Top 15 Most Popular Buddhas, Bodhisattvas, and Saint Monks in Buddhism

Maitreya, also known as the Buddha of the Future, is often referred to as the Buddha of Joy and Happiness. The common term “Maitreya Buddha” has been widely used by devotees, but according to several Buddhist texts, he was originally a Bodhisattva named Aksobhya, also called Maitreya Bodhisattva, and is currently the Lord of the Tushita Heaven. In the Maitreya Bodhisattva's Coming to Buddha Sutra, the Buddha Shakyamuni explains that Maitreya is the Buddha of the future, who will descend to the human realm of this world to succeed Buddha Shakyamuni and continue to teach beings. Therefore, he is also known as the Coming Maitreya Buddha.

In modern times, many temples cast and display statues of Maitreya Buddha as a large, round figure with a big belly and a broad smile, often seated on a cloth bag or holding a rosary in one hand and a wish-fulfilling staff in the other. These statues are commonly placed in the central entrance of the temple hall or in the courtyard near the temple entrance. This image is derived from the story of the monk and Zen master Budai (meaning 'cloth bag'—hence, the term Budai monk), who lived during the Five Dynasties period of the 10th century in China. It is believed that the monk Budai was the incarnation of Maitreya Bodhisattva. The large belly symbolizes generosity, while the smile represents a heart of joy and detachment from worldly attachments.

Some depictions of Maitreya Buddha include six little disciples or children surrounding him, symbolizing the six senses of a human being: Eyes, Ears, Nose, Tongue, Body, and Mind. This indicates that ordinary people, unable to control their six senses, constantly interact with the six phenomena: Sight, Sound, Smell, Taste, Touch, and Thought, resulting in delusion, suffering, and misfortune. On the other hand, Maitreya Buddha, who has perfected control over his six senses, remains peaceful, free, and filled with joy.

'Guān' means to observe, listen; 'Shì' refers to the world; and 'Yīn' means sound. Avalokiteshvara Bodhisattva, also known as Guan Yin, is the Bodhisattva who observes and listens to the cries of suffering beings in the world and responds to help them escape their pain. In his right hand, he holds a willow branch, while his left hand holds the sacred Amrita Water to quench the thirst of beings. Above his head is the image of Buddha Amitabha. Avalokiteshvara is represented in many different forms, including: Avalokiteshvara in Tranquility, Avalokiteshvara in Chundi, Avalokiteshvara as Kuan Yin of the South Sea, Avalokiteshvara with a Thousand Hands and Thousand Eyes, and more.

According to the Sutra of Avalokiteshvara's Samadhi, Avalokiteshvara was once a Buddha in the past known as 'True Dharma Radiance Tathagata.' Due to his deep compassion for all beings, he took on the Bodhisattva path to help alleviate suffering. He is often depicted in a female form, reflecting his motherly love and compassion for all beings. Additionally, Avalokiteshvara possesses 32 manifestations (as described in the Universal Gate Chapter of the Lotus Sutra) and 12 great vows that allow him to skillfully guide beings to liberation. In some places, he is known as the 'Compassionate Mother' Avalokiteshvara, representing the virtue of Compassion.

Together with Bodhisattva Mahasthamaprapta, he serves as an important assistant, standing on the left side of Amitabha Buddha, assisting in guiding and teaching beings from the ten directions to the Western Pure Land. He is one of the Three Saints of the Western Paradise (Western Three Saints).

Bodhisattva Mahasthamaprapta is also known by names such as 'Bodhisattva of Great Strength,' 'Bodhisattva of Great Effort,' and 'Bodhisattva of Infinite Light.' He is often referred to simply as Mahasthamaprapta. This Bodhisattva is recognized for using the light of wisdom to illuminate all beings, helping those from the ten directions of the world escape suffering and achieve Buddhahood. As a Bodhisattva of great power, compassion, and immense willpower, Mahasthamaprapta is dedicated to guiding and liberating beings in this world. He represents the power of WISDOM.

