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  FOUR BOSATSU OF
COMPASSION (or MERCY)
Bosatsu 菩薩 (Japanese)
Bodhisattva (Sanskrit)
From Mahayana Buddhism
Throughout Asian, there are four widely revered Bodhisattva, each symbolizing different aspects of Buddhist belief and practice. They are the Kannon Bosatsu (boundless compassion), Monju Bosatsu (wisdom), Fugen Bosatsu (praxis, or practice), and Jizō Bosatsu (vast patience and salvation from suffering). Yet, technically speaking, compassion (Sanskrit = Karuna; Japanese = Jihi 慈非) is the defining characteristic of all Bosatsu, and all Bosatsu, by definition, have willingly delayed their entry into Nirvana -- out of compassion -- to save the vast multitude of souls still caught in the cycle (wheel) of birth and death. This grouping of four is thus arbitrary. It refers simply to four of the most popular and venerated Bosatsu in the Asian region.
In the centuries following Buddhism’s introduction in India around 500 BC, moreover, a system of vows was developed -- the 48 Vows of the Bodhisattva -- for those seeking to achieve the Bodhisattva state. The vows differ somewhat among the Tibetan, Chinese, and Japanese traditions, but all originated from the vows taken and then dutifully fulfilled by Hōzō Bosatsu (who then becomes Amida Buddha). Among the four, the most widely venerated throughout Asia is the Goddess of Mercy (Goddess of Compassion), known as Kannon in Japanese.
In addition to compassion, there are six perfections (Skt. Parmitas) that a Bodhisattva must cultivate in order to attain Buddhahood, to which four more perfections were added in later times:
- Generosity (Skt. Dana-paramita); selfless and impartial generosity
- Discipline (Skt. Shila-paramita); observance of the ethical regimen
- Patience (Skt. Kshanti-paramita); patient endurance of difficulties
- Energy (Skt. Virya-paramita); zealous energy in perseverance
- Meditation (Skt. Dhyana-paramita); mindful absorption in meditation
- Wisdom (Skt. Prajna-paramita); wisdom of transcendent insight
Four more perfections were added in later times:
- Right method (or means)
- Vows
- Manifestation of 10 powers
- True understanding of all dharmas (laws)
Below text adapted largely from:
www.buddhanet.net/e-learning/history/b_fbodi.htm
www.buddhanet.net/e-learning/buddhistworld/japan.htm
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Gokō Shii Amida 五刧思惟阿弥陀 (aka Hōzō Bosatsu). Tōdaiji Temple (Nara), 13th Century.
Hōzō practiced for a long time (five kapla) before attaining enlightenment, and is thus shown with thick hair. One kalpa (Jp. = Kō) is the period required to empty a ten-square mile city of poppy sees, if one seed were removed every three years. <Source: Enlightenment Embodied, The Art of the Japanese Buddhist Sculptor (7th - 14th Centuries). Japan Society, 1997. ISBN 0-913304-43-3.
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1. Hōzō Bosatsu (aka Amida Nyorai)
Skt. Dharmakara. The Sutra of Infinite Life (Jp. = Muryojukyō 無量壽經) records the discourses delivered by the Historical Buddha at Vulture Peak in Rajagriha (India), where he speaks of the 48 vows made by Hōzō Bosatsu 法蔵菩薩 (also spelled Hozo or Houzou) to help all sentient beings achieve salvation. As a human, Hōzō was a king who gave up his throne after hearing the teachings of Lokesvararaja Buddha ((Sejizaiō Butsu 自在王佛).
After eons of practice, he made 48 vows 四十八願 and thereafter achieved Buddhahood, becoming known as Amida, the Buddha of Infinite Life. Those who believe in Amida will be reborn in the Buddha Land of Perfection (the “Pure Land”). Of the 48 vows, the 18th vow is most important. In this vow, Hōzō Bosatsu aspires for the universal salvation of all beings. It reads:
"Upon my attainment of Buddhahood, if sentient beings in the ten quarters -- who have sincerity of heart, hold faith, and wish to be born in my land -- repeat my name up to ten times, yet are unable to be reborn in my land, then may I fail to obtain enlightenment."
The 48 vows of Hōzō Bosatsu have survived into modern times, and variations on the vows are used by laity, nuns, and monks in Tibet, China, and Japan.
 2. Kannon Bosatsu (Skt : Avalokitesvara)
Commonly known in English as the Goddess of Mercy, Kannon is perhaps the most venerated and most popular Buddhist deity in mainland Asia. Kannon embodies “boundless compassion” and is one of the principal attendants of Amida Nyorai, the Buddha of the Western Paradise, and in statues of the 11-Headed Kannon, the topmost head is that of Amida. Kannon comes in numerous manifestations -- most frequently depicted with a thousand arms and eleven heads, but in Japan also appears in 33 specific forms called the keshin. Originally portrayed as male, Kannon in modern times appears mostly as a female in China, and in Japan is often associated with female virtues. Click here for a bit more on this sex change. Avalokitesvara is found early on in Mahayana traditions, and enjoyed great favor in India until Buddhism was overrun by Islam and Hindu beliefs around 1200 AD. Kannon worship passed from India to Southeast Asia, where it met with great success, and then into Tibet and Nepal (in Tibet, the current Dali Lama is thought to be the earthly reincarnation of the Kannon), and then to China and finally to Korea and Japan.
