Bodhisattva

== Important Bodhisattvas ==
[[File:Ksitigarbha Statue Mural Vietnam.jpeg|thumb|Statue of [[Kṣitigarbha|Ksitigarbha]], the background art depicts his pure land and attendant bodhisattvas. From a Buddhist temple in [[Ho Chi Minh City]], [[Vietnam]]]]

Buddhists (especially Mahayanists) venerate several bodhisattvas (such as Maitreya, Manjushri and Avalokiteshvara) which are seen as highly spiritually advanced (having attained the tenth [[Bhūmi (Buddhism)|bhumi]]) and thus possessing immense [[Iddhi|magical power]]. According to Lewis Lancaster, these "celestial" or "heavenly" bodhisattvas are seen as "either the manifestations of a Buddha or they are beings who possess the power of producing many bodies through great feats of [[Nirmana|magical transformation]]."<ref>Kawamura (ed) 1981, p. 154.</ref>

The religious devotion to these bodhisattvas probably first developed in [[north India]], and they are widely depicted in [[Gandharan Buddhism|Gandharan]] and [[Kashmir]]i art. In [[History of Asian art|Asian art]], they are typically depicted as princes and princesses, with royal robes and jewellery (since they are the princes of the Dharma).<ref name=":14" /> In [[Buddhist art]], a bodhisattva is often described as a [[beauty|beautiful]] figure with a serene expression and graceful manner. This is probably in accordance to the description of Prince [[Siddhārtha Gautama]] as a bodhisattva. The depiction of bodhisattva in Buddhist art around the world aspires to express the bodhisattva's qualities such as loving-kindness (''metta''), compassion (''karuna''), empathetic joy (''mudita'') and equanimity (''upekkha'').<ref name="Flanagan" />

Literature which glorifies such bodhisattvas and recounts their various miracles remains very popular in Asia. One example of such a work of literature is ''More Records of Kuan-shih-yin's Responsive Manifestations'' by Lu Kao (459-532) which was very influential in China.<ref>Kawamura (ed) 1981, pp. 138-139</ref> In Tibetan Buddhism, the ''[[Maṇi Kambum]]'' is a similarly influential text (a revealed text, or terma) which focuses on Chenrezig (Avalokiteshvara, who is seen as the country's patron bodhisattva) and his miraculous activities in [[Tibet]].<ref>[[Matthew Kapstein]], Remarks on the ''Maṇi bKa'-'bum'' and the Cult of Āvalokiteśvara in Tibet, in ''Tibetan Buddhism: Reason and Revelation'' edited by Steven D Goodman and Ronald M. Davidson, SUNY, 1992</ref><ref>{{Cite web |title=Maṇi Kambum |url=https://collab.its.virginia.edu/wiki/renaissanceold/Ma%E1%B9%87i%20Kambum.html |access-date=2022-05-05 |website=collab.its.virginia.edu}}</ref> 
[[File:Vishnu idol in Seema Malaka.jpg|thumb|upright|Statue of [[Upulvan]]-[[Vishnu]], [[Seema Malaka]], [[Sri Lanka]]]]
These celestial bodhisattvas like [[Avalokiteśvara|Avalokiteshvara]] ([[Guanyin]]) are also seen as compassionate savior figures, constantly working for the good of all beings. The Avalokiteshvara chapter of the ''Lotus Sutra'' even states that calling Avalokiteshvara to mind can help save someone from natural disasters, demons, and other calamities. It is also supposed to protect one from the [[Kleshas (Buddhism)|afflictions]] (lust, anger and ignorance).<ref name=":15">Williams 2008, pp. 221-225.</ref> Bodhisattvas can also transform themselves into whatever physical form is useful for helping sentient beings (a god, a bird, a male or female, even a Buddha).<ref name=":15" /> Because of this, bodhisattvas are seen as beings that one can pray to for aid and consolation from the sufferings of everyday life as well as for guidance in the path to enlightenment.<ref name=":15" /> Thus, the great translator [[Xuanzang]] is said to have constantly prayed to Avalokiteshvara for protection on his long journey to India.<ref>Kawamura (ed) 1981, p. 32.</ref>

