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 BOSATSU (Japanese) = BODHISATTVA (Sanskrit)
bodhi = enlightened  | sattva = being, essence
Penultimate state of existence before Buddhahood

One Who Seeks Enlightenment, The Compassionate One
Bosatsu has at least three distinct meanings
Associated closely with Mahayana traditions
For Theravada traditions, see Rakan (Arhat)

All Originated in India



Less Known Bosatsu Not Listed Below
Listed generally in order of veneration and popularity.
 All closely associated with Mahayana tradtions.
For Theravada traditions, see Rakan (Arhat).

There are two types of enlightened beings in Buddhist scriptures and iconography. In Japan, where Mahayana traditions predominant, the two types are referred to as Nyorai and Bosatsu. Both types embody spiritual enlightenment and serve as guardians, teachers, and saviors to the faithful. Theravada traditions and artwork are of course found in Japan, although much less frequently. Ｉn the Theravada tradition, we encounter the Rakan (Arhat), the first disciples of the Historical Buddha, who are also enlightened beings, similar in many ways to the Bosatsu. However, this page (and this site for that matter) is focused primarily on Japan's Mahayana traditions. 1. BUDDHA / TATHAGATA / NYORAI The term "Buddha" -- past participle of Sanskrit buddh -- means to awaken or to know. Buddha is not a personal name, but a term of praise, like messiah or christ, the anointed one. Other terms besides Buddha are used to refer to fully enlighted beings. The ten honorary titles (ten epithets) of Buddha, for example, reflect the Mahayana idea that the Historical Buddha is just one among many Buddha. In Japan, the preferred honorary title is Tathagata (Sanskrit), which is rendered in Japanese as "Nyorai." For all practical purposes, the words Buddha, Tathagata, and Nyorai are synonymous in modern English usage. Each is an honorific title given to those who have attained enlightenment. Gautama, the Historical Buddha, is among the most widely recognized Nyorai in Japan and mainland Asia. See Nyorai for listing of Japan's most revered Buddha saviors. For more on Theravada and Mahayana traditions, click here. . 2. BOSATSU / BODHISATTVA The second type of enlightened being is the Bodhisattva. The original Sanskrit bodhisattva (bodhi = enlightenment, sattva = essence) meant "one who seeks enlightenment," but in modern Buddhism the term has taken on multiple meanings. Four-Character Chinese transliteration of Sanskrit Bodhisattva THREE DEFINITIONS OF BODHISATTVA The Chinese transliterated bodhisattva into four characters, but later abbreviated it, using only the first and third characters. The Japanese adopted the abbreviated spelling, which forms the Japanese word Bosatsu. The term "bodhisattva" was originally used to refer to the Historical Buddha before he attained enlightenment. With the introduction 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. This latter concept was vigorously promoted by Mahayana adherents to differentiate it from the Theravadin (Hinayana) concept of Arhat . The Arhat is also an enlightened being, but according to Mahayana believers, the Theravadin Arhat possesses an inferior, selfishly attained enlightenment, one based on "benefitting self." In contrast, the bodhisattva of Mahayana Buddhism 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 -- 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 bodhissatva, 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. A related Japanese term is Ritakyusai , meaning "emancipation by benefitting others." Click here for more on the differences between the Theravada and Mahayana schools. FROM BODHISATTVA TO BUDDHA On the path to enlightenment, one first becomes a Bosatsu (Bodhisattva) before attaining Buddhahood. But before becoming a Bosatsu, one must pass through eight stages, from the lowest level of hell to the ninth level, the Bodhisattva level. The final level, the tenth level, is Buddhahood. These levels are explained below. Those who attain the enlightened Bosatsu stage will certainly achieve Buddhahood, but for a time, they renounce the blissful state of Nirvana (freedom from suffering), vowing to remain on earth in various guises (reincarnations) to help all living beings achieve salvation. Hozo Bosatsu, for example, after countless good deeds over countless years, becomes the Amida Nyorai. In artwork, the Nyorai are often pictured together with Bosatsu acolytes. Yet both types embody spiritual enlightenment and serve as guardians, teachers, and saviors to the faithful. In Japan and China and Tibet, highly revered monks are often elevated to Bodhisattva status, either during their lifetimes or posthumously. In Tibet, the current Dali Lama is considered to be the reincarnation of the Kannon Bosatsu (Goddess of Mercy). Someone is called a Bodhisattva if he is certain to become a Buddha, a "Buddha" being a man who has first enlightened himself and will thereafter enlighten others. The change from an ordinary being to a Bodhi-being takes place when