Together with Bodhisattva Avalokiteshvara, Mahasthamaprapta stands as a powerful assistant on the right side of Buddha Amitabha, helping the Buddha guide and teach beings from all directions towards the Pure Land of Amitabha, making him one of the Three Saints of the Western Paradise (Western Three Saints).

Kṣitigarbha, meaning 'Earth Store,' symbolizes endurance, remaining unmoved like the earth, and thinking deeply like a hidden treasure. He is depicted wearing a red robe and a Tiara, with his right hand holding a staff with twelve rings, and his left hand grasping a luminous pearl. He is often venerated in the main hall, positioned to the right of the Buddha Shakyamuni, or in halls dedicated to spirits. The most common depictions of Kṣitigarbha in temples show him standing on a lotus pedestal or sitting atop a mythical creature, such as a Kylin, radiating a majestic, compassionate, and dignified presence.

The vow of Bodhisattva Kṣitigarbha is to save all beings from Hell and achieve Buddhahood only when this task is completed. According to the teachings in the Kṣitigarbha Bodhisattva Sutra, people are encouraged to recite this sutra during the 10 sacred days of each lunar month (such as the 1st, 8th, 14th, 15th, 18th, 23rd, 24th, 27th, 28th, 29th, 30th), reading an entire volume each day, dedicating the merit to resolve past karmic debts, alleviate illnesses, bring peace to the living, and aid the deceased in transitioning to higher realms, including the Pure Land of Amitabha.

He is also seen as a symbol of great vow power and filial piety, similar to Ānanda. In some places, Kṣitigarbha is regarded as an incarnation of the noble monk Mūla Kīrti, leading to occasional confusion between their statues due to their similar forms and vows.

Bodhisattva Manjushri is revered as the embodiment of supreme wisdom, known as the foremost of all great Bodhisattvas. According to Buddhist scriptures, he has been the teacher of seven past Buddhas, and out of his great vow, he continues to reside as a Bodhisattva, guiding and saving sentient beings.

The full name of Bodhisattva Manjushri in Chinese pronunciation is Da Zhi Manjushri Bodhisattva Maha Bodhisattva. 'Da Zhi' represents supreme wisdom (prājñā) that fully comprehends the ultimate truth. This wisdom has the power to illuminate, transform ignorance, delusions, attachments, and impurities into purity, elevating understanding beyond all dualistic concepts to achieve complete liberation.

As the personification of Wisdom, Bodhisattva Manjushri is often depicted as a youthful figure seated in a lotus position on a lotus throne or riding a lion. In his right hand, he holds a flaming sword raised high above his head— a distinctive symbol that sets him apart from other Bodhisattvas. This sword represents the cutting of the chains of ignorance and suffering that bind beings to the endless cycle of birth, death, and rebirth, guiding them to perfect wisdom. Meanwhile, his left hand holds the Prajnaparamita Sutra, held close to his heart, symbolizing the source of awakening and enlightenment.

Bodhisattva Samantabhadra is known for his ten great vows aimed at saving sentient beings, and is often mentioned alongside Bodhisattva Manjushri. Like Manjushri, Samantabhadra remains a Bodhisattva due to his great vow and has not yet attained Buddhahood.

Samantabhadra Bodhisattva (pronounced as Tam Mạn Đà Bạt Đà La, or Tam Mạn Đà Bạt Đà, in Chinese: 普賢, Sanskrit: samantabhadra, Japanese: fugen, Tibetan: kun tu bzang po) is a Bodhisattva of Universal Virtue. The term 'Universal' represents the vastness and all-encompassing nature of his wisdom, while 'Virtue' refers to the perfection of his spiritual qualities. Samantabhadra has the power to manifest in all directions and realms according to the needs of sentient beings. He is an important figure in Mahayana Buddhism. According to the Lalitavistara Sutra, Samantabhadra resides in the land of the Buddha Vairocana, in the eastern realm of our world. When the Lotus Sutra is taught in this world, he leads five hundred great Bodhisattvas to listen to the teachings and to support the Dharma of Shakyamuni Buddha.

