Difference between revisions of "Samantabhadra"
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[[File:Massive_golden_buddha_on_the_sumit_of_Eimei_Shan.jpg|thumb|200px|Samantabhadra]] | [[File:Massive_golden_buddha_on_the_sumit_of_Eimei_Shan.jpg|thumb|200px|Samantabhadra]] | ||
| − | '''Samantabhadra''' (Sanskrit: समन्तभद्र; literally Universal Worthy), is a [[Bodhisattva|bodhisattva]] in [[Mahayana|Mahayana]] Buddhism associated with Buddhist practice and meditation. Together with [[Shakyamuni_Buddha|Shakyamuni Buddha]] and fellow [[Bodhisattva|bodhisattva]] [[Manjusri|Manjusri]] he forms the [[Shakyamuni|Shakyamuni]] trinity in Buddhism. He is the patron of the [[Lotus]] [[Sūtra]] and, according to the Avataṃsaka [[Sūtra]], made the ten great vows which are the basis of a [[Bodhisattva|bodhisattva]]. In China, Samantabhadra is associated with action, whereas the [[Bodhisattva|bodhisattva]] Mañjuśrī is associated with [[Wisdom]]. In [[Japan]] this [[Bodhisattva|bodhisattva]] is often venerated by the Tendai and Shingon sects, and as the protector of the [[Lotus]] [[Sūtra]] by the Nichiren sect. | + | '''[[Samantabhadra]]''' ([[Sanskrit]]: समन्तभद्र; literally [[Universal Worthy]]), is a [[Bodhisattva|bodhisattva]] in [[Mahayana|Mahayana]] [[Buddhism]] associated with [[Buddhist practice]] and [[meditation]]. Together with [[Shakyamuni_Buddha|Shakyamuni Buddha]] and fellow [[Bodhisattva|bodhisattva]] [[Manjusri|Manjusri]] he [[forms]] the [[Shakyamuni|Shakyamuni]] trinity in [[Buddhism]]. He is the {{Wiki|patron}} of the [[Lotus]] [[Sūtra]] and, according to the Avataṃsaka [[Sūtra]], made the ten great [[vows]] which are the basis of a [[Bodhisattva|bodhisattva]]. In [[China]], [[Samantabhadra]] is associated with [[action]], whereas the [[Bodhisattva|bodhisattva]] [[Mañjuśrī]] is associated with [[Wisdom]]. In [[Japan]] this [[Bodhisattva|bodhisattva]] is often venerated by the [[Tendai]] and [[Shingon]] sects, and as the protector of the [[Lotus]] [[Sūtra]] by the [[Nichiren]] sect. |
| − | Samatabhadra is the supreme embodiment of Buddhahood. Samantabhadra transmitted the Dzogchen teachings in the three heavenly realms of Akanishtha, Tushita and the Realm of the 33 Gods. About fifty years after Buddha Shakyamuni's parinirvana, the sambhogakaya buddha Vajrasattva -- who is inseparable from Buddha Shakyamuni -- transmitted the 6,400,000 tantras of the Great Completion to the first human guru of the Vajrayana, the Awareness-Holder Garab Dorje. | + | Samatabhadra is the supreme [[embodiment]] of [[Buddhahood]]. [[Samantabhadra]] transmitted the [[Dzogchen]] teachings in the three [[heavenly realms]] of [[Akanishtha]], [[Tushita]] and the [[Realm]] of the 33 [[Gods]]. About fifty years after [[Buddha]] [[Shakyamuni's]] [[parinirvana]], the [[sambhogakaya]] [[buddha]] [[Vajrasattva]] -- who is inseparable from [[Buddha Shakyamuni]] -- transmitted the 6,400,000 [[tantras]] of the Great Completion to the first [[human]] [[guru]] of the [[Vajrayana]], the Awareness-Holder [[Garab Dorje]]. |
| − | In the Nyingma school of [[Tibetan_Buddhist|Tibetan Buddhist]] [[Vajrayana]], Samantabhadra is considered a primordial [[Buddha]] in indivisible [[Yab-yum|yab-yum]] union with his consort [[Samantabhadri|Samantabhadri]]. | + | In the [[Nyingma school]] of [[Tibetan_Buddhist|Tibetan Buddhist]] [[Vajrayana]], [[Samantabhadra]] is considered a [[primordial]] [[Buddha]] in indivisible [[Yab-yum|yab-yum]] union with his [[consort]] [[Samantabhadri|Samantabhadri]]. |
