#The Bodhisattva Maitreya

[arinewman7]

The Bodhisattva Maitreya, the Buddha of the Future

11th century, Thakuri Period

Nepal (Kathmandu Valley)

Copper alloy with gilding and colour

[quo-usque-tandem]

The Bodhisattva Maitreya - Pakistan, 2nd century

[mahayanapilgrim]

Maitreya: The Loving Bodhisattva

1. Introduction to Maitreya:

Maitreya is considered the future Buddha, who will succeed Siddhartha Gautama, also known as Buddha Shakyamuni. Presently, Maitreya is believed to reside in the Tushita heaven, awaiting the opportune time to descend to Earth and teach the dharma.

2. Role as the Bodhisattva Regent:

Maitreya is seen as the bodhisattva regent of Buddha Shakyamuni, signifying his commitment to compassion and the well-being of all sentient beings. As a regent, Maitreya assists in preserving and disseminating the teachings of the current Buddha.

3. The Tushita Heaven:

In Buddhist cosmology, Tushita is one of the heavens where enlightened beings reside. Maitreya is said to be dwelling in the Tushita heaven, awaiting his turn to descend to the human realm and fulfill his role as the next Buddha.

4. Prophecy of Maitreya:

Various Buddhist traditions contain prophecies about the coming of Maitreya. These prophecies often describe a period of spiritual decline on Earth, followed by Maitreya's descent to restore the dharma and guide beings towards enlightenment.

5. Iconography and Symbolism:

Maitreya is commonly depicted seated in a relaxed posture with a hand resting on the cheek, indicating a contemplative and approachable demeanor. His iconography often includes symbols such as the stupa, a representation of enlightenment, and a water pot, symbolizing purity.

6. Maitreya in Mahayana Buddhism:

In Mahayana Buddhism, Maitreya is highly venerated, and there are numerous sutras dedicated to his teachings. The Maitreya Bodhisattva is considered an embodiment of boundless compassion and love, inspiring practitioners to cultivate these qualities.

7. Fifth Buddha of the Aeon:

Maitreya is prophesied to become the fifth Buddha of this cosmic era, following the current Buddha Shakyamuni. His arrival is seen as a period of renewed spiritual flourishing and a chance for sentient beings to attain enlightenment.

8. Maitreya's Teachings:

While the specific teachings of Maitreya are not fully revealed until his descent, it is generally believed that they will emphasize compassion, wisdom, and the path to liberation. His teachings are expected to be suitable for the spiritual capacities of the beings in that particular era.

9. Devotion and Practices:

Devotees often engage in practices and prayers dedicated to Maitreya to cultivate loving-kindness and prepare for his future advent. These practices may include meditation on compassion, recitation of Maitreya mantras, and rituals aimed at invoking his blessings.

10. Conclusion:

Maitreya, as the Loving One and future Buddha, holds a special place in Buddhist eschatology and serves as a source of inspiration for practitioners. The anticipation of Maitreya's arrival encourages Buddhists to continue their spiritual journey with the hope of contributing to a world guided by compassion and wisdom.

In summary, Maitreya's significance lies in his role as a bodhisattva regent, his awaited descent as the fifth Buddha, and the embodiment of compassion that he represents in Buddhist teachings.

[evander2511]

I know there's a lot deku au but not much where he's a bodhisattva. I know there him being zagreus or other different deity but i want more of him being the bodhisattva maitreya AU. Some of the trait and the description fit very well with izuku.

So we all know he run away from UA but just imagine AU yes he run away but in order to attain enlightement. While the other try to pursue him fail because he got help from the deva and bodhisattva so they never manage to find him

What do you think @psychomurderz

[panicinthestudio]

