparent diversity of Buddhist teachings and practices. In this way, the enduring legacy of Vajrapani continues to inspire and guide practitioners on their journey towards the realization of the profound truth at the heart of the Buddhist tradition.