==Origins== | ==Origins== | ||
| − | In the [[Lotus]] [[Sūtra]], Samantabhadra is described at length in the epilogue, called the Samantabhadra Meditation [[Sutra]] (Chinese: 觀普賢菩薩行法經; pinyin: Guān Pǔxián Púsà Xíngfǎ Jīng), with special detail given to visualization of the [[Bodhisattva|bodhisattva]], and the virtues of devotion to him. | + | In the [[Lotus]] [[Sūtra]], [[Samantabhadra]] is described at length in the epilogue, called the [[Samantabhadra]] [[Meditation]] [[Sutra]] ({{Wiki|Chinese}}: 觀普賢菩薩行法經; pinyin: Guān Pǔxián Púsà Xíngfǎ Jīng), with special detail given to [[visualization]] of the [[Bodhisattva|bodhisattva]], and the [[virtues]] of devotion to him. |
| − | 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|Bodhisattva]], who teaches him that [[Wisdom]] only exists for the sake of putting it into practice; that it is only good insofar as it benefits all living beings. | + | [[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|Bodhisattva]], who teaches him that [[Wisdom]] only [[exists]] for the sake of putting it into practice; that it is only good insofar as it benefits all [[living beings]]. |
| − | In the Āvataṃsaka-[[Sūtra]], [[The Buddha]] states that Samantabhadra [[Bodhisattva|Bodhisattva]] made ten great vows in his path to full [[Buddhahood|Buddhahood]]: | + | In the Āvataṃsaka-[[Sūtra]], [[The Buddha]] states that [[Samantabhadra]] [[Bodhisattva|Bodhisattva]] made ten great [[vows]] in his [[path]] to full [[Buddhahood|Buddhahood]]: |
| − | # To pay homage and respect to all [[Buddhas|Buddhas]]. | + | # To pay homage and [[respect]] to all [[Buddhas|Buddhas]]. |
# To praise all the [[Buddhas|Buddhas]]. | # To praise all the [[Buddhas|Buddhas]]. | ||
| − | # To make abundant offerings. (i.e. give generously) | + | # To make abundant [[offerings]]. (i.e. give generously) |
| − | # To repent misdeeds and [[Evil]] karmas. | + | # To repent misdeeds and [[Evil]] [[karmas]]. |
| − | # To rejoice in others' merits and virtues. | + | # To rejoice in others' [[merits]] and [[virtues]]. |
| − | # To request the [[Buddhas|Buddhas]] to continue teaching. | + | # To request the [[Buddhas|Buddhas]] to continue [[teaching]]. |
| − | # To request the [[Buddhas|Buddhas]] to remain in the world. | + | # To request the [[Buddhas|Buddhas]] to remain in the [[world]]. |
# To follow the teachings of the [[Buddhas|Buddhas]] at all times. | # To follow the teachings of the [[Buddhas|Buddhas]] at all times. | ||
| − | # To accommodate and benefit all living beings. | + | # To accommodate and benefit all [[living beings]]. |
| − | # To transfer all merits and virtues to benefit all beings. | + | # To [[transfer]] all [[merits]] and [[virtues]] to benefit all [[beings]]. |
| − | 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. | + | The ten [[vows]] have become a common practice in {{Wiki|East Asian}} [[Buddhism]], particularly the tenth [[vow]], with many [[Buddhists]] [[traditionally]] dedicating their [[merit]] and good works to all [[beings]] during [[Buddhist]] liturgies. |
==Iconography== | ==Iconography== | ||
| − | ===In Mahayana Buddhism=== | + | ===In [[Mahayana]] Buddhism=== |
[[Image:Fugen enmei painting.jpg|thumb|right|upright|Samantabhadra, pictured in ''Bodhisattva of Universal Virtue who Prolongs Life'', 12th century painting on silk, late Heian period.]] | [[Image:Fugen enmei painting.jpg|thumb|right|upright|Samantabhadra, pictured in ''Bodhisattva of Universal Virtue who Prolongs Life'', 12th century painting on silk, late Heian period.]] | ||
