| Samantabhadra | |
| Sanskrit Name: | समन्तभद्र Samantabhadra |
| Chinese Name: | 普賢菩薩 普贤菩萨 (Pinyin: Pǔxián Púsà) (Jyutping: pou2 jin4 pou4 saat3) (Southern Min: Phó͘-hiân Phô͘-sat) |
| Japanese Name: | (romaji: Fugen Bosatsu) |
| Khmer Name: | សមន្តភទ្រ (sa-mun-ta-phoat) |
| Korean Name: | 보현보살 (RR: Bohyeon Bosal) |
| Mongolian Name: | үндэсамбуу Самандабадраа Хамгаар Сайн |
| Tagalog Name: | Samantabhadla (Baybayin: ᜐᜋᜈ᜔ᜆᜊ᜔ᜑᜇ᜔ᜎ) |
| Thai Name: | พระสมันตภัทรโพธิสัตว์ Phra Samantaphat Phothisat |
| Tibetan Name: | ཀུན་ཏུ་བཟང་པོ་ Wylie: kun tu bzang po THL: küntuzangpo |
| Vietnamese Name: | Phổ Hiền Bồ Tát (Chữ Hán: 普賢菩薩) |
| Veneration: | Buddhists |
Samantabhadra (lit. "Universal Worthy", "All Good") is a great bodhisattva in Buddhism associated with practice and meditation. Together with Shakyamuni Buddha and the bodhisattva Mañjuśrī, he forms the Shakyamuni Triad in Mahayana Buddhism. He is the patron of the Lotus Sutra and, according to the Avatamsaka Sutra, made the ten great vows which are the basis of a bodhisattva. In Chinese Buddhism, Samantabhadra is known as Pǔxián and is associated with action, whereas Mañjuśrī is associated with prajñā (transcendent wisdom). In Japan, this bodhisattva is known as Fugen, and is often venerated in Tendai and Shingon Buddhism.
In the Nyingma school of Tibetan Buddhism, Samantabhadra is also the name of the Adi-Buddha, often portrayed in indivisible union (yab-yum) with his consort, Samantabhadrī. In wrathful form he is one of the Eight Herukas of the Nyingma Mahayoga and he is known as Vajramrtra, But this Samantabhadra buddha and Samantabhadra bodhisattva are not the same.
In the Lotus Sūtra, Samantabhadra is described at length in the epilogue, called the Samantabhadra Meditation Sutra, with special detail given to visualization of the bodhisattva, and the virtues of devotion to him.[1]
Samantabhadra is also a key figure in the Āvataṃsaka-sūtra, particularly the last chapter, the Gaṇḍavyūha-sūtra. In the climax of the Gaṇḍavyūha-sūtra, the student Sudhana meets Samantabhadra Bodhisattva who confirms his awakening. Sudhana then merges into Samantabhadra, and Samantabhadra recites a set of popular verses. These verses are known as the Bhadracaripraṇidhāna (Vows of Good Conduct) or Ārya-samantabhadra-caryā-praṇidhāna-rāja (The Royal Vow to follow the Noble Course of Conduct of Samantabhadra).[2] This text which concludes the entire Avatamsaka was very popular in India, East Asia and in Himalayan Buddhism, and it is cited in numerous sources. It was considered to be a dhāraṇī and recited individually as a meritorious text.
The core of Samantabhadra's aspirations in the Bhadracaripraṇidhāna are the ten great vows of Samantabhadra. The ten great vows of Samantabhadra are the following:[3]
The ten vows have become a common practice in East Asian Buddhism, particularly the tenth vow, with many Buddhists traditionally dedicating their merit and good works to all beings during Buddhist liturgies.
Like all important bodhisattvas, several mantras are associated with Samantabhadra. One of these is drawn from a work titled Arya-Buddhoshnisha-Cintamani-Mahadharani:[4] [5] [6]
om̐ samantabhadra sam svāhāSam is Samantabhadra's seed syllable.
The Dharanisamgraha meanwhile contains the following dharani for Samantabhadra:[7]
om̐ namaḥ samantabhadrāya bodhisattvāya mahāsattvāya || tadyathā || om̐ samantabhadre sarvottama-mahāprāgbhārakalyāṇaṁ samprāpaya hūm̐ phaṭ svāhā ||Meanwhile the Mahavairocana Sutra contains the following mantra:
namaḥ samantabuddhānāṁ saṁ
Unlike his more popular counterpart Mañjuśrī, Samantabhadra is only rarely depicted alone and is usually found in a trinity on the right side of Shakyamuni, mounted on a white elephant. In those traditions that accept the Avatamsaka Sutra as their main text (mainly, the Huayan school), Samantabhadra and Manjusri flank Vairocana Buddha, the central Buddha of this particular sutra.
Known as Pǔxián in Chinese, Samantabhadra is sometimes shown in Chinese art with feminine characteristics, riding an elephant with six tusks while carrying a lotus leaf 'parasol' (Sanskrit: chatra), bearing similar dress and features to some feminine depictions of Guanyin. It is in this guise that Samantabhadra is revered as the patron bodhisattva of the monasteries associated with Mount Emei in western China. Some believe that the white elephant mount of Samantabhadra was the same elephant that appeared to Queen Maya, the mother of the Buddha, to herald his birth.
Mahayana esoteric traditions sometimes treat Samantabhadra as one of the 'Primordial' (Sanskrit: Dharmakaya) Buddhas, but the main primordial Buddha is considered to be Vairocana.
In Tibetan Buddhism, Samantabhadra (Tibetan: Kuntuzangpo) is a name that refers to two different beings:[8]