Pensive Bodhisattva, early 7th century

Three Kingdoms Period, Korea

Gilt bronze

H. 93.5 cm

National Treasure 83

This statue strikes a classic contemplative pose with one leg perched up on the other knee and the fingers of one hand raised against the cheek. This pose derived from the image of the young Indian Prince Siddhartha Gautama contemplating the nature of human life is quite common in Buddhist sculpture. In China, such pensive statues were most widespread in the 5th and 6th centuries, but in Korea they were most frequently produced in the 6th and 7th centuries. This Pensive Bodhisattva statue (designated National Treasure #83) is 93.5 cm high, making it the tallest of all extant pensive bodhisattvas from the Three Kingdoms period (1st century BCE – 668 CE). Other distinguishing features of this statue include the crown, which is called either a samsangwan (crown with three peaks) or a yeonhwagwan (lotus crown), and the simple yet elegant necklace that the prince wears on his exposed upper torso. This sculpture is widely admired for its benign smile and fine physical proportions, which make it a splendid object of religious worship. It closely resembles a red-pine bodhisattva from Koryuji Temple in Japan, which was established by a Silla monk. This artistic masterpiece is also a significant archaeological artifact that attests to the exchange of Buddhist images between Korea and Japan early in their history. Collection of the National Museum of Korea

[compassionmattersmost]

The Unchanging Nature of Our Pristine Mind

Introduction: “The luminous nature of mind, like the changeless sky, is unaffected by temporary events.” — Bodhisattva Maitreya Imagine for a moment a vast, clear sky—limitless, unbounded, and pure. No matter how many clouds pass through, how fierce the storms, or how thick the fog, the sky itself remains unchanged. It is always there, spacious and untouched by the ever-changing weather. This…

[ryin-silverfish]

Could you tell us more about fox spirits? or what you know about them? Since the Kitsune is the fox spirit that people popularize the most, information on the Huli Jing is difficult to search for.

*Deep Breath*

Man, oh man. On one hand, I am fascinated by fox spirits, on the other hand, entire books have been written on them (in Chinese), and there are a staggering amount of Qing dynasty fox tales in Yuewei Caotang Biji (阅微草堂笔记) and Liaozhai Zhiyi,(聊斋志异) it's hard to know where to start.

[Previous ask about nine-tailed foxes, the duality of auspicious and demonic, and Su Daji]

Fox spirits, like any other yaoguais, is an animal that has lived long enough and absorbed enough Qi to gain sentience. Through cultivation, they can eventually gain a human form.

According to Tang folklore, they need to wear a human skull on their head while bowing to the Dipper stars/moon, without the skull falling off, in order to transform into a human.

However, foxes are also talented shapeshifters and tricksters who have this reputation for seducing humans, male and female alike.

In earlier legends, that's just their nature, but Ming and Qing tales expanded on that, stating foxes have sex with human to drain their Qi or life force, because they need those to form an Inner Core——an orb of solidified Qi that contains all of their cultivation and life force.

(Usually, it's female foxes seducing human men, because they need some of that sweet, sweet Yang force to compliment their Yin.)

(But some Ming folklore collection said that male foxes also go after guys in the guise of women, while in others, male foxes are just seducers of women.)

(Oh, and there are actual lesbian foxes in Qing legends. Like Feng Sanniang from Liaozhai Zhiyi.)

But one must keep in mind that foxes, like all yaoguais, are not inherently good or evil. For every sexual predator and Daji-like temptress, there exists a graceful scholar, a chill friend, or a lovestruck girl (Liaozhai is full of human-fox romances).

Like, there is a tale in Yuewei Caotang Biji that's just a guy chatting with his 50-60 looking fox associate about how foxes cultivate. When asked why he's so candid about this stuff, he really sums up it best:

"There are good and bad ones among our kind, just like humans. If you humans don't shy away from speaking of human evil, why should I?"

He then proceeds to talk about how legit fox cultivators collect the essence of sun and moon like any regular Daoists, while the ones that seduce human and suck away their life forces are taking a shortcut and inviting heavenly retribution in the form of thunderbolts.

Other Qing legends introduce the hilarious concept that all aspiring foxes must pass an exam organized by the Lady of Mt. Tai, to, well, earn their cultivation permit. Not even foxes are free from the clutches of imperial examinations, it seems!

Still, their old auspicious association does give rise to the archetype of "cultivator/sorcerer foxes", as well as a higher chance of recruitment into the Celestial Bureaucracy.

Which might explain why foxes were so frequently venerated in popular religion. Like, northern China has this thing called the "Five Great Immortals" (五大仙), five species of cultivated animals that people worship:

Hu (胡), Foxes

Huang (黄), Weasels

Bai (白), Hedgehogs

Liu (柳), Snakes

Hui (灰), Rats

When I travelled to the city of Pingyao, Shanxi last summer, one of the sites I visited had a Yuan dynasty building, and its second level is a shrine dedicated to the "Fox Immortal", guardian of the imperial official's seal.