[[File:Fugen the life preserver full view.jpg|thumb|right|upright|Fugen Enmei(普賢延命菩薩), the life Preserver.]] | [[File:Fugen the life preserver full view.jpg|thumb|right|upright|Fugen Enmei(普賢延命菩薩), the life Preserver.]] | ||
| − | Unlike his more popular counterpart [[Manjusri|Manjusri]], Samantabhadra is only rarely depicted alone and is usually found in a trinity on the right side of [[Shakyamuni|Shakyamuni]], mounted on a white elephant. In those traditions that accept the Avatamsaka [[Sutra]] as its root instruction, Samantabhadra and [[Manjusri|Manjusri]] flank Vairocana [[Buddha]], the central [[Buddha]] of this particular [[Sutra]]. | + | Unlike his more popular counterpart [[Manjusri|Manjusri]], [[Samantabhadra]] is only rarely depicted alone and is usually found in a trinity on the right side of [[Shakyamuni|Shakyamuni]], mounted on a white elephant. In those [[traditions]] that accept the [[Avatamsaka]] [[Sutra]] as its [[root]] instruction, [[Samantabhadra]] and [[Manjusri|Manjusri]] flank [[Vairocana]] [[Buddha]], the central [[Buddha]] of this particular [[Sutra]]. |
| − | Known as Pǔxián in Chinese, he is sometimes shown in Chinese [[Art]] with feminine characteristics, riding an elephant with six pairs of tusks while carrying a [[Lotus]] leaf 'parasol' (Sanskrit: chhatra), bearing similar dress and features to some feminine depictions of [[Kuan yin]]. It is in this guise that Samantabhadra is revered as the patron [[Bodhisattva|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. | + | Known as Pǔxián in {{Wiki|Chinese}}, he is sometimes shown in {{Wiki|Chinese}} [[Art]] with feminine characteristics, riding an elephant with six pairs of tusks while carrying a [[Lotus]] leaf '[[parasol]]' ([[Sanskrit]]: chhatra), bearing similar dress and {{Wiki|features}} to some feminine depictions of [[Kuan yin]]. It is in this guise that [[Samantabhadra]] is revered as the {{Wiki|patron}} [[Bodhisattva|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]]. |
| − | Among those esoteric traditions that treat Samantabhadra as the 'Primordial' (Sanskrit: [[Dharmakaya|Dharmakaya]]) [[Buddha]], he is often represented 'naked' ("sky clad"; Sanskrit: digambara), with a dark blue [[Body]], in union with his consort [[Samantabhadri|Samantabhadri]]. | + | Among those [[esoteric]] [[traditions]] that treat [[Samantabhadra]] as the '[[Primordial]]' ([[Sanskrit]]: [[Dharmakaya|Dharmakaya]]) [[Buddha]], he is often represented 'naked' ("sky clad"; [[Sanskrit]]: [[digambara]]), with a dark [[blue]] [[Body]], in union with his [[consort]] [[Samantabhadri|Samantabhadri]]. |
| − | ===In Esoteric Buddhism=== | + | ===In [[Esoteric]] Buddhism=== |
| − | In the [[Tibetan_Buddhist|Tibetan Buddhist]] tradition, particularly the Nyingma school, Samantabhadra is considered the most primordial [[Buddha]], akin in status to Vajradhara for the Sarma traditions. Samantabhadra appears in the [[Vajrayana]] tantric text the [[Kunjed_Gyalpo|Kunjed Gyalpo]] Tantra, as the Primordial [[Buddha]], the 'embodiment' (Sanskrit: kaya) or 'field' (Sanskrit: kṣetra) of 'timeless awareness, gnosis' (Sanskrit: jñāna) awakened since before the very beginning. Therefore in [[Tibetan_Buddhism|Tibetan Buddhism]] the Nyingma, or 'Old Translation' school, the Sakya