Nio


Niō or Kongōrikishi are two wrathful and muscular guardians of the Buddha standing today at the entrance of many Buddhist temples in East Asian Buddhism in the form of frightening wrestler-like statues. They are dharmapala manifestations of the bodhisattva Vajrapāṇi, the oldest and most powerful of the Mahayana Buddhist pantheon. According to Japanese tradition, they travelled with Gautama Buddha to protect him and there are references to this in the Pāli Canon as well as the Ambaṭṭha Sutta. Within the generally pacifist tradition of Buddhism, stories of dharmapalas justified the use of physical force to protect cherished values and beliefs against evil. The Niō are also seen as a manifestation of Mahasthamaprapta, the bodhisattva of power that flanks Amitābha in Pure Land Buddhism and as Vajrasattva in Tibetan Buddhism.

Manifestations

Kongōrikishi are usually a pair of figures that stand under a separate temple entrance gate usually called Niōmon in Japan, hēnghā èr jiàng in China and Geumgangmun in Korea. The right statue is called Misshaku Kongō and has his mouth open, representing the vocalization of the first grapheme of Sanskrit Devanāgarī which is pronounced "a". The left statue is called Naraen Kongō and has his mouth closed, representing the vocalization of the last grapheme of Devanāgarī which is pronounced "". These two characters together symbolize the birth and death of all things. Similar to Alpha and Omega in Christianity, they signify "everything" or "all creation". The contraction of both is Aum, which is Sanskrit for The Absolute.

Misshaku Kongō or Agyō

Misshaku Kongō, also called, is a symbol of overt violence: he wields a vajra mallet "" and bares his teeth. His mouth is depicted as being in the shape necessary to form the "ah" sound, leading to his alternate name, "Agyō". Misshaku Kongō is Miljeok geumgang in Korean, Mìjī jīngāng in Mandarin Chinese, and Mật tích kim cương in Vietnamese. It is equivalent to Guhyapāda vajra in Sanskrit.

Naraen Kongō or Ungyō

Naraen Kongō, also called in Japanese, is depicted either bare-handed or wielding a sword. He symbolizes latent strength, holding his mouth tightly shut. His mouth is rendered to form the sound "" or "Un", leading to his alternate name "Ungyō". Naraen Kongō is Narayeon geumgang in Korean, Nàluóyán jīngāng in Mandarin Chinese, and Na la diên kim cương in Vietnamese.

Shukongōshin

A manifestation of Kongōrikishi that combines the Naraen and Misshaku Kongō into one figure is the Shukongōshin at Tōdai-ji in Nara, Japan. Shukongōshin, literally "vajra-wielding spirit", is Shūkongōshin or Shikkongōjin in Japanese, Jip geumgang sin in Korean, Zhí jīngāng shén in Mandarin Chinese, and Chấp kim cang thần in Vietnamese.

Hellenistic influence

Kongōrikishi are a possible case of the transmission of the image of the Greek hero Heracles to East Asia along the Silk Road. Heracles was used in Greco-Buddhist art to represent Vajrapani, the protector of the Buddha, and his representation was then used in China and Japan to depict the protector gods of Buddhist temples. This transmission is part of the wider Greco-Buddhist syncretic phenomenon, where Buddhism interacted with the Hellenistic culture of Central Asia from the 4th century BC to the 4th century AD.
to Shukongōshin. From left to right:
1) Heracles Heracles on coin of Greco-Bactrian king Demetrius I.
3 Vajrapani, the protector of the Buddha, depicted as Heracles in the Greco-Buddhist art of Gandhara.
4) Shukongōshin of Buddhist temples in Japan.（Sensō-ji）

Nio Zen Buddhism

Nio Zen Buddhism was a practice advocated by the Zen monk Suzuki Shōsan, who advocated Nio Zen Buddhism over Nyorai Zen Buddhism. He recommended that practitioners should meditate on Nio and even adopt their fierce expressions and martial stances in order to cultivate power, strength and courage when dealing with adversity. Suzuki described Nio as follows: "The Niō is a menacing God. He wields the kongōsho and he can crush your enemies. Depend on him, pray to him that he will protect you as he protects the Buddha. He vibrates with energy and spiritual power which you can absorb from him in times of need."

Influence on Taoism

Nio were also introduced into Chinese Taoism as Heng Ha Er Jiang. Within the Taoism novel Fengshen Yanyi, Zheng Lun and Chen Qi were finally appointed as the two deities.