Fun fact: fox spirits have a habit of impersonating Buddhas and Bodhisattvas in Tang dynasty legends. Manjusri and Maitreya seems to be the most popular choice, and in 三遂平妖传, a Ming dynasty novel, "Sagely Old Lady"(圣姑姑) the heavenly fox also impersonates Bodhisattva Samantabhadra.

So imagine my surprise when I actually encountered some foxes next to a highway during the same trip, while visiting Mt. Wutai, Manjusri's sacred mountain!

[talonabraxas]

Avaloketishvara with the thousand arms / hands is one of the most known bodhisattvas.

In the vast realm of Mahayana Buddhism, Avalokiteshvara emerges as a beacon of compassion, a celestial figure celebrated across diverse cultures. This intricate exploration embarks on an odyssey through the layers of Avalokiteshvara's essence, unraveling the origins, various interpretations, and the profound symbolism encapsulated in the Thousand Arms manifestation.

Essence of Avalokiteshvara Avalokiteshvara, the compassionate Bodhisattva, embodies the very essence of Karuna—a boundless commitment to alleviating the suffering of all sentient beings. As we embark on this journey, envision Avalokiteshvara's form, standing as the earthly manifestation of the eternal Amitabha Buddha. His compassionate gaze spans the cosmos as he guards and protects the world during pivotal transitions, such as the departure of Lord Buddha and the anticipated appearance of the future Buddha, Maitreya.

Interpretations of Avalokiteshvara: The name "Avalokiteshvara" is not a mere label but a doorway to myriad interpretations. It resonates as "the lord who looks in every direction," reflecting his all-encompassing compassion. Yet, as we traverse cultural landscapes, his name transforms—becoming "Spyan-ras gzigs" in the lofty terrains of Tibet, "Nidü-ber üjegi" echoing in the vast Mongolian steppes, and "Lokeshvara," reverberating through the temples of Indochina and Thailand.

Origin in Mahayana Buddhism Within the embrace of Mahayana Buddhism, Avalokiteshvara emerges as a central figure—a Bodhisattva of profound significance. Dive into the core teachings as Avalokiteshvara, with unwavering resolve, vows to assist those in the throes of adversity. A pivotal decision unfolds as he postpones his own Buddhahood, choosing the arduous path of the Bodhisattva for the sake of sentient beings. The Mahayana Sutras, sacred scriptures revered in the Mahayana tradition, unfold a tapestry of wisdom surrounding Avalokiteshvara.

The Lotus Sutra (Saddharma Pundarika Sutra): Amidst the vast literature of Mahayana Buddhism, The Lotus Sutra emerges as a treasure trove of teachings. Avalokiteshvara takes center stage within its verses—a compassionate Bodhisattva, depicted with profound care for sentient beings.

Tibetan Tradition Avalokiteshvara's narrative takes on hues of mysticism and devotion in the highlands of Tibetan tradition. Delve into tales that weave dual origins—one from the heart of a compassionate monk and the other as the universal manifestation of the compassion of all Buddhas. Each story, a brushstroke on the canvas of Tibetan spirituality, adds layers to Avalokiteshvara's celestial portrait.

Thousand Arms Avalokiteshvara As we stand on the precipice of profound transformation, Avalokiteshvara's vow reverberates: "Should He Ever become disheartened in saving sentient beings, may his body shatter into a thousand pieces." Witness the symbolic metamorphosis as Avalokiteshvara becomes the Thousand Arms Bodhisattva—a visual symphony of overwhelming compassion and unwavering determination.

Symbolism and Miraculous Transformation: Marvel at the symbolism encapsulated in Avalokiteshvara's Thousand Arms and Heads. Amitabha Buddha, witness to the Bodhisattva's unwavering commitment, grants a divine intervention. Eleven shattered heads are replaced, not merely for aesthetics but as instruments to hear the cries and pleas of suffering beings. Thousand-fold arms unfold, not as a display of power but as a manifestation of compassion—reaching out to touch, heal, and uplift.

Mantras for Spiritual Connection In the sacred realm of spiritual practice, mantras serve as resonant chords connecting devotees with the divine. Here, we explore the melodic nuances of mantras associated with Avalokiteshvara, each a celestial invocation fostering a profound connection.