Samantabhadra is regarded as the protector of those who propagate the Dharma and is the representative of “Equanimous Wisdom,” which embodies the understanding of the oneness of all things, transcending distinctions. He is often depicted alongside Shakyamuni Buddha and Bodhisattva Manjushri, with Manjushri to the left of the Buddha and Samantabhadra to the right. Samantabhadra is depicted riding a white elephant with six tusks, symbolizing the wisdom that overcomes obstacles, and the six tusks representing the triumph over the six senses. In the Five Buddhas system, Samantabhadra is associated with the Buddha Vairocana. His symbols include the wish-fulfilling jewel, the lotus, and sometimes a scroll inscribed with the Bodhisattva's mantra.

The Bodhisattva possesses a thousand eyes to observe the suffering of all beings and a thousand hands to rescue them from the ocean of misery. In the Thousand Hands, Thousand Eyes Guanyin Bodhisattva's Great Compassionate Heart Dharani from Tantric Buddhism, it is stated: “In countless eons of the past, Bodhisattva Avalokiteshvara heard the Buddha Tian Guang Wang’s dharani of the Great Compassionate Heart and vowed to bring benefit and peace to all sentient beings. Immediately, a thousand eyes and a thousand hands appeared upon his body.”

Thousand Hands, Thousand Eyes refers to a myriad of eyes and hands. The number thousand is not meant to be taken literally as exactly one thousand, but as a symbol of innumerable and countless amounts. Thus, the image of Avalokiteshvara with thousand hands and eyes in temples can have over 1000 hands or just a few dozen or a few hundred hands.

The thousand eyes are to see all beings across the world, and the thousand hands to help them. The hands symbolize action—anything one wishes to do requires the hands. The eyes represent perception, insight, and understanding, enabling one to perceive everything clearly, both near and far, large and small, in front and behind, above and below, in the day and night. Statues may even depict eyes in the palms of hands, symbolizing that wherever the eyes look, the hands will follow. Wherever suffering exists, Avalokiteshvara immediately manifests and stretches out a compassionate hand to help. The Great Compassionate Heart Dharani of Bodhisattva Avalokiteshvara is the most well-known, accessible, and widespread mantra for all beings.

This Bodhisattva has a golden-white or pale yellow color, sitting in lotus posture on a lotus throne, with a radiant halo surrounding the body. Clad in celestial garments, adorned with jewelry, and a crown of precious gems, with hanging pieces of sapphire. The figure is depicted with 18 arms, each wearing bracelets made of Mother-of-Pearl and each hand holding various implements symbolizing different aspects of spiritual practice, including three eyes. This Bodhisattva is primarily dedicated to protecting the Buddhist teachings and granting long life to those whose lifespan is short. The practice of this Bodhisattva involves chanting the mantra: Nam mô tát đa nẫm, tam miệu tam bồ đà Câu chi nẫm, đát diệt tha: án, chiết lệ chủ lệ chuẩn đề ta bà ha. This mantra has the power to eliminate sins, purify karma, cure diseases, remove evil spirits, banish harmful magic, and protect against mischievous ghosts, among other countless blessings.

This Bodhisattva is known for her motherly compassion, protecting beings from disaster and danger, thus often referred to as the Mother Buddha Cundī. She is typically depicted with four, six, twelve, or eighteen arms, symbolizing her infinite capacity to aid beings in need.

Bodhidharma (470-543), known in Chinese as 菩提達磨, which translates to 'Enlightenment Law'. He was the 28th patriarch of Indian Zen Buddhism and the first patriarch of Chinese Zen. Bodhidharma is also a renowned saint in the wider Buddhist tradition. He is credited with founding the famous Shaolin martial arts school in China, as well as developing the Yi Jin Jing method for healing and physical wellness.

The core principles of Zen as taught by Bodhidharma are summarized in a short verse: “No reliance on written words. A separate transmission outside the scriptures. Directly pointing to the mind of the person. Seeing one's nature and becoming Buddha.” This means that Zen teachings do not rely on written texts or language because the truth of Zen transcends the written word. The transmission of Zen practice occurs outside of scriptures and emphasizes directly pointing to the heart of the practitioner, allowing them to realize their inherent Buddha-nature and achieve Buddhahood.

