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InBuddhist thought, abodhisattva (Hindi,Devanagari: बोधिसत्व; Burmese: ဗောဓိသတ်;Sinhalese:බෝධිසත්ව;Chinese:菩薩; pinyin:púsà; Japanese pronunciation:bosatsu; Korean pronunciation:bosal; Vietnamese:bồ tát; Khmer:ពោធិសត្វ; Thai: โพธิสัตว์;Tibetan:སངས་རྒྱས་ཀྱི་མཚན་གཤམ་གསལ།) is a being who is dedicated to achieving completeBuddhahood. Conventionally, the term is applied to beings with a high degree of enlightenment. Bodhisattva literally means a "bodhi (enlightenment) being" inPali andSanskrit. Mahayana practitioners have historically lived in many other countries that are now predominantly Hindu or Muslim; remnants of reverence for bodhisattvas has continued in some of these regions.
The following is a non-exhaustive list of bodhisattvas primarily respected in Buddhism.
Chinese:虛空藏; pinyin:Xūkōngzàng; Japanese pronunciation:Kokūzō; Korean:허공장; Vietnamese:Hư Không Tạng, Khmer: អាកាសគភ៌; Thai: พระอากาศครรภโพธิสัตว์; sinhalese:ආකාශගර්භ;Tibetan:ནམ་མཁའི་སྙིང་པོ།,THL:Namkha'i Nyingpo) is abodhisattva who is associated with the great element (mahābhūta) ofSpace (ākāśa).
(Burmese: လောကနတ်;Chinese:觀音; pinyin:Guanyin; Japanese pronunciation:Kannon; Korean:관음; Vietnamese:Quán Thế Âm, Khmer:អវលោកិតេស្វរៈ, អវលោកេស្វរៈ, លោកេស្វរៈ;Sinhalese:අවලෝකිතේශ්වර,Thai: พระอวโลกิเตศวรโพธิสัตว์;.Tibetan:སྤྱན་རས་གཟིགས་,THL:Chenrézik)
The bodhisattva of Great compassion, the listener of the world's cries who uses skillful means to come to their aid; the most universally acknowledged bodhisattva in Mahayana Buddhism, also appears in Theravada and Vajrayana Buddhism. This bodhisattva gradually became identified predominantly as female inEast Asian Buddhism and its name may originally have been Avalokitāśvara.
(Chinese:地藏; pinyin:Dìzáng; Japanese pronunciation:Jizō; Korean:지장; Vietnamese:Địa Tạng, Khmer: ក្សិតិគភ៌; Mongolian: Сайенинбу; sinhalese:ක්ශිතිගර්භ; Thai: พระกษิติครรภโพธิสัตว์;Tibetan:ས་ཡི་སྙིང་པོ,THL:Sayi Nyingpo).
Kṣitigarbha is a bodhisattva primarily revered in East Asian Buddhism and usually depicted as aBuddhist monk. His name may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb". Kṣitigarbha is known for his vow to take responsibility for the instruction of all beings in thesix worlds between the death ofGautama Buddha and the rise ofMaitreya, as well as his vow not to achieveBuddhahood until allhells are emptied. He is therefore often regarded as the bodhisattva of hell-beings, as well as the guardian of children and patron deity of deceased children in Japanese culture.
(Chinese:大勢至; pinyin:Dàshìzhì; Japanese pronunciation:Daiseishi; Korean:대세지; Vietnamese:Đại Thế Chí; Khmer: មហាស្ថាមប្រាប្ត; sinhalese:මහාස්ථාමප්රාප්ත; Thai: พระมหาสถามปราปต์โพธิสัตว์; Tibetan:Tibetan:མཐུ་ཆེན་ཐོབ,THL:Thuchen Thöb)
Mahāsthāmaprāpta (Korean: Daeseji) is amahāsattva representing the power of wisdom, often depicted in a trinity withAmitābha and Bodhisattva Avalokiteśvara, especially inPure Land Buddhism. His name literally means "Arrival of the great strength".