Notable Mantras:

O Mai Padme H: Within the cadence of this six-syllable mantra, Avalokiteshvara's compassion echoes through the chambers of Tibetan monasteries, a harmonious call to enlightenment.

Nama Saptn Samyaksabuddha Kon Tadyath o cale cule cunde svh: In the intricate brushstrokes of Shingon Buddhism, practitioners intone this mantra, unlocking layers of mystical significance.

On Arurikya Sowaka: The resonance of this mantra within the Shingon tradition unfolds like a sacred dance, each syllable invoking Avalokiteshvara's benevolent presence.

Namah Srimadavalokitesvaraya: Across the serene landscapes of Himal Pradesh, India, devotees chant this mantra, seeking solace in the compassionate embrace of Avalokiteshvara.

1000 Armed Chenrezig Avalokiteshvara Thangka

[megyulmi]

➠ Symbolism of Yuuji manifesting his domain on December 24:

In this post, I mentioned that the hand symbol Yuuji used to open his domain is similar to the Mudra associated with Bodhisattva Kṣitigarbha, who is known as Bodhisattva Jizō (地蔵) in Japanese Buddhism. Later, in another post on his domain, I mentioned him being a leading ‘companion’ of the dead to Sanzu River and having thought a bit more about it, I think it might not be a totally wrong assumption.

What caught my attention is the fact that it is still December 24 in the current timeline of JJK. Interestingly, the 24th of every month is a day of veneration of Jizō (along with the 18th).

For example, according to Konjaku Monogatari (今昔物語集, ‘Anthology of Tales Old and New’) Jizō Ennichi (縁日, ‘related day’; a day believed to have a special relation to a particular Buddha or Bodhisattva, as well as deity) was held on the 24th day of the month. Additionally, some religious texts state that Jizō will come from the south at the time of a person’s death and will lead them to the Pure Land of Maitreya, or Miroku (Japanese for ‘Maitreya Buddha’: the Buddha of the Future). Such assistance is guaranteed simply by thinking of Jizō, by reciting his name, or by making statues of him.

As repeatedly described in the Jizō stories of Konjaku (as well as Reigenki), Jizō would appear in this present life and help ignorant sentient beings in the age of degeneration. He would guide not only his devotees so that they would not fall into hell, but he would also save even those who had already fallen into the pit.

Another interesting detail is Yuuji’s smiling expression at the train station, as according to some stories (for example, the story of Moritaka of Kamo coming back to life with the aid of Jizō) he is described as a beautiful boy, whose features reminded one of sunlight reflected on the side of a mountain and before whom, all the officers and demon messengers prostrated themselves and paid homage, saying, ‘Bodhisattva Jizō has descended.’

Yuuji manifesting his domain on the same date might not be a coincidence and if the train station is truly his domain as we are assuming, we might see some sort of development along the lines of what I presumed in the above linked post.

[metmuseum]

Standing Bodhisattva Maitreya. early 8th century. Credit line: Gift of Muneichi Nitta, 2003 https://www.metmuseum.org/art/collection/search/72383

[mahayanapilgrim]

Maitreya ~ An Ornament of the Mahayana Sutras

Sanskrit: Mahayana Sutralamkara

Homage to all the buddhas and bodhisattvas.

Enlightenment

Just as the precious gem effortlessly

Shines with its own light,

So too, the buddhas, without thinking, Assuredly demonstrate their deeds.

[writerbuddha]

Just a question. I want to make a fic about the first Jedi and his disciples before Disney gets the drop on me. I'm only familar with disney canon. What miracles are associated with the buddha and the bodhissatva and what way can I characterize the philosophy of the force in buddhist terms?

The basic idea was that the first Jedi is basically a wandering Gautama Buddha and his disciples were basically the Eight Bodhisattva. Manjushri is known for his kindness and wisdom. Guanyin is kind and compassionate. Vajrapani is strength and protection incarnate. Maitreya is prophesized to bring balance to the force. Ksitigarbha swore to save everyone in the galaxy no matter how evil and no matter what it costs her and I don't really know much about the rest. Might even toss some characters like Sun Wukong and other buddhist associated characters.

The intent is to make the first jedi a real larger than life figure. God's amongst mortals who would make any other force user look like a joke. Yet also make them suprisingly human in that the first jedi just wants to help people and comfort them and doesn't want to use such powers in the first place for violence.