In temples and monasteries, statues of Bodhidharma are often placed behind the main altar of the Buddha. The most familiar image of Bodhidharma is that of a monk with thick, flowing beard and eyebrows, large, piercing eyes, and a prominent forehead (the Arahant's sign). He is depicted barefoot, carrying a staff over his shoulder with a bag or straw shoes slung over it.

Arhat Maudgalyayana, also known as the Great Filial Bodhisattva Maudgalyayana, Maudgalyayana the Arhat, or simply Maudgalyayana, was one of the ten great disciples of the Buddha, revered for his immense spiritual powers, and was titled The First in Supernatural Abilities because his magical abilities surpassed those of all other disciples. The story of Maudgalyayana saving his mother, who had been reborn as a hungry ghost in hell, is a well-known tale that also makes him a symbol of filial piety.

According to the Vu Lan Bon Sutra, Maudgalyayana's mother, due to her greed, disdain for monks, and disrespect for the Three Jewels, was reborn as a hungry ghost in hell. Her stomach was as large as a drum, her throat was as small as a needle, and she was always starving, unable to consume any food. Anything that came close to her mouth turned into flames, making it impossible for her to eat. After attaining the state of Arhat and gaining great supernatural powers, Maudgalyayana wanted to use his powers to locate his mother and find out where she was reborn. Upon discovering that she was suffering in hell, he was deeply saddened and conjured a bowl of food to offer her. However, due to her karmic debt, she fiercely protected the food from the surrounding hungry ghosts, and before it could reach her mouth, it turned into flames. Maudgalyayana was heartbroken and returned to the Buddha to ask why his mother had such terrible karma and how he could save her. The Buddha explained that due to her heavy karmic actions, he alone could not save her; it would require the collective merit of monks from the ten directions. Additionally, it would only be possible on the 15th day of the seventh month of the lunar calendar, after the monks' three-month retreat, during which time the ritual of offering food to the monks would need to be performed to allow her to escape hell. Maudgalyayana followed the Buddha's guidance, and as a result, his mother was freed from hell and ascended to heaven.

This story gave rise to the annual Vu Lan Festival on the 15th day of the seventh lunar month, during which temples hold ceremonies to offer food to the monks and pray for the spirits of deceased parents and ancestors to be liberated and ascend to a better realm. This has become a significant cultural practice in Buddhism, emphasizing filial piety and respect for one's parents.

Bodhisattva Vi Da, also known as Vi Da Tôn Thiên, is an incarnation of a Great Bodhisattva with ten great vows to protect the Dharma, support genuine practitioners, and guide sentient beings. Due to his immense vow power, he manifested as the Vajra Protector Deity, holding a significant role in safeguarding the Dharma. Vi Da was originally the celestial being called Thất Kiện Đà in Brahmanism, the son of the Buddhist Protector Deity Đại Tự Tại Thiên. He later became the protector of Buddhism, guarding the true teachings and those who follow the path of the Tathāgata. According to the scriptures, Vi Da is the only protector deity permitted to stand directly before the Buddha Shakyamuni during Buddhist assemblies.

One legend recounts that after the Buddha Shakyamuni's parinirvāṇa, the gods and kings debated the cremation of the Buddha's body and the collection of relics for enshrinement. At this time, the deity Đế Thích Thiên arrived to collect a relic of the Buddha's tooth, a permission granted by the Buddha in life. However, a Rakshasa demon secretly stole the tooth, and Vi Da, seeing this, swiftly pursued the thief. In a flash, Vi Da captured the Rakshasa and returned the relic to Đế Thích Thiên, earning praise from the gods. From then on, Vi Da was revered as a deity capable of banishing demons and safeguarding the Buddha's relics. His image is often associated with the stupa (relic monument) to symbolize the protection of the Dharma. The stories of Vi Da's miraculous protection of the Dharma and practitioners are numerous and beyond comprehension.

