SOTERIOLOGY AND PANTHEON OF THE MAHAYANA 109for 21 days, Samantabhadra will show his body on the 21st, inspiring the devo-
tees and giving them talismanic spells (Strong EB, sec. 5.2.3).
In Buddhist symbolism, Samantabhadra represents daily practice and appli-
cation, which must proceed by gradual but firm steps, similar to the elephant
on which he sits. Samantabhadra is often paired with Maiijusri, the personifi-
cation of wisdom, whose lion leaps and roars with the confidence that comes
from experiential understanding. Together the two bodhisattvas thus symbol-
ize twin requisites of spiritual growth: application and wisdom.
Samantabhadra also appears in the AvataiJisaka (Flower Ornament) Siltra,
as does Maiijusri, particularly in its later section called the Ga1J4avyuha (Flower
Array) Sutra, where he appears as the greatest of all the bodhisattvas (Strong
EB, sec. 4.3.6). This textual tradition became very popular in China (Hua-
yen) and Japan (Kegon), and was particularly worshiped by women there. It
was also portrayed in the top level of bas-reliefs on the great Javanese stiipa
Borobudur (see Section 7.2). In Tibet, Samantabhadra came to be regarded as
the great Cosmic Buddha who founded the tradition ofDzogchen meditation
(see Section 11.3.3).
We have learned how some bodhisattvas, such as Maitreya and Avalokite$-
vara, were important throughout the Buddhist world. Others became more
important beyond greater India. Tara (Savioress) became very important in
Tibet as the feminine aspect of compassion closely associated with Avalokite$-
vara. According to the Tibetan historian Taranatha, she vowed to work for
the salvation of all not as a man, as most do, but as a woman. She first appears
in sixth-century Indian art with Avalokitdvara and, like Prajiiaparamita, is
called the Mother of all the Buddhas; unlike Prajiiaparamita, however, she be-
came a deity who actively saves her devot~es from worldly distress (Strong EB,
sec. 5.2.2).
5.5 THE COSMIC BUDDHAS
Sakyamuni was the object of adoration even during his lifetime. Although he
reproved those who were attached to his person, Buddhists of all schools have
glorified his body, ascribing to it the 32 major and 80 minor marks of a super-
man, extolling its radiant complexion, sweet perfume, and unflagging six-col-
ored aura.
Similarly, from the earliest years Buddhists have regarded Dharma as more
than simply a doctrine. It is the constant, the real, the true, the good, the valu-
able, the harmonious, the normative. The nature of things, dharmata (Dharma-
ness), is analogous to the Stoic idea of natural law: the fixity, regularity, and
necessity in phenomenal occurrences. Perception ofDharma in the moral
sphere is the Buddhist version of conscience. Full understanding of the
Dharma is Awakening; full experience of the Dharma, nirvalfa. Thus, Dharma
should be not merely respected but also worshiped and sought as a refuge.
The Buddha and the Sangha are to be revered because they "have become