White light will be from the west direction, 西方阿弥陀佛 or Amitābha. Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem), Hindi pronunciation: [əmɪtaːbʱə]; Amitābho; Chinese: 阿彌陀佛, Āmítuó Fó; Japanese: 阿弥陀如来, Amida; Tibetan: , Ö-pa-me) is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakaya. "Amitabha" is translatable as "Infinite Light," hence Amitabha is often called "The Buddha of Infinite Light."


According to the Larger Sūtra of Immeasurable Life Amitābha was, in very ancient times and possibly in another realm, a monk named Dharmakāra. In some versions of the sūtra, Dharmakāra is described as a former king who, having come into contact with the Buddhist teachings through the buddha Lokesvararaja, renounced his throne. He then resolved to become a buddha and so to come into possession of a buddhakṣetra ("buddha-field", a realm existing in the primordial universe outside of space time, produced by a buddha's merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which set out the type of buddha-field Dharmakāra aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be when reborn there.

In the versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharmakāra's eighteenth vow was that any being in any universe desiring to be born into Amitābha's Pure Land and calling upon his name even as few as ten times will be guaranteed rebirth there. His nineteenth vow promises that he, together with his bodhisattvas and other blessed Buddhists, will appear before those who call upon him at the moment of death. This openness and acceptance of all kinds of people has made the Pure Land belief one of the major influences in Mahāyāna Buddhism. Pure Land Buddhism seems to have first become popular in northwest India/Pakistan and Afghanistan, from where it spread to Central Asia and China
The sutra goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved buddhahood and is still alive in his land of Sukhāvatī, whose many virtues and joys are described.

The basic doctrines concerning Amitābha and his vows are found in three canonical Mahāyāna texts:
The
Larger Sukhāvatīvyūha Sūtra
The
Smaller Sukhāvatīvyūha Sūtra
The
Amitāyurdhyāna Sūtra (Sutra on the Meditation on Amitāyus).
Through his efforts, Amitabha created the "Pure Land" (净土, Chinese: jìngtŭ; Japanese: jōdo; Vietnamese: tịnh độ) called Sukhāvatī (
Sanskrit: "possessing happiness") . Sukhāvatī is situated in the uttermost west, beyond the bounds of our own world. By the power of his vows, Amitābha has made it possible for all who call upon him to be reborn into this land, there to undergo instruction by him in the dharma and ultimately become bodhisattvas and buddhas in their turn (the ultimate goal of Mahāyāna Buddhism). From there, these same bodhisattvas and buddhas return to our world to help yet more people.

Here's the pic:

Black light will be from the North direction, 北方不空成就佛 or Amoghasiddhi. Amoghasiddhi is one of the Five Wisdom Buddhas of the Vajrayana tradition of Buddhism. he is associated with the accomplishment of the Buddhist path and of the destruction of the poison of envy. His name means He Whose Accomplishment Is Not In Vain. His Shakti/consort is Tara, meaning Noble Deliverer or Noble Star and his mounts are garudas. He belongs to the family of Karma whose family symbol is the Double vajra/thunderbolt.


Amoghasiddhi is associated with the conceptual skandha or the conceptual mind (as opposed to the non-conceptual or sensational mind). His action towards the promotion of Buddhist paths is the pacification of evils. This is symbolised by Amoghasiddhi's symbol, the moon. He gestures in the mudra of fearlessness, symoblising his and his devotees' fearlessness towards the poisons or delusions.
He is usually coloured green in artwork and is associated with the
air or wind element. His season is summer and his heavenly quarter, the north.
Here's the pic:

The second part will be the purple light from the South direction, 南方宝生佛 or Ratnasambhava. Ratnasambhava's mandalas and mantras focus on developing equanimity and equality and, in Vajrayana buddhist thought is associated with the attempt to destroy greed and pride. His consort is Lochana and his mount is a horse or a pair of lions. His wrathfull manifestation is Gundari. Often included in his retinue is the worldy dharmapāla Jambhala.