=== Eight Main Bodhisattvas ===
[[File:Hermitage hall 342 - 03.jpg|thumb|[[Mañjuśrī]] figure from [[Candi Jago]], 14th century Java, Indonesia]]
In the Tibetan tradition, there are eight bodhisattvas known as the "Eight Great Bodhisattvas", or "Eight Close Sons" (Skt. ''aṣṭa utaputra''; Tib. ''nyewé sé gyé'') and are seen as the main bodhisattvas of Shakyamuni Buddha. These same "Eight Great Bodhisattvas" (Chn. ''Bādà Púsà'', Jp. ''Hachi Daibosatsu'') also appear in [[Chinese Esoteric Buddhism|East Asian Esoteric Buddhist]] sources, such as ''The Sutra on the Maṇḍalas of the Eight Great Bodhisattvas'' (八大菩薩曼荼羅經), translated by [[Amoghavajra]] in the 8th century and [[Faxian]] (10th century).<ref name=":19" /><ref>Wang, Michelle C. (2017) ''Maṇḍalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang'', p. 158. BRILL.</ref> The Eight Great Bodhisattvas are the following:<ref name=":19">Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, Dalai Lama, Santideva (1994). ''A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva's Way of Life,'' pp. 128-129, note 23. Shambhala.</ref>

* [[Manjushri|Mañjuśrī]] ("Gentle Glory") Kumarabhuta ("Young Prince"), the main bodhisattva of wisdom
* [[Avalokiteśvara]] ("Lord who gazes down at the world"), the savior bodhisattva of great compassion
* [[Vajrapani|Vajrapāṇi]] ("Vajra in hand"), the bodhisattva of protection, the protector of the Buddha (in East Asian sources, this figure appears as [[Mahasthamaprapta|Mahāsthāmaprāpta]])
* [[Maitreya]]  ("Friendly One"), will become the Buddha of our world in the future
* [[Kṣitigarbha]] ("Earth Source")
* [[Ākāśagarbha]] ("Space Source") also known as [[Ākāśagarbha|Gaganagañja]]
* [[Sarvanivāraṇaviṣkambhin]] ("He who blocks the hindrances")
* [[Samantabhadra Bodhisattva|Samantabhadra]] ("Universal Worthy", or "All Good")

=== In Theravada ===
While the veneration of bodhisattvas is much more widespread and popular in the Mahayana Buddhist world, it is also found in Theravada Buddhist regions. Bodhisattvas which are venerated in Theravada lands include Natha Deviyo ([[Avalokiteśvara|Avalokiteshvara]]), [[Maitreya|Metteya]] (Maitreya), [[Upulvan]] (i.e. [[Vishnu]]), [[Saman (deity)|Saman]] (Samantabhadra) and [[Pattini]].<ref name=":17">Holt, John Clifford (1991). ''Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka'', pp. 53-55. Oxford University Press.</ref><ref name=":18">Obeyesekere, Gananath (1987). ''The Cult of the Goddess Pattini,'' pp. 60, 313. Motilal Banarsidass.</ref><ref>Holt, J. (2000). ''[https://arts.ucalgary.ca/sites/default/files/teams/2/CLARE/Numata%20Chair/2000_holt.pdf The Hindu Buddha and the Buddhist Visnu: Religious Transformations in Indian and Sri Lanka.]'' University of Calgary.</ref> The veneration of some of these figures may have been influenced by Mahayana Buddhism.<ref name=":17" /><ref name=":18" /> These figures are also understood as [[Deva (Buddhism)|devas]] that have converted to Buddhism and have sworn to protect it.<ref name=":18" />

The recounting of Jataka tales, which discuss the bodhisattva deeds of Gautama before his awakening, also remains a popular practice.<ref name=":17" />

=== Female Bodhisattvas ===
[[File:『妙法蓮華経』「提婆達多品第十二」の内-“Devadatta,” Chapter 12 of the Lotus Sutra MET DT5210.jpg|thumb|A 12th century Japanese illustration of the nāga princess offering the jewel to the Buddha, from the ''[[Lotus Sutra]]'']]

[[File:騎龍弁財天-Benzaiten (Goddess of Music and Good Fortune) Seated on a White Dragon MET DP135895.jpg|thumb|Japanese illustration of [[Benzaiten]], seated on a white dragon. Some Japanese sources associate this figure with the naga princess in the Lotus sutra<ref>Faure, Bernard (2015). ''The Fluid Pantheon: Gods of Medieval Japan, Volume 1'', p. 301. University of Hawaii Press.</ref>]]

The bodhisattva [[Prajnaparamita#The wisdom goddess Prajñāpāramitādevi|Prajñāpāramitā-devi]] is a female personification of the perfection of wisdom and the ''Prajñāpāramitā sutras''. She became an important figure, widely depicted in Indian Buddhist art.