his mind has reached the stage when it can no longer turn back on enlightenment. Also he has by then gained five advantages; he is no more reborn in the states of woe, but always among gods and man; he is never again born in poor or low-class families; he is always male, and never a woman; he is always well-built, and free from physical defects; he can remember his past lives, and no more forgets them again. Translation by Edward Conze        "Buddhist Scriptures" (Penguin Books, 1973)        FOUR BOSATSU OF COMPASSION Compassion = Skt. Karuna; Japanese = Jihi ) Technically speaking, compassion is the defining characteristic of "all" Bosatsu. Thus, this grouping of four is somewhat arbitrary -- it refers simply to four of the most popular and venerated Bosatsu in the Asian region. For descriptions and photos of the four, please click here. PARMITAS (Japanese = 六波羅蜜 | ロッパラミツ） In addition to compassion, there are six perfections (parmitas) that a Bodhisattva must cultivate in order to attain Buddhahood, to which four more were added in later times (see list below). Parmitas is a Sanskrit word meaning "to have reached the other shore," akin to a ferryboat that carries one to the other side. Beings in the six states of existence are on this shore, trapped in the cycle of suffering and reincarnation (the cycle of samsara). But those who have attained enlightenment (e.g., the Bosatsu) are no longer reborn on the shores of suffering, no longer trapped in the six states. They have reached the "other" shore, the shore of enlightenment. Generosity (Skt. Dana-paramita); selfless and impartial generosity; Japanese 施波羅蜜; also translated as Charity Discipline (Skt. Shila-paramita); observance of the ethical regimen; Japanese 戒波羅蜜; also translated as Morality Patience (Skt. Kshanti-paramita); patient endurance of difficulties; Japanese 忍波羅蜜; also translated as Forbearance Energy (Skt. Virya-paramita); zealous energy in perseverance; Japanese 精進波羅蜜; also translated as Effort Meditation (Skt. Dhyana-paramita); mindful absorption in meditation; Japanese 禪波羅蜜 Wisdom (Skt. Prajna-paramita); wisdom of transcendent insight, to understand the inner principle of all things; Japanese 般若波羅蜜 In later times, four more perfections were added, bringing the total number of Paramitas to ten (Japanese 十波羅蜜 |  ジュウハラミツ):   Right Method (or Means) Japanese 方便波羅蜜 (Skt. Upaya-paramita) Vows (to uphold one's vows to attain enlightenment) Japanese 願波羅蜜 (Skt. Pranidhana-paramita) Manifestation of 10 powers (to perfect one's powers) Japanese 力波羅蜜 (Skt. Bala-paramita) True understanding of all dharmas (laws), to attain omniscience Japanese 智波羅蜜 (Skt. Jnana-paramita) THE FOUR MAJOR BOSATSU OF ASIA Throughout the Asian region, there are four widely revered Bodhisattva (Bosatsu), 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 Jizo Bosatsu (vast patience and salvation from suffering). Yet, generally speaking, all Bosatsu embody "compassion," for the 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. In the centuries following Buddhism's introduction, 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 Hozo Bosatsu (who then becomes Amida Nyorai). There is another well-known grouping of four, called the Four Bosatsu of Compassion. Reincarnation Transmigration of Souls Mahayana teachings incorporate countless manifestations of the Buddha and Bodhisattva. To Buddhists, the transmigration of souls from one creature to another has continued unabated for aeons. By tradition, there are ten stages of transmigration -- level nine is the Bodhisattva stage and level ten is Buddhahood (see below). Those reaching full enlightenment are few, for the path to awakening is long and arduous. But the path is not closed, and in any period, one or more -- or none at all -- may appear. It is said that Gautama (Siddhartha, Shaka, the historical Buddha) did not attain enlightenment in one life time, but rather struggled over many lifes and through numerous incarnations to finally become a Bodhi-being. In Theravada Buddhism, the term Bodhisattva actually refers to Guatama Buddha prior to his enlightenment -- including the countless lives he passed through en route to Buddhahood. These earlier lives are called the Jatakas (Sanskrit, birth stories), and they are a very frequent subject of Buddhist lore and art. In Mahayana philosophy, however, there are countless bodhisattva, and the term is used much more flexibly (as discussed above). Six States of Existence Nine Worlds from Hell to Bodhisattva Four Noble Worlds The states from Hell to Bodhisattva are termed "the nine worlds." The highest level, the tenth level, is Buddhahood. The lowest three states are called the three evil paths, or three bad states. They are (1) people in hells; (2) hungry ghosts; (3) animals. The next three states are (4) Asuras; (5) Humans; (6) Devas. These six states are collectively known as the "Six States of Existence." All beings in these six states are doomed to death and rebirth in a recurring cycle over countless ages -- unless they can break free from desire and