In every temple, it is common to find statues of two protectors positioned at the entrance or inside the main hall. On the right side stands the image of Vi Da, who holds a Vajra staff, with a noble and serene appearance.

In Vietnamese temples, Vi Da's statue is usually placed opposite that of Tiêu Diện, with the two deities symbolizing the triumph of the true teachings and the defeat of evil. In temples in China, Taiwan, or temples of the Chinese diaspora, Vi Da is often depicted alongside the statue of Quan Thánh Đế Quân, replacing Tiêu Diện.

Tiêu, also known as Tiêu Diện Đại Sĩ, the Evil Spirit or protector Tiêu Diện, is an incarnation of the great Bodhisattva Avalokiteshvara. Out of compassion and the vow to save all beings, he takes on a fierce form, with his left hand on his waist and his right holding a flag. His face is pitch black, his eyes bulging and glaring, and his head adorned with three horns resembling a demon king or a demon servant. Tiêu Diện Đại Sĩ is a Bodhisattva devoted to subduing evil spirits, exorcising malicious beings, and saving sentient beings. The most distinctive feature of Tiêu is his long, blood-red tongue that extends down to his belly, giving him a very terrifying appearance.

Because beings have different dispositions—some good, some evil, and with varying spiritual levels—Bodhisattva Avalokiteshvara, out of his compassionate vow, manifests as Tiêu Diện Đại Sĩ to reach those in the realm of hungry ghosts, enlightening them with the light of the Buddha’s teachings so they can attain liberation, while also subduing evil, demonic beings to prevent them from disturbing the human world, guiding them towards goodness and righteousness.

He is a well-known protector in all Vietnamese temples, standing in opposition to the protector Vai Đà. His statue is typically placed to the left of the entrance to the main hall or within the hall of the temple, facing the statue of Vai Đà, which is on the right. While in Vietnamese temples, his image is commonly worshipped, in the Chinese temples in Vietnam, China, Taiwan, Malaysia, Indonesia, Hong Kong, and other regions, the figure of Quan Thánh Đế Quân is often used alongside Vai Đà instead of Tiêu Diện.

The name Shakyamuni consists of two parts: 'Shakya' meaning 'capable of virtue' and 'Muni' meaning 'silent'. Shakyamuni refers to the Buddha, the founder of Buddhism, whose teachings continue to resonate globally. His image is often depicted sitting cross-legged on a lotus pedestal in a meditative posture, or with his right hand holding a lotus flower, symbolizing 'The smile of the lotus.' In many temples, he is shown between two great figures: either the disciples A Nan and Ca Diếp or the Bodhisattvas Văn Thù and Phổ Hiền, referred to as Hoa Nghiêm Tam Thánh (The Three Saints of the Avatamsaka Sutra). Some temples also depict him between the Buddhas A Di Đà and Dược Sư, known as the TAM THẾ PHẬT (Three Buddhas of the Past, Present, and Future). Other temples feature him between Bodhisattvas Quán Thế Âm and Địa Tạng, known as Ta Bà Tam Thánh, the three saints of our world.

Shakyamuni, historically recognized as Siddhartha Gautama, a prince from the Shakya clan in ancient India, was born around 624 BCE. His teachings focus on the Four Noble Truths, the Eightfold Path, and the Twelve Links of Dependent Origination. After his passing, his teachings branched into three major schools: Zen, Tantric, and Pure Land Buddhism, each with numerous sub-schools adapted to different cultural contexts and the spiritual needs of beings across the globe.

His profound contributions to philosophy, thought, and the pursuit of spiritual enlightenment have allowed Buddhism to spread worldwide, becoming the state religion in countries such as Bhutan, Sri Lanka, Vietnam, Thailand, Myanmar, Laos, and Cambodia...