I also want to play around with the first sith and portray them as Eldritch abominations and monsters who feed of the weak and oppressed. Maybe they would be the Mara analogue in this telling.

Oh, this is intriguing! I love this concept!

Buddhism and Miracles

The Buddhist view on miracles, wonders, magic, superhuman powers is a quite complex one. There is a threefold distinction of Buddhism: the Buddhist science of the mind, Buddhist philosophy and Buddhist religion. The miracles of Gautama Buddha are belonging to the realm of Buddhist religion: it is proposed that through mental training one can achieve miraculous powers, as the basis of "miracles" is perfect control over one's own mind, like goldsmiths making the gold pure and workable, so they can use it to create wonderous things. The Buddha was reportedly manifested the ability to walk on water, to read other people's minds, to fly through air, to heal the wounded with his will, or growing a tree full of flowers and jewels out of his toothpick, calming down a raging elephant that attacked the village he visited, and so on. However, such miracles are all subordinate to the one true, genuinely miraculous power that one must strive for: the ability to guide people according to their mental development, for their own good, using suitable methods to fit these people.

It must be noted that in Buddhist mythology, miraculous powers are regarded as potential off-shoots of practice. Through mental training, one can develop the capacity to concentrate the power of the mind. But it's crucial to understand that in Buddhist thought, these abilities aren't dependent on the cultivation of wisdom and compassion: in stories, it's not just possible, but actually quite common for someone to gain such powers without any significant, or even meaningful spiritual and psychological progress. For this reason, the Buddhist view on these miraculous powers - should they exist at all - is that if you have them, that's a sign that you're making progress, but you mustn't brag about or reveal them, unless it's absolutely necessary. And unless you're fully awakened, these supernormal powers have a way of engendering supernormal defilements. The Buddha, like most most spiritual or religious teachers of the East, warned against those individuals who display miracles to attract people to their traditions, because there is a good chance that they're tricksters led by greed, or that their holiness is on shaky grounds.

The wholesome and unwholesome use of miracles

There is a story about the fifteen days of the miracles demonstrated by the Buddha, all performed in response to the relentless claims of six ascetics who claimed, the teachings of the Buddha are invalid, as they possess mystic powers far grater than him. The Buddha outdid every single miracles the ascetics were able to produce. Since such display of special powers was done in order to arouse or strengthen faith - which is, in Buddhism, refers to trust or confidence in the Buddha's path of practice and one's own potential for enlightenment - the performance of the fifteen miracles was a wholesome act. And likewise, there's the story of Khema: she was a young, extraordinarily beautiful queen, who was clinging on physical beauty. When she met the Buddha, he was able to read her mind, and he manifested a time-lapse of a young and even more beautiful woman, aging it to middle age, old age, very old age, then to dust. As a result, Khema realized the true, impermanent nature of the object of her attachment. This is another example for the wholesome use of miracles.

In Star Wars, this can be likened to Master Yoda using the Force in Episode V to rise Luke Skywalker's x-wing out of the swamp: this "miracle" was demonstrated to arouse trust and confidence in Jedi teachings and in his apprentice's own potential to become a Jedi. You can see that Jedi Knights are demonstrating their abilities only "for knowledge and defense" as Yoda said.

When it comes to unwholesome uses of miracles, we have the story of Pindola Bharadwaja, who was one of the Buddha's first disciples. It's said that one day, a wealthy merchant, who didn't believe in the existence of the extraordinary powers of holy men, challenged them: he suspended a beautiful and expensive sandalwood alms bowl from the top of a really high bamboo pole, and said, the master who can get it down, can keep it. Pindola Bharadwaja, who progressed very fast in his mental training, and attained several miraculous powers as a result, stepped forward. He rose into the air easily and took the bowl. The people were in awe, but their excitement alerted the Buddha who arrived to the scene. He broke the bowl into pieces and said, he is very displeased by the public display of such miracles, likening it to prostitution that is done for the sake of cheap delights.

That's because this miracle wasn't performed to benefit others, it didn't arouse trust or confidence in the Buddhist path and in one's own potential for enlightenment. It was done to impress and to show off, thus, it was distasteful. In Star Wars, this can be compared to Anakin Skywalker using the Force in Episode II to fly a fruit through air in order to impress Padmé - he even admits, "If Master Obi-Wan caught me doing this, he'd be very grumpy."