attain Buddhahood. Only those who attain enlightenment (the Bosatsu and Nyorai) are free from the cycle of birth and death (Skt. samsara). Click here for Japanese spellings and more details about the lower six states. After the six states of existence come the four highest states, which are called "The Four Noble Worlds." These final four stages can only be achieved through deliberate effort -- in contrast, our movement within the six lower states is passive and based on false understanding. The Four Noble Worlds are:  Learning -- seek truth from teachings or experience of others   Realization -- seek truth from one's own direct perception of world   Bodhisattva level -- aspires to help all achieve salvation; there are six perfections (parmitas) that a Bodhisattva must cultivate in order to attain Buddhahood (see above)   Buddhahood Distinguishing Between Nyorai and Bosatsu Sculptures There are some basic guidelines to help distinguish between the two types. Nyorai nearly always wear simple monk's robes, without jewelry or ornamentation. In contrast, sculptures of the Bosatsu are generally ornate. Often shown wearing jewelry and princely clothes -- as many as thirteen ornaments including crowns, earrings, necklaces, armlets, bracelets, and anklets -- the Bosatsu can also be recognized (sometimes) by the objects they carry and the creatures they ride. There are many exceptions to the guidelines, mind you. Jizo Bosatsu, for example, is nearly always depicted wearing a simple monk's robe, while the historical Buddha (Shaka Nyorai) is sometimes shown with an ornate head piece, while images of Dainichi Nyorai are often wearing a crown and jewels. But don't worry too much about rules that don't always work. Despite inconsistencies, the guidelines can go far in enhancing your experience and understanding. Bosatsu share only one of the 32 physical attributes -- the elongated earlobes (all-hearing) -- of the Nyorai (Buddha). The crowns of the Bosatsu often bear an effigy of their "spiritual father," one of the Five Buddha of Wisdom (i.e., The Five Jina, The Five Tathagata). Click here for more about the five.  Another way to distinguish among the deities (mostly the Nyorai, less so for the Bosatsu) is to look at their hand positions, or mudra. Even though this method doesn't always work, it is still a sound strategy for identifying Buddhist artwork. For a review of the most common Mudra, please visit the Mudra (hand gestures) Page. Historical Notes on Buddhist Iconography Buddhist iconography and artwork first came to Japan via mainland Asia in the Asuka Period (538 - 651 AD), with the earliest sculptures mostly imported from China and Korea. In subsequent years, as the Japanese made their own sculptures, the resulting pieces looked almost identical to their Chinese and Korean counterparts. Buddha statues in those early years, for example, are extremely skinny. However, by the Kamakura Era (1186 to 1316 AD), the Japanese were lending their own artistic and spiritual interpretation to Buddhist artwork, and a sense of realism takes hold. Sculptures of the Kamakura Period are renown for their realism and lifelike proportions. Artists of that era also began using quartz crystals for the eyes, making the Buddha face appear almost alive. Yakushi Nyorai Kamakura-era head, Edo-era body Statue Carving Techniques in Japan Another major technique introduced at the time was "yosegi-zukuri." Up until then, statues were carved from a solid block of wood using a technique called "ichiboku-zukuri." The new yosegi-zukuri technique was introduced by Unkei (1148 - 1223 AD), one of Japan's most highly acclaimed sculptors. Instead of using one solid piece of wood, Unkei developed a method wherein the sculpture was carved in a piecemeal fashion from partially hollow blocks of wood. First, the individual body parts are carved roughly and separately. Second, the pieces are assembled, and only then, thirdly, does detailed carving begin. This new method had various advantages. Not only was it faster, allowing several artists to work in tandem on different parts, but also the final sculpture was much lighter than one carved from a single block of wood. And, in the centuries that followed, the prefabricated nature of the individual body parts allowed temples to quickly repair or replace damaged or destroyed body parts -- e.g., placing the undamaged head of an older statue (whose body was ruined by fire or earthquake) onto another statue whose body was still in good repair. Not all sources attribute the "yosegi-zukuri" method to Unkei, however. Some Japanese sources say the method was introduced in the later half of the 10th century, due primarily to the lack of large trees and a growing creative impulse to create gigantic statues of the Nyorai and Bosatsu. Others say the technique stems from Jocho, the great Buddhist sculptor (died 1057AD) who is credited with the outstanding Bosatsu on Clouds and Amida statue found at Byodo-in Temple. For more details on carving techniques and Jocho, please with the Bosatsu on Clouds page.