[[Guanyin]] (Jp: Kannon), a female form of Avalokiteshvara, is the most widely revered bodhisattva in East Asian Buddhism, generally depicted as a motherly figure.<ref name=":15" /> Guanyin is venerated in various other forms and manifestations, including [[Cundi (Buddhism)|Cundī]], [[Cintāmaṇicakra]], [[Hayagriva (Buddhism)|Hayagriva]], Eleven-Headed Thousand-Armed Guanyin and Guanyin Of The Southern Seas among others.

Gender variant representations of some bodhisattvas, most notably [[Avalokiteśvara]], has prompted conversation regarding the nature of a bodhisattva's appearance. Chan master [[Sheng Yen]] has stated that [[Mahāsattva]]s such as Avalokiteśvara (known as [[Guanyin]] in Chinese) are androgynous (Ch. 中性; [[pinyin]]: "zhōngxìng"), which accounts for their ability to manifest in masculine and feminine forms of various degrees.<ref>{{cite web |last1=Sheng Yen |title=圣严法师《观世音菩萨的性别》 |url=http://fodizi.net/qt/shengyanfashi/1299.html |access-date=2019-08-30 |website=佛弟子文库}}</ref>

In [[Tibetan Buddhism]], [[Tara (Buddhism)|Tara]] or Jetsun Dölma (''rje btsun sgrol ma'') is the most important female bodhisattva.<ref>Beyer, Stephan (2013). ''Magic and Ritual in Tibet: The Cult of Tara'', p. 13. Motilal Banarsidass.</ref> 

Numerous [[Mahayana sutras]] feature female bodhisattvas as main characters and discuss their life, teachings and future Buddhahood. These include ''The Questions of the Girl Vimalaśraddhā'' (Tohoku [[Kangyur]] - Toh number 84), ''The Questions of Vimaladattā'' (Toh 77), ''[[Śrīmālādevī Siṃhanāda Sūtra|The Lion's Roar of Śrīmālādevī]]'' (Toh 92), ''The Inquiry of Lokadhara'' (Toh 174), ''The Sūtra of Aśokadattā's Prophecy'' (Toh 76), ''The Questions of Vimalaprabhā'' (Toh 168), ''The Sūtra of Kṣemavatī's Prophecy'' (Toh 192), ''The Questions of the Girl Sumati'' (Toh 74), ''The Questions of Gaṅgottara'' (Toh 75), ''The Questions of an Old Lady'' (Toh 171), ''The Miraculous Play of Mañjuśrī'' (Toh 96), and ''The Sūtra of the Girl Candrottarā's Prophecy'' (Toh 191).<ref>{{Cite web |title=The Inquiry of Lokadhara, Introduction |url=https://read.84000.co/translation/toh174.html?id=&part=none |url-status=live |archive-url=https://web.archive.org/web/20220101195322/https://read.84000.co/translation/toh174.html?id=&part=none |archive-date=2022-01-01 |access-date=2022-01-01 |website=84000 Translating The Words of The Buddha |language=en}}</ref> 

=== Popular Figures ===
[[File:Sṛṣṭikartā Lokeśvara.jpg|thumb|Sṛṣṭikartā Lokeśvara (Avalokiteshvara in the process of creation), in which the bodhisattva takes on the form of Sṛṣṭikartā (creator) and emanates all the [[Hindu deities|Hindu gods]] for the benefit of sentient beings.]]

Over time, numerous historical Buddhist figures also came to be seen as bodhisattvas in their own right, deserving of devotion. For example, an extensive [[hagiography]] developed around [[Nagarjuna]], the Indian founder of the [[madhyamaka]] school of philosophy. Followers of Tibetan Buddhism consider the [[Dalai Lama]]s and the [[Karmapa]]s to be an emanation of [[Guanyin|Chenrezig]], the Bodhisattva of Compassion. Various [[Buddhism in Japan|Japanese Buddhist]] schools consider their founding figures like [[Kūkai|Kukai]] and [[Nichiren]] to be bodhisattvas. In Chinese Buddhism, various historical figures have been called bodhisattvas.<ref>Kawamura (ed) 1981, p. 157.</ref>