Ratnasambhava is associated with the skandha of feeling or sensation and its relationship with consciousness. His activity in promoting Buddhism is enriching and increasing knowledge of Dharma. Ratnasambhava is associated with the jewel symbol, which corresponds with his family, Ratna or jewel. In artwork he is shown in the mudra of giving.
He is usually coloured yellow or gold. He is associated with the element earth, the heavenly quarter of the south and the season of autumn. His cardinal direction is the south.
In the Bardo Thodol, he is depicted in union with Mamaki and attended by the male bodhisattvas Akashagarbha and Samantabhadra and the female bodisattvas Mala and Dhupa.
In Tibet, Vaiśravaṇa, also known as Jambhala and Kubera, is considered a worldly dharmapāla, and is often depicted as a member of the retinue of Ratnasambhava.


Here's the pic of Ratnasambhava:

There are five wisdom Buddhas: North, South, East, West, and in the middle of all the directions.


So basically, I'm going to talk about the East direction first. The green light will be from the East direction, 东方阿閦佛 or Aksobhya who represents consciousness as an aspect of reality. Here's the pic of Aksobhya.
By convention he is located in the east of the Diamond Realm and is the lord of the Eastern Pure Land Abhirati ('The Joyous'), although the Pure Land of Akshobhya's western counterpart Amitabha is far better known. His consort is Mamaki and he is normally accompanied by two elephants. His color is blue and his attributes include the bell, three robes, and staff, along with a jewel, lotus, prayer wheel, and sword. He has several emanations.
This is the origin of Aksobhya:
Akshobhya appears in the "Scripture of the Buddha-land of Akshobhya" (阿閦佛國経 āchùfó guó jīng), which dates from 147 AD and is the oldest known Pure Land text. According to the scripture, a monk wished to practice the Dharma in the eastern world of delight and made a vow to think no anger or malice towards any being until enlightenment. He duly proved "immovable" and when he succeeded, he became the buddha Akshobhya.
Akshobhya is sometimes merged with
Acala (Japanese: 不動明王 Fudō myō-ō), whose name also means 'immovable one' in Sanskrit. However, Acala is not a buddha, but one of the Five Wisdom Kings of the Womb Realm in Vajrayana. Prior to the advent of Bhaisajyaguru (Yakushi), Akshobhya was the subject of a minor cult in Japan as a healing buddha, though even now both are found within the Shingon school of Buddhism in Japan. Recently, newly discovered Gandhari texts from Pakistan in the Bajaur Collection has been found to contain fragments of an early Mahayan sutra mentioning Aksobhya. Preliminary dating through paleography suggests a late first century to early second century AD provenance. More conclusive radiocarbon dating is underway. A complete analysis and report of the text is expected in late 2008.
Akshobhya 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. A mirror will reflect both a red rose or a bloody dagger just as they are.
Akshobhya’s blue color is closely linked to the mirror symbolism. Blue is the color of water, and water has the capacity to act as a clear mirror.

Who is the medicine Buddha? Below are the description:

Medicine Buddha
Yao Shih Fwo, one of the three foremost Buddhas of the Chinese Pantheon, is a Buddha of the past era. Better known to the people as the Buddha of Medicine or the Master of Healing, he is dear to the hearts of many, for they have indeed received his blessings in the forms of miraculous cures of all kinds of illness. The Buddha's efficacy in preventing calamities and granting prosperity besides curing illness has attracted a steady number of believers and devotees since the time of the Eastern Chin Dynasty (AD 317-420) to the present day.


The Sutra of the Buddha of Medicine (Bhaisajyaraja Sutra) was also translated into Chinese at that period of time which provided a full account on the peerless Buddha, his Paradise and his Twelve Great Vows. However the later translation made by Tripitaka Master Hsuan Tsang, the famous monk of the Tang Dynasty, known as The Sutra of the Master of Healing (Bhaisajyaguru - Vaidurya - Prabhasa Tathagata), is the more popular Sutra which is widely read by most people today.