In someBuddhist texts such as theAmitabha Sutra and theLotus Sutra, he is referred to asAjita.Burmese: အရိမေတ္တယျ;Chinese:彌勒; pinyin:Mílè; Japanese pronunciation:Miroku; Korean:미륵; Vietnamese:Di-lặc, Khmer: សិអារ្យមេត្រី, អរិយមេត្តយ្យ; Mongolian: Майдар, Асралт; Sinhalese:මෛත්රීය බුදුන්; Thai: พระศรีอริยเมตไตรย;Tibetan:བྱམས་པ་,THL:Jampa).
According to Buddhism, Maitreya is regarded as the future buddha in "Bhadrakalpa" (Auspicious aeon). In Buddhist tradition, Maitreya is a bodhisattva who will appear on Earth in the future, achieve completeenlightenment, and teach the puredharma. According to scriptures, Maitreya will be a successor to the present Buddha,Gautama Buddha.[1][2] The prophecy of the arrival of Maitreya refers to a time in the future when the dharma will have been forgotten by most on the terrestrial world. This prophecy is found in the canonical literature of all majorschools of Buddhism. Maitreya has also been adopted for his millenarian role by many non-Buddhist religions in the past such as theWhite Lotus as well as by modernnew religious movements such asYiguandao.
(Chinese:文殊; pinyin:Wénshū; Japanese pronunciation:Monju; Korean:문수; Vietnamese:Văn Thù, Khmer: មញ្ចុស្រី; Mongolian: Зөөлөн эгшигт;sinhalese:මංජුශ්රී; Thai: พระมัญชุศรีโพธิสัตว์;Tibetan:འཇམ་དཔལ་དབྱངས།,THL:Jampelyang)
Mañjuśrī is a bodhisattva associated withprajñā (transcendent wisdom) in Mahayana Buddhism. In Tibetan Buddhism, he is also ayidam. His name means "Gentle Glory".[3] Mañjuśrī is also known by the fuller Sanskrit name of Mañjuśrīkumārabhūta,[4] literally "Mañjuśrī, Still a Youth" or, less literally, "Prince Mañjuśrī".
Chinese:普賢菩薩; pinyin:Pǔxián; Japanese pronunciation:Fugen; Korean:보현; Vietnamese:Phổ Hiền, Khmer: សមន្តភទ្រ;Mongolian:Хамгаар Сайн; Sinhalese: සමන්තභද්ර;Tibetan:ཀུན་ཏུ་བཟང་པོ,THL:Küntu Zangpo, Thai: พระสมันตภัทรโพธิสัตว์}
Samantabhadra,Universal Worthy is associated with practice and meditation. Together with the Buddha and Mañjuśrī, he forms theShakyamuni trinity inBuddhism. He is the patron of theLotus Sutra and, according to theAvatamsaka Sutra, made the ten great vows which are the basis of a bodhisattva mahasattva. InChina, Samantabhadra is associated with action, whereas Mañjuśrī is associated with prajñā. In Japan, Samantabharda is often venerated by theTendai and inShingon Buddhism, and as the protector of theLotus Sutra byNichiren Buddhism.
(Chinese:金剛手; pinyin:Jīngāngshǒu; Japanese pronunciation:Kongōshu; Korean:금강수; Vietnamese:Kim cương thủ, Khmer: វជ្របាណិ; sinhalese: වජ්රපානි; Thai: พระวัชรปาณีโพธิสัตว์;Tibetan:ཕྱག་ན་རྡོ་རྗེ་,THL:Chakna Dorjé)
Vajrapāṇi (Sanskrit, "Vajra in [his] hand") is one of the earliest-appearing bodhisattvas in Mahayana Buddhism. He is the protector and guide of Gautama Buddha and rose to symbolize the Buddha's power.