Bodhisattvas

Bodhisattva can mean anyone who vows to become enlightened in order to relieve the suffering of all beings, but there are also celestial Bodhisattvas, who are realized beings, inspired by the wish to attain complete enlightenment, and have vowed to be reborn in the world to help all living beings. They're deity-like beings, however, it should be noted that these Bodhisattvas are representing our potentials.

Guanyin - or Avalokitesvara or Chenrezig - is enlightened compassion, Vajrapani is the powerful energy of enlightenment that can be utilized to do many good things, Manjushri is the enlightened wisdom. I think the most important ability that these Bodhisattvas are said to possess, is that they're able manifest themselves in hundreds or even thousands of bodies simultaneously.

In this essay of mine, I examined Jedi teachings and how the Force works - these are, on the fundamental level, identical to Buddhist philosophy. I hope it will help:

Māra and the Dark Side of the Force

In Buddhism, although Māra is depicted as a god or demon, he is an aspect of the mind and the heart: the inner experience of all forms of attachment, greed, hatred, and delusion, everything that interferes with and puts to an end our spiritual practice. His "armies" are sensual desire, discontent, hunger and thirst, craving, laziness, fear, indecisive wavering (doubt), restlessness, longing for the transitory things in life (gain, praise, honor, and fame), and praising oneself and belittling others. His three "daughters" are thirst, delight and desire.

When Māra is discussed as an external being, he is said to reside in the highest heavenly realms of cyclic existence, thus, he enjoys long life, power, privileges and pleasures. But it must be noted that he is, like any other being, subjected to Karma, birth and death, and there are stories that gave a closure to him as an external entity: he ends up being a Buddhist himself. So, if you wish to draw an analogy with Māra in a complex and intriguing story you draw up, I suggest to use the Son as his Star Wars counterpart. He embodies the dark side of the Force, but he is also the mosaic of the light side and the dark side just like all living beings in George Lucas' Star Wars universe.

The story of Devadatta as a potential inspiration

If you would like to use Buddhist stories as inspiration for the Sith, I recommend you the story of Devadatta, the Buddha's enemy. In the Theravada tradition, Devadatta, who was one of the disciples of the Buddha, attained several miraculous powers through mental training, but no wisdom and compassion. His miracles convinced a crown prince, Ajatasattu, that he is a great teacher. But Devadatta became obsessed with his own skills and sought fame and power, declaring, he should be the one who leads the Order of Buddhists and not the Buddha. Even though his miraculous powers began to fade as his mind became clouded by such afflictions, he started to preach his own teachings, claiming, they're from the Buddha himself.

The Buddha warned him that he is on the path of self-destruction but Devadatta was relentless. Long story short, he was so consumed by greed that he eventually convinced prince Ajatasattu to kill his father, the king, and usurp the throne, while he assassinates the Buddha. As an attempt, he unleashed a raging elephant, but it was calmed by the loving-kindness of the Buddha, and his other attempts failed as well. Although Ajatasattu took the throne, the public was so resented of Devadatta that he was forced to withdraw his support. After this, he tried to cause a schism in the Order, but his followers were won over by the Buddha. Devadatta eventually died of sickness, his bad mental state supposedly ate into his physical health, however, in his final moments, he realized his mistakes.

The story of Devadatta, in my opinion, is an ideal inspiration for the first Sith, if we go with the notion that the Sith were Force-sensitives who left the Jedi Order. This is in Disney canon, I think. If we go with the fact that according to George Lucas, the Sith ruled the known universe before they destroyed themselves, we have a more complex situation, because that would imply that the first Jedi started out as a Sith apprentice or a Sith Lord, like Gautama Buddha started out as a prince living in luxury, and not a great spiritual teacher, or that the Sith were able to gain control over the galaxy, like Darth Sidious did, with the difference that there wasn't an Emperor, but many warring Sith Lords who all sought to rule the whole galaxy.