and the Bön schools view Samantabhadra as the Primordial [[Buddha]]. In the Nyingma school of [[Tibetan_Buddhist|Tibetan Buddhist]] [[Vajrayana]], Samantabhadra is considered a primordial [[Buddha]] in indivisible [[Yab-yum|yab-yum]] union with his consort [[Samantabhadri|Samantabhadri]]. However, the [[Kagyu|Kagyu]] and Gelug schools use Vajradhara to represent the Primordial [[Buddha]]. | + | In the [[Tibetan_Buddhist|Tibetan Buddhist]] [[tradition]], particularly the [[Nyingma school]], [[Samantabhadra]] is considered the most [[primordial]] [[Buddha]], akin in {{Wiki|status}} to [[Vajradhara]] for the [[Sarma]] [[traditions]]. [[Samantabhadra]] appears in the [[Vajrayana]] [[tantric]] text the [[Kunjed_Gyalpo|Kunjed Gyalpo]] [[Tantra]], as the [[Primordial]] [[Buddha]], the '[[embodiment]]' ([[Sanskrit]]: [[kaya]]) or 'field' ([[Sanskrit]]: kṣetra) of 'timeless [[awareness]], [[gnosis]]' ([[Sanskrit]]: [[jñāna]]) [[awakened]] since before the very beginning. Therefore in [[Tibetan_Buddhism|Tibetan Buddhism]] the [[Nyingma]], or 'Old Translation' school, the [[Sakya]] and the [[Bön]] schools [[view]] [[Samantabhadra]] as the [[Primordial]] [[Buddha]]. In the [[Nyingma school]] of [[Tibetan_Buddhist|Tibetan Buddhist]] [[Vajrayana]], [[Samantabhadra]] is considered a [[primordial]] [[Buddha]] in indivisible [[Yab-yum|yab-yum]] union with his [[consort]] [[Samantabhadri|Samantabhadri]]. However, the [[Kagyu|Kagyu]] and [[Gelug]] schools use [[Vajradhara]] to represent the [[Primordial]] [[Buddha]]. |
| − | Dzongsar Khyentse [[Rinpoche|Rinpoche]] following the [[Nyingmapa|Nyingmapa]] Dzogchen tradition qualifies the nature and essence of Samantabhadra, the Primordial [[Buddha]], as the origin-less wellspring of the timeless and unbounded [[Atiyoga|Atiyoga]] teachings, and honours the converse view entertained by some interested parties which hold that the Dzogchen teachings originated with either the Bonpo tradition or the Chinese [[Monk|monk]] Moheyan (1990: p.xxi): | + | [[Dzongsar]] Khyentse [[Rinpoche|Rinpoche]] following the [[Nyingmapa|Nyingmapa]] [[Dzogchen]] [[tradition]] qualifies the nature and [[essence]] of [[Samantabhadra]], the [[Primordial]] [[Buddha]], as the origin-less wellspring of the timeless and unbounded [[Atiyoga|Atiyoga]] teachings, and honours the converse [[view]] entertained by some interested parties which hold that the [[Dzogchen]] teachings originated with either the [[Bonpo]] [[tradition]] or the {{Wiki|Chinese}} [[Monk|monk]] Moheyan (1990: p.xxi): |
| − | : Samantabhadra is not subject to limits of time, place, or physical conditions. Samantabhadra is not a colored being with two eyes, etc. Samantabhadra is the unity of awareness and emptiness, the unity of appearances and emptiness, the nature of mind, natural clarity with unceasing [[Compassion]] - that is Samantabhadra from the very beginning. | + | : [[Samantabhadra]] is not [[subject]] to limits of [[time]], place, or [[physical]] [[conditions]]. [[Samantabhadra]] is not a colored [[being]] with two [[eyes]], etc. [[Samantabhadra]] is the unity of [[awareness]] and [[emptiness]], the unity of [[appearances]] and [[emptiness]], the [[nature of mind]], natural clarity with unceasing [[Compassion]] - that is [[Samantabhadra]] from the very beginning. |