Vajrapāṇi is extensively represented in Buddhist iconography as one of the three protective deities surrounding the Buddha. Each of them symbolizes one of the Buddha's virtues:Mañjuśrī manifests all the Buddhas' wisdom,Avalokiteśvara manifests all the Buddhas' compassion and Vajrapāṇi manifests all the Buddhas' power as well as the power of all fivetathāgatas. Vajrapāṇi is one of the earliestdharmapalas mentioned in thePāli Canon as well as be worshiped in theShaolin Monastery, in Tibetan Buddhism and in Pure Land Buddhism, where he is known as Mahasthamaprapta and forms a triad with Amitābha and Avalokiteśvara.
Manifestations of Vajrapāṇi can also be found in many Buddhist temples in China, Korea and Japan as dharma protectors called theNiō (仁王) or "Benevolent Kings". They are two wrathful and muscular guardians of the Buddha standing today at the entrance of many Buddhist temples inEast Asian Buddhism and are said to be dharmapala manifestations of Vajrapāṇi. They are also seen as a manifestations of Mahasthamaprapta in Pure Land Buddhism and asVajrasattva in Tibetan Buddhism.[5] In some texts, he is also described as the manifestation ofSakka, the ruler ofTavatimsa Devas.[6]
According to Japanese tradition, they traveled with Gautama Buddha to protect him, reminiscent of Vajrapāṇi's role in theAmbaṭṭha Sutta of thePali Canon. Within thegenerally pacifist tradition of Buddhism, stories of dharmapalas justified the use of physical force to protect cherished values and beliefs against evil. Vajrapāṇi is also associated withAcala, who is venerated asFudō-Myō in Japan, where he is serenaded as the holder of thevajra.[7]
There are several lists of four Bodhisattvas according to scripture and local tradition.
Popular Chinese Buddhism generally lists the following, as they are associated with theFour Sacred Mountains:
TheWomb Realm Mandala ofEsoteric Buddhism provides another enumeration. These bodhisattvas are featured in the Eight Petal Hall in the center of the mandala.
TheAvataṃsaka Sūtra mentions four bodhisattvas, each of whom expounds a portion of the Fifty-two Stages of Bodhisattva Practice.
TheLotus Sutra provides a list of bodhisattvas that are the leaders of theBodhisattvas of the Earth.
Chapter 7 of theHumane King Sutra provides an enumeration of five bodhisattvas, known as the "Five Bodhisattvas of Great Power (五大力菩薩)." There are two Chinese translations of this text, each providing an entirely different name to these figures. Their association with the cardinal directions also differs between versions.[8] They are as follows:
| Old translation (Kumaravija) | Direction | New translation (Amoghavajra) | Direction |
|---|---|---|---|
| 無量力吼 | West | Vajrapāramitā (金剛波羅蜜多) | Central |
| 雷電吼 | North | Vajrayakṣa (金剛夜叉) | North |
| 無畏方吼 | East | Vajratīkṣṇa (金剛利) | West |
| 龍王吼 | South | Vajraratna (金剛宝) | South |
| 金剛吼 | Central | Vajrapāṇi (金剛手) | East |
Ten Bodhisattas refer to ten future Buddhas as successors ofShakyamuni (Gautama) Buddha, in the following order. They are introduced as:
"Metteyyo Uttamo Rāmo, Paseno Kosalobibū, Dīghasoṇīca Caṅkīca, Subo, Todeyya Brahmano. Nāḷāgirī Pālileyyo, Bhodhisatthā imedasa anukkamena sabhodiṁ, pāpuṇissanti nāgate".
- The nobleMaitreya Buddha
- King Uttararama
- KingPasenadi of Kosala
- Abhibhū
- Dīghasoṇī
- Caṅkī (Candanī)
- Subha
- ABrahmin named, Todeyya
- Anelephant named, Nāḷāgirī
- The king of elephants, named Pālileyya[9]
TheNiṣpannayogāvalī provides a list of bodhisattvas known as the "Sixteen Honored Ones of the Auspicious Aeon." They also appear in a Sutra with the same title (賢劫十六尊). They are as follows, along with their respective associated directions:
| East | South | West | North |
|---|---|---|---|
Another set of sixteen are known as the "Sixteen Great Bodhisattvas" and make up a portion of theDiamond Realm Mandala. They are associated with the Buddhas of the cardinal directions.