[blrowanducks-blog]

Hayagriva, ritual mask

Hayagriva is a Great Protector (vidyaraja) and, together with Yamantaka, one of the most popular personal, tutelary deities (yidam) among the Gelugpa, particularly in Mongolia. It is a figure devotees could choose to identify with in their meditations (Yidam). Originally conceived as a form of the Hindu god Vishnu, Hayagriva was brought into the Buddhist pantheon in the sixth century as a manifestation of Avalokiteshvara, the Bodhisattva of Compassion, and a member of the Lotus Family of deities presided over by the Buddha Amitabha. His main role is as a destroyer of the obstacles standing in the way of enlightenment and as a Great Protector, particularly of the integrity of sacred texts.

Hayagriva is one of the very few yidams to assume a role as Great Protector in the 'tsam' ritual dance. The Mongolian tsam dances have an important artistical side. They include dances, musics and luxurious costumes, and have a didactic side since they represent a scenary or some persons from Buddhist philosophy. It's also supposed to bring good fortune to people. In the 19th century, more than 500 among the 700 monasteries of Mongolia had their own vision of the dance. Like Buddhas and bodhisattvas, the yidam were often generally ranked too high to appear in the dance. Although the nineteenth-century Russian Mongolist Aleksei Pozdneyev does not mention Hayagriva's participation in the Erleg Khan (Yama) tsam, Hayagriva did play a role in several different Tibetan performances, especially at Kumbum in Amdo. Similarly, in the tsam held as part of the ritual Mani Rimdu, Hayagriva has profound significance. Mani Rimdu's style was strongly influenced by Mindroling, a Nyingmapa monastery known for its elaborate dances using a hundred or more masks, whose head lama in the seventeenth century, Gyurme Dorje, was the guru of the broad-minded Fifth Dalai Lama. It was the Great Fifth who actively promoted the sacred dance among the Gelugpa and later influenced its development in Mongolia. In Mani Rimdu, which revolves around the figure of the Lord of the Dance (identified with Lokeshvara and Avalokiteshvara), Hayagriva is the "wisdom mind hero living inside Lokeshvara's heart" and is called on to perform a horse dance in which he "dissolves the three worlds into the objectless realm."

This large papier-mâché mask of Hayagriva depicts him in his role as one who expels demons and defines borders and who builds a Diamond Pavilion to keep out obstructive forces where devotees may dwell until Maitreya, the Future Buddha arrives.

[journeytothewestresearch]

What "Bodhisattva" even mean? Are they like a messager or middle man?

They are an enlightened being who foregoes nirvana in order to save countless people from the suffering that keeps man trapped in samsara.

This is the official entry in the Princeton Dictionary of Buddhism (2014):

Bodhisattva (P. bodhisatta; T. byang chub sems dpa’; C. pusa; J. bosatsu; K. posal 菩薩). In Sanskrit, lit. “enlightenment being.” The etymology is uncertain, but the term is typically glossed to mean a “being (SATTVA) intent on achieving enlightenment (BODHI),” viz., a being who has resolved to become a buddha. In the MAINSTREAM BUDDHIST SCHOOLS, the Buddha refers to himself in his many past lifetimes prior to his enlightenment as a bodhisattva; the word is thus generally reserved for the historical Buddha prior to his own enlightenment. In the MAHĀYĀNA traditions, by contrast, a bodhisattva can designate any being who resolves to generate BODHICITTA and follow the vehicle of the bodhisattvas (BODHISATTVAYĀNA) toward the achievement of buddhahood. The Mahāyāna denotation of the term first appears in the AS˙ T˙ ASĀHASRIKĀPRAJÑĀPĀRAMITĀ, considered one of the earliest Mahāyāna sūtras, suggesting that it was already in use in this sense by at least the first century BCE. Schools differ on the precise length and constituent stages of the bodhisattva path (MĀRGA), but generally agree that it encompasses a huge number of lifetimes—according to many presentations, three incalculable eons of time (ASAM˙ KHYEYAKALPA)—during which the bodhisattva develops specific virtues known as perfections (PĀRAMITĀ) and proceeds through a series of stages (BHŪMI). Although all traditions agree that the bodhisattva is motivated by “great compassion” (MAHĀKARUN˙ Ā) to achieve buddhahood as quickly as possible, Western literature often describes the bodhisattva as someone who postpones his enlightenment in order to save all beings from suffering. This description is primarily relevant to the mainstream schools, where an adherent is said to recognize his ability to achieve the enlightenment of an ARHAT more quickly by following the teachings of a buddha, but chooses instead to become a bodhisattva; by choosing this longer course, he perfects himself over many lifetimes in order to achieve the superior enlightenment of a buddha at a point in the far-distant future when the teachings of the preceding buddha have completely disappeared. In the Mahāyāna, the nirvān˙ a of the arhat is disparaged and is regarded as far inferior to buddhahood. Thus, the bodhisattva postpones nothing, instead striving to achieve buddhahood as quickly as possible. In both the mainstream and Mahāyana traditions, the bodhisattva, spending his penultimate lifetime in the TUS˙ ITA heaven, takes his final rebirth in order to become a buddha and restore the dharma to the world. MAITREYA is the bodhisattva who will succeed the dispensation (ŚĀSANA) of the current buddha, GAUTAMA or ŚĀKYAMUNI; he is said to be waiting in the tus˙ ita heaven, until the conditions are right for him to take his final rebirth and become the next buddha in the lineage. In the Mahāyāna tradition, many bodhisattvas are described as having powers that rival or even surpass those of the buddhas themselves, and come to symbolize specific spiritual qualities, such as AVALOKITEŚVARA (the bodhisattva of compassion), MAÑJUŚRĪ (the bodhisattva of wisdom), VAJRAPĀN˙ I (the bodhisattva of power), and SAMANTABHADRA (the bodhisattva of extensive practice). In Western literature, these figures are sometimes referred to as “celestial bodhisattvas.” In Korea, the term posal also designates laywomen residents of monasteries, who assist with the menial chores of cooking, preserving food, doing laundry, etc. These posal are often widows or divorcées, who work for the monastery in exchange for room and board for themselves and their children. The posal will often serve the monastery permanently and end up retiring there as well (Buswell & Lopez, 2014, p. 134).