The title 'Master of Healing', is a literal translation of his Sanskrit name 'Bhaisajyaguru', the Buddha who favours worshippers with relief from the troubles of the world. Apart from curing illness, warding such calamities as famine, drought and plague, granting longevity and assisting the dead, Yao Shih Fwo is known to have dispensed all kinds of mundane benefits to those who pray to him. Despite his great popularity, temples dedicated to him are very scarce so that those who wish to worship him may do so at temples where his images can be found. He is often found in a triad with Sakyamuni Buddha and Amitabha Buddha, and his symbols are either the medicine bowl or the pagoda. When depicted alone, he holds his symbol with his left hand and he is normally attended to by his prominent disciples, the Great Bodhisattvas 'Radiance of the Sun' and the 'Radiance of the Moon'

1. Karaniyam' atthakusalena,

yantasantam padam abhisamecca;

sakko uju ca suhuju ca,

suvaco cassa mudu anatimani.



2. Santussako ca subharo ca,

appakicco ca sallahukavutti;

santindriyo ca nipako ca,

appagabbho kulesvananugiddho.



3. Na ca khuddamacare kinci,

yena vinnu pare upavadeyyum;

sukhinova khemino hontu,

sabbasatta bhavantu sukhitatta.



4. Ye keci panabhutatthi,

tasa va thavara v'anavasesa;

digha va yeva mahanta,

majjhima rassaka anukathula.



5. Dittha va yeva adittha,

ye va dure vasanti avidure.

bhuta va sambhavesi va,

sabbhasatta bhavantu sukhitatta.



6. Na paro param nikubbetha,

natimannetha katthaci na kanci,

byarosana pathighasanna,

nannamannassa dukkamiccheyya.



7. Mata yatha niyam puttam,

ayusa ekaputtamanurakkhe;

evampi sabbabhutesu,

manasam bhavaye aparimanam.



8. Mettanca sabbalokasmi,

manasam bhavaye aparimanam;

uddham adho ca tiriyanca,

asambadham averamasapattam.



9. Tittham caram nissino va,

sayano yavatassa vitamiddho,

etam satim adhitttheyya,

brahmametam viharamidhamahu.



10. Ditthinca anupaggamma,

silava dassanena sampanno;

kamesu vineyya gedham,

na hi jatuggabbhaseyya puna retiti.



English Translation:

1. Who seeks to promote his welfare,

Having glimpsed the state of perfect peace,

Should be able, honest and upright,

Gentle in speech, meek and not proud.



2. Contented, he ought to be easy to support,

Not over-busy, and simple in living.

Tranquil his senses, let him be prudent,

And not be brazen, not frawning on families.



3. Also, he must refrain from any action

That gives the wise reasonn to reprove him.

(Then let him cultivate the thought:)

May all be well and secure,

May all beings be happy!



4. Whatever living creatures there be,

Without exception, weal or strong,

Long, huge or middle-sized,

Or short, minute or bulky,



5. Whether visible or invisible,

And those living far or near,

The born and those seeking birth,

May all beings ve happy!



6. Let none deceive or decry

His fellow anywhere;

Let none wish others harm

In resentment or in hate.



7. Just as with her own life

A mother shields from hurt

Her own son, her only child,

Let all-embracing thoughts

For all beings be yours.



8. Cultivate an all-embracing mind of love

For all throughout the universe,

In all its height, depth and breadth ---

Love that is untroubled

And beyond hatred or enmity.



9. As you stand, walk, sit or lie,

So long as you are awake,

Pursue this awareness with your might:

It is deemed the Divine State here.



10. Holding no more to wrong beliefs,

With virtue and vision of the ultimate,

And having overcome all sensual desire,

Never in a womb is one born again.

Supatipanno Bhagavato savakasangho
Ujupatipanno Bhagavato savakasangho
Nayapatipanno Bhagavato savakasangho
Samicipatipanno Bhagavato savakasangho

Yadidam cattari purisayugani
Atthapurisapuggala
Esa Bhavato savakasangho
Ahuneyyo
Pahuneyyo
Dakkhineyyo
Anjalikaraniyo
Anuttaram Punnakkhettam lokassati

Translation:
Of good conduct is the Order of the Disciples of the Blessed One.
Of upright conduct is the Order of the Disciples of the Blessed One.
Of wise conduct is the Order of the Disciples of the Blessed One.
Of proper conduct of the Order of the Disciples of the Blessed One.

This Order of the Disciples of the Blessed One
namely, these Four Pairs of Persons, the eight types of individuals,
is worthy of gifts,
worthy of hospitality,
worthy of offerings,
worthy of reverential salutation,
and is an incomparable field of merit for the World.

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