| − | Samantabhadra is usually presented with colour black. The Dorje Zahorma hat, that is a special form of the Dorje Zahorma hat which is particular to Chatral Rinpoches tradition, is emblazoned with an image of Samantabhadra. | + | [[Samantabhadra]] is usually presented with colour black. The [[Dorje]] Zahorma hat, that is a special [[form]] of the [[Dorje]] Zahorma hat which is particular to Chatral [[Rinpoches]] [[tradition]], is emblazoned with an image of [[Samantabhadra]]. |
| − | '[[The_Mirror_of_the_Mind_of_Samantabhadra|The Mirror of the Mind of Samantabhadra]]' (Tibetan: ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང, Wylie: kun tu bzang po thugs kyi me long) is one of the [[Seventeen_tantras|Seventeen Tantras]] of Dzogchen [[Upadesha|Upadesha]]. | + | '[[The_Mirror_of_the_Mind_of_Samantabhadra|The Mirror of the Mind of Samantabhadra]]' ([[Tibetan]]: ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང, Wylie: kun tu bzang po thugs kyi me long) is one of the [[Seventeen_tantras|Seventeen Tantras]] of [[Dzogchen]] [[Upadesha|Upadesha]]. |
| − | === In Sri Lanka === | + | === In [[Sri Lanka]] === |
{{see}} [[Saman|Saman]] | {{see}} [[Saman|Saman]] | ||
| − | Sri Lankan people venerates Samantabhadra Bodhisatva as Saman (also called Sumana, Samantha, Sumana Saman, Sinhalese: සුමන සමන් දෙවි). The name Saman means "the rising morning sun". [[God]] Saman is considered one of the guardian deities of the island and Buddhism. His main shrine is located in Ratnapura, where there is an annual festival held in his honor. | + | [[Sri Lankan]] [[people]] venerates [[Samantabhadra]] Bodhisatva as Saman (also called [[Sumana]], Samantha, [[Sumana]] Saman, Sinhalese: සුමන සමන් දෙවි). The [[name]] Saman means "the rising morning {{Wiki|sun}}". [[God]] Saman is considered one of the guardian [[deities]] of the island and [[Buddhism]]. His main [[shrine]] is located in Ratnapura, where there is an annual [[festival]] held in his {{Wiki|honor}}. |
{{W}} | {{W}} | ||
Revision as of 23:32, 5 September 2013
Samantabhadra (Sanskrit: समन्तभद्र; literally Universal Worthy), is a bodhisattva in Mahayana Buddhism associated with Buddhist practice and meditation. Together with Shakyamuni Buddha and fellow bodhisattva Manjusri he forms the Shakyamuni trinity in Buddhism. He is the patron of the Lotus Sūtra and, according to the Avataṃsaka Sūtra, made the ten great vows which are the basis of a bodhisattva. In China, Samantabhadra is associated with action, whereas the bodhisattva Mañjuśrī is associated with Wisdom. In Japan this bodhisattva is often venerated by the Tendai and Shingon sects, and as the protector of the Lotus Sūtra by the Nichiren sect.
Samatabhadra is the supreme embodiment of Buddhahood. Samantabhadra transmitted the Dzogchen teachings in the three heavenly realms of Akanishtha, Tushita and the Realm of the 33 Gods. About fifty years after Buddha Shakyamuni's parinirvana, the sambhogakaya buddha Vajrasattva -- who is inseparable from Buddha Shakyamuni -- transmitted the 6,400,000 tantras of the Great Completion to the first human guru of the Vajrayana, the Awareness-Holder Garab Dorje.
In the Nyingma school of Tibetan Buddhist Vajrayana, Samantabhadra is considered a primordial Buddha in indivisible yab-yum union with his consort Samantabhadri.
Origins
In the Lotus Sūtra, Samantabhadra is described at length in the epilogue, called the Samantabhadra Meditation Sutra (Chinese: 觀普賢菩薩行法經; pinyin: Guān Pǔxián Púsà Xíngfǎ Jīng), with special detail given to visualization of the bodhisattva, and the virtues of devotion to him.