Also check out the Wikipedia article:

Source:

Buswell, R. E., & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press.

[radical-revolution]

The four fearlessnesses of The Buddha

1) He has no fear in saying that all phenomena have always been enlightened, because there is no opponent who can contradict him.

2) He has no fear in saying that defilements are obstacles to enlightenment, and therefore they need to be destroyed, because no one can contradict him.

3) He has no fear in saying that the 37-fold Bodhisattva path is the path that will

take you to enlightenment, because again no one can contradict or defeat him.

4) And then he has no fear to claim that he has attained nirodha, the cessation of suffering.

What do these four fearlessnesses do? First, Buddha has actualised the truth that all phenomena are the truth of suffering, and he will guide all other beings to actualise it. He has abandoned the cause of all suffering, and he will guide others to do the same. He has practised the path to the cessation of suffering, and he will guide others to do the same. He has obtained the cessation of

suffering, and he will guide others reach the same. And this is what the four fearlessnesses do.

Excerpts from BUDDHA-NATURE

MAHAYANA-UTTARATANTRA-SHASTRA

By Arya Maitreya

With Commentary by

DZONGSAR JAMYANG KHYENTSE RINPOCHE

[caputvulpinum]

Do bodhisattvas count as non-Christian saints?

If you're asking if dogma would recognize them as such, no, there are only Christian saints do not look at Saint Daddy of Nazareth or any other contemporary-to-Jesus saints who would have considered themselves Jewish. do not

If you're asking if the bodhisattva are the equivalent for Christian saints of Buddhism, no. Bodhisattva are closer to being an equivalent to Jesus than they are to how saints work within Christian theological practices. Many Western sources will claim bodhisattva are "the Buddhist saints", but literally just a single two second skim of Wikipedia will prove that wrong:

According to Buddhism, Maitreya is regarded as the future buddha. Buddhist tradition, Maitreya is a bodhisattva who will appear on Earth in the future, achieve complete enlightenment, and teach the pure dharma. According to scriptures, Maitreya will be a successor to the present Buddha, Gautama Buddha. 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 major schools of Buddhism.

Like. That's not what Christian saints look like. That's more analogous to Revelations and the Second Coming of Christ than it is to anything Sissy Boy Francis ever gets to go #mood about.

The best advice I can always give in situations like this is to stop thinking about non-Western religion through the lens of Western religion. Even in the rare cases where they do line up nicely, it makes you think that religious hegemony is a norm across cultures, and it's always an innately racist paradigm to be working within, because you aren't approaching these cultures and religions as their own distinct and unique entities, you're approaching them with the assumption that all religions are basically just Christianity at the end of the day.