Furthermore, various [[Hindu deities]] are considered to be bodhisattvas in Mahayana Buddhist sources. For example, in the [[Karandavyuha Sutra|''Kāraṇḍavyūhasūtra'']], [[Vishnu]], [[Shiva]], [[Brahma]] and [[Saraswati]] are said to be bodhisattvas, all emanations of Avalokiteshvara.<ref>Studholme, Alexander (2002). ''The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra.'' State University of New York Press. p. 39-40.</ref> Deities like Saraswati (Chinese: ''Biàncáitiān'', 辯才天, Japanese: [[Benzaiten]]) and Shiva (C: ''Dàzìzàitiān'', 大自在天; J: [[Daikokuten]]) are still venerated as bodhisattva devas and [[dharmapala]]s (guardian deities) in [[East Asian Buddhism]].<ref>{{Cite book |last1=Hodous |first1=Lewis |title=A dictionary of Chinese Buddhist terms: with Sanskrit and English equivalents and a Sanskrit-Pali index |last2=Soothill |first2=William Edward |date=2004 |publisher=RoutledgeCurzon |isbn=0-203-64186-8 |location=London |oclc=275253538}}</ref> Both figures are closely connected with Avalokiteshvara.<ref>{{Cite book |author=Watson, Burton |title=The Lotus Sutra |date=1999 |publisher=Sri Satguru Publications |isbn=81-7030-633-7 |oclc=247391640}}</ref><ref>{{Cite journal |last=MacWilliams |first=Mark W. |date=1997 |title=Temple Myths and the Popularization of Kannon Pilgrimage in Japan: A Case Study of Ōya-ji on the Bandō Route |url=https://nirc.nanzan-u.ac.jp/nfile/2639 |journal=Japanese Journal of Religious Studies |volume=24-25 |pages=397}}</ref> In a similar manner, the Hindu deity [[Harihara]] is called a bodhisattva in the famed ''[[Nīlakaṇṭha Dhāraṇī]],'' which states: "O Effulgence, World-Transcendent, come, oh [[Hari]], the great bodhisattva."<ref>Chandra, Lokesh (1988). ''The Thousand-armed Avalokiteśvara,'' pp. 130-133. New Delhi: Abhinav Publications, Indira Gandhi National Centre for the Arts. {{ISBN|81-7017-247-0}}.</ref>

The empress [[Wu Zetian]] of the Tang dynasty, was the only female ruler of China. She used the growing popularity of Esoteric Buddhism in China for her own needs. Though she was not the only ruler to have made such a claim, the political utility of her claims, coupled with sincerity make her a great example. She built several temples and contributed to the finishing of the [[Longmen Grottoes|Longmen Caves]] and even went on to patronise Buddhism over [[Confucianism]] or [[Taoism|Daoism]]. She ruled by the title of "Holy Emperor", and claimed to be a Bodhisattva too. She became one of China's most influential rulers.<ref>{{Cite journal |last=Mackerras |first=Colin |date=2003 |title=Review of Buddhism, Diplomacy, and Trade: The Realignment of Sino-Indian Relations, 600—1400. Asian Interactions and Comparisons |url=https://www.jstor.org/stable/23732602 |journal=[[China Review International]] |volume=10 |issue=2 |pages=447–449 |jstor=23732602 |issn=1069-5834}}</ref><ref>{{Cite book |last=Sen |first=Tansen |url=https://www.worldcat.org/oclc/50279966 |title=Buddhism, diplomacy, and trade : the realignment of Sino-Indian relations, 600-1400 |date=2003 |publisher=University of Hawai'i Press |isbn=0-8248-2593-4 |location=Honolulu |oclc=50279966}}</ref>

=== Others ===
[[file:Vajrapani from Rig Sum Gonpo (Lords of the Three Families), view 1, collected by Sven Hedin in 1930, Efi Khalkha temple, Chahar, Inner Mongolia - Östasiatiska museet, Stockholm - DSC09310.JPG|thumb|Fierce bodhisattva [[Vajrapani]] from Inner Mongolia, [[Museum of Far Eastern Antiquities, Stockholm|Östasiatiska museet]], [[Stockholm]], [[Sweden]]]]

Other important bodhisattvas in Mahayana Buddhism include:

* [[Vajrasattva]], an important figure in Vajrayana Buddhism
* [[Vimalakirti]] the famous lay bodhisattva of the ''[[Vimalakirti Sutra|Vimalakīrti Nirdeśa]]''
* [[Akṣayamati]], the main character in the influential ''[[Akṣayamatinirdeśa Sūtra]]'' 
* [[Aṣṭasāhasrikā Prajñāpāramitā Sūtra#Chapters 30-32: Sadāprarudita and Conclusion|Sadāprarudita]], a major bodhisattva in the [[Prajnaparamita|Prajñāpāramitā]] sutras
* [[Sudhana]], the main character of the ''[[Gandavyuha|Gaṇḍavyūha Sutra]]''
* The Four [[Bodhisattvas of the Earth]] from the ''Lotus Sutra''
* [[Bhaiṣajyarāja]] or "Medicine King"
* [[Candraprabha]] ("Moon Light")
* [[Sūryaprabha]] ("Solar Light")
* [[Jambhala]], a bodhisattva of wealth
* [[Mahasthamaprapta|Mahāsthāmaprāpta]], the second attendant bodhisattva to Amitabha (after Avalokiteshvara)

=== Fierce bodhisattvas ===
[[File:Thangka Depicting Vajrabhairava, ca. 1740, Sotheby's.jpg|thumb|Thangka Depicting [[Yamantaka]], a wrathful manifestation of Manjushri in Tibetan Buddhism]]
While bodhisattvas tend to be depicted as conventionally beautiful, there are instances of their manifestation as [[Wrathful deities|fierceful and monstrous looking beings]]. A notable example is [[Guanyin]]'s manifestation as a [[preta]] named "Flaming Face" ([[:zh:面燃大士|面燃大士]]).<ref>{{cite web |author1=Master Yan Shou of Yong Ming Monastery |title=四十四世永明延壽大師 Patriarchs of the Forty-fourth Generation |url=http://www.drbachinese.org/vbs/publish/424/vbs424p012.htm |access-date=2019-10-17 |website=Vajra Bodhi Sea}}</ref> This trope is commonly employed among the [[Wisdom King]]s, among whom [[Mahamayuri|Mahāmāyūrī Vidyārājñī]] stands out with a feminine title and benevolent expression. In some depictions, her [[Vahana|mount]] takes on a wrathful appearance. This variation is also found among images of [[Vajrapani]].

In [[Tibetan Buddhism]], fierce manifestations (Tibetan: ''trowo)'' of the major bodhisattvas are quite common and they often act as protector deities.

=== Sacred places ===
[[File:Mt emei 1.JPG|thumb|Statue of Samantabhadra bodhisattva at [[Mount Emei]]]]
The place of a bodhisattva's earthly deeds, such as the achievement of [[enlightenment (Buddhism)|enlightenment]] or the acts of [[Dharma]], is known as a ''[[bodhimaṇḍa]]'' (place of awakening), and may be a site of [[pilgrimage]]. Many temples and monasteries are famous as bodhimaṇḍas. Perhaps the most famous bodhimaṇḍa of all is the [[Bodhi Tree]] under which [[Shakyamuni|Śākyamuṇi]] achieved Buddhahood. There are also sacred places of awakening for bodhisattvas located throughout the Buddhist world. [[Mount Potalaka]], a sacred mountain in India, is traditionally held to be Avalokiteshvara's bodhimaṇḍa.

In [[Chinese Buddhism]], there are four mountains that are regarded as bodhimaṇḍas for bodhisattvas, with each site having major monasteries and being popular for pilgrimages by both monastics and laypeople. These four sacred places are:<ref>Kawamura (ed) 1981, p. 139</ref>

* [[Mount Putuo]] for [[Guanyin]] ([[Avalokiteśvara]]), the bodhisattva of Compassion ({{zh|s=觀自在菩薩, 觀世音菩薩, 觀音菩薩|p=Guānzìzài Púsà, Guānshìyīn Púsà, Guānyīn Púsà|}})
* [[Mount Emei]] for [[Samantabhadra Bodhisattva|Samantabhadra]], the bodhisattva of practice ({{zh|s=普賢菩薩 普贤菩萨|p=Pǔxián Púsà}})
* [[Mount Wutai]] for [[Mañjuśrī]], the bodhisattva of wisdom ({{zh|s=文殊菩薩, 文殊师利菩薩, 曼殊室利菩薩, 妙吉祥菩薩|p=Wénshū Púsà, Wénshūshīlì Púsà, Mànshūshìlì Púsà, Miàojíxiáng Púsà}})
* [[Mount Jiuhua]] for [[Kṣitigarbha]], the bodhisattva of the great vow ({{zh|s=地藏菩薩 地藏菩萨|p=Dìzàng Púsà}})