Japan, Bodhisattva, Heian Period
 Late 12th Century, Wood with Gold Leaf 

The above statue is on display at the Smithsonian in Washington D.C., where I took this picture. The plackard says this: "Japanese sculptors of Buddhist images overwhelmingly preferred to work in wood. In this medium, they produced images ranging in size from the monumental guardians for temple gateways to miniature devotional images for portable shrines. This wood sculpture represents a bodhisattva (enlightened being) who is seated on a lotus-shaped throne. The halo behind the figure, which represents light surrounding the deity, still shows traces of gold-leaf decoration. This figure would have been placed on the altar of a Buddhist temple and shows the simple, elegant style prevalent in Japanese Buddhist sculpture of the Heian Period (794 - 1185), which developed under the patronage of the aristocracy.

Left: Nyo-irin Kannon, Wood, Kamakura Era, Hase Dera in Kamakura
 Middle and Right: Nyo-irin Kannon (?) or Miroku Bosatsu (?)
Stone Statue at Ryutakuji Temple

LEARN MORE

• Resources. For a list of general resources, please visit the Bibliography page. For a list of detailed sources, please visit the specific Bosatsu page. Resources are listed at the bottom of each page, helping you to target your research.
   
• The Jatakas (Birth Stories)
  http://hjem.get2net.dk/civet-cat/poetry-stories/jataka1.htm
   
• Buddha.net
  http://www.buddhanet.net/e-learning/history/b_fbodi.htm
  Offers a wealth of educational resources on Buddhism. Well worth a visit.
   
• The Creators, by Daniel J. Boorstin. This book offers a very brief, yet engaging, overview of Buddhist thought and its relationship to other systems of belief around the world.
   
• Six States of Existence, Four Noble Worlds
  http://campross.crosswinds.net/ShuteiMandala/vedic.html
  http://www.sgi-usa.org/buddhism/faqs/tenworlds.htm
   

Copyright Mark Schumacher. Email Mark.
All stories and photos, unless specified otherwise, by Mark
www.onmarkproductions.com