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 teaches him that Wisdom only exists for the sake of putting it into practice; that it is only good insofar as it benefits all living beings.
In the Āvataṃsaka-Sūtra, The Buddha states that Samantabhadra Bodhisattva made ten great vows in his path to full Buddhahood:
- To pay homage and respect to all Buddhas.
- To praise all the Buddhas.
- To make abundant offerings. (i.e. give generously)
- To repent misdeeds and Evil karmas.
- To rejoice in others' merits and virtues.
- To request the Buddhas to continue teaching.
- To request the Buddhas to remain in the world.
- To follow the teachings of the Buddhas at all times.
- To accommodate and benefit all living beings.
- To transfer all merits and virtues to benefit all beings.
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.
Iconography
In Mahayana Buddhism
Unlike his more popular counterpart Manjusri, 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 its root instruction, Samantabhadra and Manjusri flank Vairocana Buddha, the central Buddha of this particular Sutra.
Known as Pǔxián in Chinese, he is sometimes shown in Chinese Art with feminine characteristics, riding an elephant with six pairs of tusks while carrying a Lotus leaf 'parasol' (Sanskrit: chhatra), bearing similar dress and features to some feminine depictions of Kuan yin. 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.
Among those esoteric traditions that treat Samantabhadra as the 'Primordial' (Sanskrit: Dharmakaya) Buddha, he is often represented 'naked' ("sky clad"; Sanskrit: digambara), with a dark blue Body, in union with his consort Samantabhadri.
In Esoteric Buddhism
In the Tibetan Buddhist tradition, particularly the Nyingma school, Samantabhadra is considered the most primordial Buddha, akin in status to Vajradhara for the Sarma traditions. Samantabhadra appears in the Vajrayana tantric text the Kunjed Gyalpo Tantra, as the Primordial Buddha, the 'embodiment' (Sanskrit: kaya) or 'field' (Sanskrit: kṣetra) of 'timeless awareness, gnosis' (Sanskrit: jñāna) awakened since before the very beginning. Therefore in Tibetan Buddhism the Nyingma, or 'Old Translation' school, the Sakya and the Bön schools view Samantabhadra as the Primordial Buddha. In the Nyingma school of Tibetan Buddhist Vajrayana, Samantabhadra is considered a primordial Buddha in indivisible yab-yum union with his consort Samantabhadri. However, the Kagyu and Gelug schools use Vajradhara to represent the Primordial Buddha.
Dzongsar Khyentse Rinpoche following the Nyingmapa Dzogchen tradition qualifies the nature and essence of Samantabhadra, the Primordial Buddha, as the origin-less wellspring of the timeless and unbounded Atiyoga teachings, and honours the converse view entertained by some interested parties which hold that the Dzogchen teachings originated with either the Bonpo tradition or the Chinese monk Moheyan (1990: p.xxi):
- Samantabhadra is not subject to limits of time, place, or physical conditions. Samantabhadra is not a colored being with two eyes, etc. Samantabhadra is the unity of awareness and emptiness, the unity of appearances and emptiness, the nature of mind, natural clarity with unceasing Compassion - that is Samantabhadra from the very beginning.
Samantabhadra is usually presented with colour black. The Dorje Zahorma hat, that is a special form of the Dorje Zahorma hat which is particular to Chatral Rinpoches tradition, is emblazoned with an image of Samantabhadra.
'The Mirror of the Mind of Samantabhadra' (Tibetan: ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང, Wylie: kun tu bzang po thugs kyi me long) is one of the Seventeen Tantras of Dzogchen Upadesha.
In Sri Lanka
- See also: Saman
Sri Lankan people venerates Samantabhadra Bodhisatva as Saman (also called Sumana, Samantha, Sumana Saman, Sinhalese: සුමන සමන් දෙවි). The name Saman means "the rising morning sun". God Saman is considered one of the guardian deities of the island and Buddhism. His main shrine is located in Ratnapura, where there is an annual festival held in his honor.
