From this sprang a lotus which unfolded to reveal Tara. Tara embodies the sacred feminine in Buddhism. Her presence in Buddhism can be traced back to the 6th century CE, prior to which there were no female bodhisattvas. Why two Taras? These virtuous queens are thought to have inspired the notion of two incarnations.
Green Tara is a youthful and sprightly figure; in Buddhism, her color represents energy and vigor. She sits in contemplative grace, with one limb ready to spring into action. White Tara sits on a fully blooming lotus, symbolic of day. Her color stands for truth, integrity, and wisdom. She is maternal compassion incarnate.
Buddhist iconography sometimes portrays her with seven eyes, evocative of her encompassing the vision of universal suffering. She removes obstacles in the path of her followers, especially ones which hinder spiritual practice.
Seated in the lotus position, White Tara exudes grace and serenity. In her left hand is a three-bloomed lotus plant. They represent the past, present Buddhas, Kashyapa and Sakyamuni and the yet to be born Buddha, Maitreya.
He is the Bodhisattva of Truth, a metaphoric representation of the abiding strength and goodness of Buddhist meditative practice. Samantabhadra is the guardian of all teachers of Dharma.
In this text, the Buddha teaches that wisdom is not an end in itself; it exists in order to be practiced and acquires value only when it benefits the living. The Buddha also expounds on the ten vows that Samantabhadra undertook on his path to complete Buddhahood.
These vows have become the cornerstone of Buddhist practice in East Asia. The tenth vow — to dedicate all virtues and merits earned through good deeds to other beings — is now an established Buddhist tradition. Samantabhadra is worshiped in Japan as the guardian of the Lotus Sutra. In esoteric traditions, he is called Vajradhara or Visvabhadra, with varied attributes. Tantric schools consider him to be the Primordial Buddha — eternal, boundless and wise beyond human comprehension.
Appropriately, paintings of Samantabhadra feature him in the nude with a deep blue body, suggestive of the limitless sky. Entwined around him is the white figure of Samantabhadri, his consort and the embodiment of the Great Mother. Bodhisattvas work to bring all beings to enlightenment.
Countless transcendent bodhisattvas are found in Buddhist art and literature, but these are among the most important. Avalokiteshvara represents the activity of Karuna -- compassion, active sympathy, gentle affection. Avalokiteshvara also represents the power of the Buddha Amitabha in the world and is sometimes portrayed as Amitabha's helper.
In art, Avalokiteshvara is sometimes male, sometimes female, sometimes genderless. Manjushri sees into the essence of all phenomena and perceives their nondual nature.
He clearly realizes the boundless nature of self. In art, Manjushri usually is depicted as a youth, representing purity and innocence. He often carries a sword in one hand. This is the vajra sword that cuts through ignorance and the snare of discrimination. In his other hand, or near his head, there is often a sutra scroll representing the Prajnaparamita perfection of wisdom texts. He may be resting on a lotus or riding a lion, representing princely nobility and fearlessness.
He is venerated as the savior of beings in hell and as a guide to deceased children. Kshitigarbha has vowed not to rest until he has emptied hell of all beings. He is also the protector of living children, expectant mothers, firemen, and travelers. Unlike other bodhisattvas who are portrayed as royalty, Kshitigarbha is dressed as a simple monk with a shaved head.
Often he holds a wish-fulfilling jewel in one hand and a staff with six rings in the other. The six rings indicate that the Bodhisattva protects all beings in the Six Realms. Often his feet are visible, representing his ceaseless travels to all who need him. In Pure Land Buddhism he is often paired with Avalokiteshvara in association with Amitabha Buddha; Avalokiteshvara enacts Amitabha's compassion, and Mahasthamaprapta brings to humanity the power of Amitabha's wisdom.
Like Avalokiteshvara, Mahasthamaprapta is sometimes depicted as male and sometimes as female. The bodhisattva of the beings suffering in hellish realms, or the bodhisattva of great vows. Dae Sae Zhi , Jp. Seishi , Viet. Mi Ruk , Jp. Miroku , Viet. Known for his benevolence. Moon Soo , Jp. Monju , Tib. Jampal Yang , Viet. Two wrath-filled and muscular guardians of the Buddha, standing today at the entrance of many Buddhist temples in Japan and Korea under the appearance of frightening wrestler-like statues.
They are manifestations of the Bodhisattva Vajrapani. The Nyingma school regards Padmasambhava as a second Buddha. Bo Hyun , Jp. Fugen , Tib. Kuntu Zangpo , Viet. Primarily worshipped in Chinese Buddhism. She represents the virtues of success in work and achievements. Also a manifestation of Avalokitesvara. Kum Kang Soo , Jp. Shukongojin , Tib. Channa Dorje - An early bodhisattva in Mahayana.
Bodhisattva of abundance and fertility.
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