Amitabha, also known as Infinite Life, Infinite Light, and Infinite Merit, etc., signifies the immeasurable lifespan, radiance, and virtues of the Buddha. According to the Pure Land Sutra, Amitabha is the Buddha of the Western Pure Land, a realm situated tens of thousands of Buddha worlds away from our Ta Ba realm. He attained Buddhahood ten eons ago and is currently preaching the Dharma. In the Infinite Life Sutra, Amitabha Buddha made 48 great vows to guide beings to the Pure Land—a place of supreme purity, magnificence, and spiritual wonder. Among these, vows 18, 19, and 20 are the most significant for practitioners wishing to be reborn in the Pure Land.

Vow 18: If, upon my attaining Buddhahood, beings in the ten directions sincerely desire to be reborn in my land and recite my name even ten times, they will surely be reborn, and if not, I will not attain perfect Buddhahood.

Vow 19: If, upon my attaining Buddhahood, beings in the ten directions vow to cultivate the Bodhisattva path and perform virtuous deeds, they will see me and my retinue upon their death. If not, I will not attain perfect Buddhahood.

Vow 20: If, upon my attaining Buddhahood, beings in the ten directions hear my name, remember my Pure Land, and accumulate merits, but are not able to fulfill their wish for rebirth in my land, I will not attain perfect Buddhahood.

In temples practicing the Pure Land School (or the practice of reciting Amitabha's name), statues of Amitabha Buddha are often seen standing on a lotus pedestal, with the left hand holding a lotus flower and the right hand extended to guide beings. In such temples, Amitabha is usually flanked by Bodhisattva Avalokiteshvara on his left and Bodhisattva Mahasthamaprapta on his right. These three are known as the Three Holy Ones of the Western Pure Land—the three revered beings of the Western Pure Land.

The Buddha who offers medicine to cure both physical and mental suffering for sentient beings. In Esoteric Buddhism, there are typically seven Medicine Buddhas, or eight if Buddha Shakyamuni is included, or nine if Buddha Amitabha is added. Their vows are closely related in nature, as they aim to relieve suffering, grant happiness, ensure beings are born in good realms, endowed with all faculties, wealth, beauty, longevity, and remove sins from violating or neglecting precepts. They also eliminate the evils of theft, poverty, diseases caused by mental or physical afflictions, protect from harmful spirits, and free individuals from evil spells or dark magic, leading them toward rebirth in the Pure Land...

According to the Medicine Buddha Lapis Lazuli Light Tathagata’s Original Vows and Merits Sutra, the Medicine Buddha has 12 major vows to save beings suffering from poverty, illness, curses, or the harm of malicious spirits, and to eliminate greed, stinginess, shorten life, or prevent untimely death and disasters. Those fortunate enough to hear His name will be freed from the three evil paths and be reborn into a celestial or human realm where they will experience unparalleled joy and blessings.

According to the same Sutra, Medicine Buddha is the ruler of the Lapis Lazuli Pure Land in the East, and He is accompanied by two powerful Bodhisattvas, the Bodhisattvas of One Lifetime Rebirth: Sunlight Radiance and Moonlight Radiance. Therefore, He is also known by two main titles: East Pure Land’s Medicine Buddha Lapis Lazuli Light King and Medicine Buddha of Disaster Elimination and Longevity. Statues of Medicine Buddha in temples are usually dark blue, seated in the lotus position, holding a seven-tiered medicine stupa or a medicine bowl, representing His vow as the healer. Many temples also feature seven Medicine Buddha statues (Seven Medicine Buddhas) made from seven-colored glass, symbolizing the seven Medicine Buddhas of the East.

The original Chinese text of the Medicine Buddha Sutra had seven volumes corresponding to the vows and merits of the seven Medicine Buddhas, known as The Sutra of the Seven Medicine Buddha Original Vows and Merits, with one part discussing six Medicine Buddhas and another focusing on the Medicine Buddha Lapis Lazuli Light. However, when it was passed on to Vietnam, only one volume, the Original Vows and Merits Sutra of Medicine Buddha Lapis Lazuli Light Tathagata, translated by Master Xuanzang, was adopted. This shift was partly due to the popularity of reciting Buddha’s name in Vietnam.