The inclination towards wealth resides within the heart of every individual, and the realm of Buddhism is no exception. In “Journey to the West,” it is recounted how, during their pilgrimage to the Western Heaven, Tang Sanzang and his disciples encountered an unexpected demand for bribery. Tang Sanzang had to reluctantly present a precious purple-golden alms bowl to obtain the scripture with sacred teachings. A similar tale is found in Buddhist scriptures: the Buddha Shakyamuni accepted a priceless pearl from a dragon maiden, valued at the equivalent of three thousand great chiliocosms, which led to her immediate enlightenment. Consequently, even Buddhism acknowledges the concept of a deity associated with wealth. So, who is the wealth deity venerated in Buddhism? How did the concept of a wealth deity originate within Buddhism?
The Guardian of the North, Vaishravana:
Vaishravana, also known as Vessavana in Pali, is one of the Four Heavenly Kings in Buddhism, originating from the Hindu deity Kubera, the god of wealth. He serves as both the guardian deity of the northern direction and the bestower of riches. In the murals of Dunhuang, Vaishravana is depicted spreading the Dharma across the seas and scattering gold and silver treasures, depicting his benevolent nature. Hence, he is highly revered among devotees.
Among the Four Heavenly Kings in Buddhism, Vaishravana reigns over the northern direction as the King of the North. Renowned for his generosity, he is also known as the King of Treasures. In Tibetan Buddhism, he is regarded as the manifestation of the Buddha of Wealth among the Five Dhyani Buddhas, while in Mahayana Buddhism, he is considered an emanation of Avalokiteshvara Bodhisattva. Devout prayers and offerings to him are believed to receive his abundant blessings.
Vaishravana, derived from Sanskrit, translates directly to “the King Who Hears Much.” In ancient lore, he was known as ‘Duowen,’ for his frequent attendance at the sermons of Shakyamuni. Leading the Yakshas, Rakshasas, and others, he guarded the northern realm of Yukadanta. He and the Auspicious Heaven are siblings, revered as benevolent deities in Indian mythology, bestowing blessings and safeguarding wealth.
Additionally known as Deva Pishacha, he is associated with the ancient kingdom of Doubap, misconstrued over time as “Dao Ba” and further misinterpreted as “eight-edged swords.” Consequently, Duowen Tianwang became revered in Japan as the divine sentinel, warding off adversaries and safeguarding the nation.
Duowen Tianwang of the North, also known as Pishamen, is depicted in verdant hues adorned in armor, wielding a precious umbrella in his right hand and clutching the divine mouse – a silver rodent – in his left. “Pishamen,” derived from Sanskrit, signifies “the one who hears much,” symbolizing fortune and virtue resonating across the four corners of existence. Residing in Mount Sumeru, he flourishes amidst abundant waters, utilizing his precious umbrella to subdue demonic forces and safeguard the wealth of beings.
During China’s Tang Dynasty, Emperor Tang Ming sought solace in the blessings of Duowen Tianwang to quell numerous uprisings, decreeing special veneration for him. Throughout the Tang armies, banners emblazoned with the image of Duowen Tianwang were raised, known as the “Heavenly King’s Banner,” ensuring the flourishing of military endeavors.
With the advent of Buddhism in Japan, many military commanders during the Warring States period embraced the faith, among them the renowned “Avatar of Pishamen,” Uesugi Kenshin, who proclaimed himself the embodiment of Duowen Tian. In the realm of transcendence, the virtuous child perceives the impermanence of worldly affairs, regarding wealth as mere dust, vowing to embark on the path of Bodhisattva practice. Once, in the presence of Manjushri Bodhisattva expounding the Dharma, the virtuous child sought guidance on how to cultivate the Bodhisattva way. Following Manjushri’s instructions, the virtuous child commenced a pilgrimage, paying homage to fifty-three wise mentors, thus weaving a tapestry of tales extolled in Buddhist scriptures as the “Fifty-Three Visits of the Virtuous Child.”
Journeying to Mount Potalaka, the virtuous child worshipped Avalokiteshvara Bodhisattva, receiving profound teachings that led to the manifestation of Bodhisattvahood. However, in the narrative of the “Complete Biography of Guanyin in the Southern Sea,” the virtuous child presents an entirely different facet: an orphan enduring asceticism on Mount Dahua. To test his sincerity, the virtuous child willingly leapt off a cliff with Lady Miao Shan (also known as Guanyin) when disguised celestial beings posed as bandits and malefactors. This genuine quest for enlightenment endeared the virtuous child to Guanyin’s side.
Various legends surround the origin of the “Virtuous Child.” Some claim that the multitude of treasures spontaneously emerging at his birth led to the moniker “Virtuous Child.” Guided by Manjushri Bodhisattva, the Virtuous Child visited fifty-three eminent teachers, culminating in enlightenment upon encountering Samantabhadra Bodhisattva. Alternatively, there’s a tale suggesting the Virtuous Child’s enlightenment under the tutelage of Guanyin Bodhisattva. The accounts diverge.
One legend recounts that Elder Fu Cheng had five hundred sons, with the Virtuous Child being the youngest. At the virtuous child’s birth, a plethora of treasures surged from the earth. Seeking counsel, Elder Fu Cheng consulted a diviner who bestowed upon the child the name “Virtuous Wealth.” In the realm of prosperity, wealth is perceived as the fertile soil from which virtuous deeds must sprout. To embark upon the path of enlightenment, one must cultivate practices akin to the pursuit of Buddhahood. Enduring a myriad of trials and tribulations, our protagonist embarked on a journey that led him to pay homage to a distinguished array of mentors, including Bhikkhus, venerable elders, Bodhisattvas, Brahmins, and celestial beings—53 illustrious guides in total. Ultimately, he found himself in the presence of Bodhisattva Samantabhadra, realizing the fulfillment of his aspiration to attain Buddhahood. Among the delightful companions gracing the realm of Avalokitesvara, the beloved figure of a youthful lad named Shancai stands out—a manifestation of joy and inspiration for the common folk.