| Akṣobhya (East) | Ratnasaṃbhava (South) | Amitābha (West) | Amoghasiddhi (North) |
|---|---|---|---|
According to theSūtra on Ten Methods of Rebirth in Amitābha Buddha's Land (十往生阿彌陀佛國經), those people who are devoted to attaining rebirth in theWestern Pure Land are protected by a great number of bodhisattvas. Twenty-five of them are given by name:
Tibetan:པདྨ་འབྱུང་གནས།,THL:Pemajungné,Mongolian:ловон Бадмажунай,Chinese:莲花生大士; pinyin:Liánhuāshēng
Padmasambhāva "Lotus-Born", also known asGuru Rinpoche, is a literary character ofterma,[10] an emanation of Amitābha that is said to appear totertöns in visionary encounters and a focus of Tibetan Buddhist practice, particularly in theNyingma school.
(Chinese:伽藍; pinyin:Qiélán; Vietnamese:Già Lam)
Only revered inChinese Buddhism andTaoism, Sangharama refer to a group of devas who guardviharas and the faith, but the title is usually referring to the legendary Chinese military generalGuan Yu, who became a dharmapala through becoming a Buddhist and making vows.
(Chinese:白傘蓋佛頂; pinyin:Bái Sǎngài Fúdǐng; Japanese pronunciation:Byakusangai Bucchō; Korean:시타타파트라),Tibetan:གདུགས་དཀར།,Mongolian:Цагаан шүхэрт)
Sitātapatrā "the White Parasol"[11] is a protector against supernatural danger. She is venerated in both Mahayana and Vajrayana traditions. She is also known asUṣṇīṣa Sitatapatra. Sitātapatrā is a powerful independent deity as she was emanated by Gautama Buddha from hisuṣṇīṣa. Whoever practices her mantra will be reborn in Amitābha'spure land as well as gaining protection against supernatural danger and black magic.
Chinese:韋馱; pinyin:Wéituó; Japanese pronunciation:Idaten; Korean:위타천; Vietnamese:Vi Đà,Tibetan:གདོང་དྲུག་,THL:Dongdruk,Mongolian:Арван Хоёр Нууд)Skanda is regarded as a devoted guardian of viharas and the Buddhist teachings. He is the leader of the twenty-four celestial guardian deities mentioned in theGolden Light Sutra. In Chinese temples, Skanda faces the statue of the Buddha in the main shrine. In others, he is on the far right of the main shrine, whereas on the left is his counterpart, Sangharama, personified as the historical general Guan Yu. In Chinese sutras, his image is found at the end of the sutra, a reminder of his vow to protect and preserve the teachings.
Mentioned in Shantideva'sBodhisattvacaryāvatāra.
(Ch: 日光,Rìguāng, Kr.Ilgwang, Jp:Nikkō) One of two attendants ofBhaisajyaguru, together withCandraprabha.
(Ch: 月光,Yuèguāng, Kr.Wolgwang, Jp:Gakkō) One of two attendants ofBhaisajyaguru, together withSūryaprabha.
(Ch. 多羅,Duō luó) Female bodhisattva, or set of bodhisattvas, in Tibetan Buddhism. She represents the virtues of success in work and achievements. Also a manifestation ofAvalokiteśvara.
Vasudhārā whose name means "stream of gems" in Sanskrit, is the bodhisattva of wealth, prosperity, and abundance. She is popular in many Buddhist countries and is a subject in Buddhist legends and art. Originally an Indian bodhisattva, her popularity has spread to Theravadin countries. Her popularity, however, peaks inNepal, where she has a strong following among the BuddhistNewars of theKathmandu Valley and is thus a central figure inNewar Buddhism.[12] She is named Shiskar Apa inLahul and Spiti.
The central figure of theVimalakirti Sutra where he is depicted as the ideal Buddhistlay follower.[13]
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