Shiva in Buddhism

Appearances in Pali texts

Iconography and cultural practices

Although classical texts position him as an ordinary deva, Theravāda Buddhists in various Southeast and South Asian countries continue to adopt the veneration of Shiva through cultural and royal syncretism.

In Thailand, Shiva is known as Phra Isuan (Thai: พระอิศวร). His depiction is heavily influenced by the court Brahmanism inherited from the Khmer and Sukhothai eras. In the iconography of Thai Buddhist temples, statues of Phra Isuan are often placed alongside other Hindu deities as protectors of the Dhamma (Dharmapāla). He is not worshipped as a path to absolute liberation, but is rather depicted as a celestial figure who pays homage and submits to the teachings of the Buddha.^[6]

In Sri Lanka, unlike Vishnu, who was elevated to the status of the island's primary protector deity, the direct worship of Shiva is less prominent among Sinhalese Buddhists. However, reverence for Shiva's power was strongly absorbed through his son, Skanda, who was syncretized into the deity Kataragama (Murugan). The Kataragama shrine is considered highly sacred by both Sri Lankan Buddhists and Hindus, and he is venerated as one of the four guardian deities (hatara varam deviyo) protecting Buddhism in Sri Lanka.^[7]

Contemporary Maheśvara

Present Maheśvara is Buddhist by religion, and was reborn as a Deva, because of his merit of donating a cup of honey to Kassapa Buddha in one of his previous lives. According to Karandavyuha Sutra, Maheśvara was born from the brow of Bodhisattva Avalokiteshvara.^[8] According to Buddhist traditions, he helps good people, mostly who follow the Buddhist precepts and eat a vegetarian diet, and also punishes bad people for their evil deeds. He helps yogis doing Kundalini Meditation.^[9][10] He is bodhisattva of Tenth Bhumi.^{[citation needed]} He is one of the twenty four protective deities of Chinese Buddhism and of the sixteen dharmapalas of Tibetan Buddhism.^{[citation needed]}

Maheśvara and Vajrapāni

A popular story tells how Vajrapāni kills one Maheśvara, because of his evil deeds. The story occurs in several scriptures, most notably the Sarvatathāgatatattvasaṅgraha and the Vajrāpanyābhiṣeka Mahātantra. The story begins with the transformation of the bodhisattva Samantabhadra into Vajrapāni by Vairocana, the cosmic Buddha, receiving a vajra and the name "Vajrāpani". Vairocana then requests Vajrapāni to generate his adamantine family in order to establish a mandala. Vajrapāni refuses because Maheśvara "is deluding beings with his deceitful religious doctrines and engaging in all kinds of violent criminal conduct". Maheśvara and his entourage are dragged to Mount Meru, and all but Maheśvara, who is too proud as ruler of the Three Worlds, submit. Vajrapāni and Maheśvara engage in a magical combat, which is won by Vajrapāni. Maheśvara's retinue become part of Vairocana's mandala, except for Maheśvara, who is killed, and his life transferred to another realm where he becomes a Buddha named Bhasmeśvaranirghoṣa, the "Soundless Lord of Ashes".^[11]

Mantra

• Chinese:

那嘛 薩曼達 布達喃 嗡 伊hi耶hi 嘛嘿思瓦啦雅 斯哇哈

Nàma sàmàndá bùdánán wēng yīhiyéhi mahēisīwǎlayǎ sīwahā (romanisation)

Namaḥ samanta buddhānām oṃ ehyehi maheśvaraya svāhā (Sanskrit)

• Japanese:

オン・マケイシバラヤ・ソワカ

On makeishibaraya sowaka (romanisation)

Oṃ maheśvaraya svāhā (Sanskrit)

Both the Chinese and Japanese mantras are phonetic transcriptions of verses originally composed in Sanskrit.