 3. Tarani Bosatsu (Tibetan image at right)
Skt. Tara | Jp. Tarani | Chn. Tuoluo | Tibet Sgrol-ma
Not until the 4th century AD and the teachings of Asanga, who introduces the Yogachara system -- which stressed meditation as the path toward enlightenment -- does the feminine principle gain acceptance in Mahayana traditions. Around the 6th century, the goddess Tara was considered the Sakti of Kannon (Skt. Avalokitesvara) and sometimes even depicted as his wife. In the 7th century, the Chinese pilgrim Xuanzang claimed to have seen many statues of this deity in northern India. However, she was not accepted by followers of the Theravada Buddhism, and thus her image is rarely found in Sri Lanka or in Southeast Asia (except in Java, where a temple was dedicated to Kannon in 779). Many legends have sprung up around this goddess. According to one, she was born in a beam of blue light emanating from one of the eyes of Avalokitesvara (i.e., Kannon). In Tibet, around the 7th century, came the idea that virtuous and pious woman were incarnations of Tara. Two of the wives of King Srong-btsan Sgam-po of Tibet -- the Chinese woman Wencheng and the daughter of Nepal’s Amsuvarman -- are considered to be manifestations of Tara. To differentiate between the two wives, the Tibetans created two distinctive Tara, white for the Chinese, with a full-blown lotus as her emblem, and green for the Nepalese, whose emblem is the blue (half-open) lotus. Each was supposedly born from an eye of Avalokitesvara (open and half-closed). Hence they came to be considered as symbols of the day (full-blown lotus, eye open) and the night (half-open lotus, eye half-closed). In China, this goddess is not well known or represented. In Japan, she was given the rank of Bodhisattva (Tarani Bosatsu), where her manifestation combines both colors, but she is found only rarely in Japan, and usually only on mandalas or on temple banners. She holds a pomegranate (symbol of prosperity) and a lotus, and is normally depicted in pale green color (in Japan, the word for blue can also mean green).
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Monju Bosatsu riding lion.
12th century, Chusonji Temple
Photo from magazine
Nihon no Bi no Meguru #35
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4. Monju Bosatsu
Sanskrit Manjusri | Chinese Wenshu | Tibetan Jam-dpal
One who is noble and gentle. Monju is the embodiment of wisdom. Images of Monju were introduced into Japan by Chinese monks who, during a voyage to Wutaishan, learned that Manjusri was reincarnated in the person of the Japanese monk Gyōki, and so went to Nara in 736. One of these monks, Bodhisena (Japanese Bodaisenna), succeeded Gyōki as director of the Buddhist community of the Tōdai-ji Temple in Nara in 751 or 752. In turn, another monk named Ennin traveled to China to Mt. Wutai (Monju’s holy mountain in China) in the year 840, during a journey that lasted nine years from 838 to 847, and brought back scriptures and images of this deity.
Monju Bosatsu, along with Fugen Bosatsu (Samantabhadra), are disciples of the Historical Buddha. In Japan, the two often appear with the Historical Buddha in a grouping called Shaka Sanzon, “the three venerables of Sakyamuni.” also known as the Shaka Triad. Monju represents wisdom, intelligence, willpower, mastery of the Dharma, an infallible memory, mental perfection, and eloquence. This deity, known in India by the doctrines of the Theravada, is identified with the King of Gandharva -- Pancasikha. Monju Bosatsu also appears in many Mahayana texts.
Monju is the initiator and master of the Buddhas of the Past, the father and the mother of the Bodhisattva, and their spiritual friend. The Historical Buddha describes Monju and praises him in the Manjusri Parinirvina Sutra. Monju is often represented in India and Tibet, in China and Japan, and in Nepal, which tradition claims Monju founded upon his arrival from China. Monju’s images appear only late in the sixth century in Central Asia and on a few Chinese stele associated with Vimalakirti (Japanese = Yuima Koji).
Mayahana Buddhism -- The Bosatsu Concept
Mahayana Buddhism (also called the “Greater Vehicle”) proclaims the existence of countless Bosatsu (Bodhisattva) who act as universal saviors for all living beings. To Buddhist followers in Japan, who are mostly of the Mahayana tradition, “compassion” is the defining value of the Bosatsu concept. Throughout the Asian region, the Four Bosatsu of Compassion are among the most widely known Buddhist saviors.
The term “Bodhisattva” was originally used to refer to the Historical Buddha before he attained enlightenment. Thereafter, the term was also used to refer to Miroku (Skt. Maitreya), the Buddha of the Future. With the spread of Mahayana Buddhism, however, the term came to mean one who achieves enlightenment but delays Buddhahood, remaining instead on earth to help all sentient beings attain salvation. In the present age (our current age), Miroku appears only as a Bosatsu, one who has delayed Buddhahood, one who as remained behind to benefit others. This latter concept was vigorously promoted by Mahayana adherents to differentiate it from the Theravada concept of Arhat. The Arhat is also an enlightened being, but according to Mahayana believers, the Theravada Arhat possesses an inferior, selfishly attained enlightenment, one based on "benefitting self" -- for the Theravadins emphasize the monastic life, the forsaking of secular pleasures, the focusing of all one’s energies on achieving individual liberation. The Bodhisattva of Mahayana traditions, however, is motivated entirely by compassion, by the desire to "benefit others" -- indeed, the highest aspiration of the Mahayana Bodhisattva is to save all sentient beings.
Bodhisattva has a third meaning as well in Mahayana traditions -- it refers to anyone who sincerely seeks to save others while pursuing the path of enlightenment. Essentially, anyone who decides to pursue the Buddhist path can be called a Bodhisattva, and many Mahayanans believe there are countless bodhisattvas on earth at any moment. Whereas Theravada Buddhism stresses the monastic life -- the monk's life -- as the only path to salvation (Arhatship), the Mahayana school says anyone, including laity, can attain Buddhahood by practicing the Bodhisattva values. For more on these different interpretations, please click here.
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