How about Yeshe Tsogyal and Mandarava - and I think Machig Labdron...?

Emaho!

gri

The term Buddha in Pali is Bodhurdha in Sanskrit. The term Buddha in Sanskrit means something near but very different from its use in Pali. Buddha in Sanskrit means "having realised". Where as Buddha in Pali means "Beyond Perception". So long one is coursing in Perfection of Wisdom(Bodhi) one is known as a Bodhisattva. When a Bodhisattva, Wisdom-Identity passes through Non-Identity or Nirvana, such an One is known as a Buddha.

There are two sections of Buddhas as well Bodhisattvas:

1. The mortals or the persons who are/were in practice of Perfection of Wisdom to attain Nirvana known as mortal Bodhisattvas. They are many.
Mortal Buddhas are Them Who have transcended even the identity connected to Perfection of Wisdom. Mortal Buddhas of our aeon are 7 including Sakyamuni as the latest according to Theravada and Mahayana while Tantrayana and Vajrayana adds 2 more to the list and they are Lord Nagarjuna and Lord Padmasambhva. Achintapuri Vihara or today's Ajanta caves show Maitreya as the last of the mortal Buddhas of this aeon or first of Them for the next aeon.

2. The celestials or the personifications of the various stages of Perfection of Wisdom known as celestial Bodhisattvas often called gods and goddesses. They are many.
Celestial Buddhas are Them Who represent the various Buddha realisations. They are 7 majors till update until Maitreya adds a new dimension! They are :
i) Ratnaketu, the idol of Arhat-hood
ii) Amitava, the idol of Bhagavat-hood
iii) Vairochana, the idol of Samyak-Buddha-hood
iv) Akshobha, the idol of Sam-Buddha-hood
v) Amoghasiddhi, the idol of Pra-Buddha-hood / Tathagata-hood
vi) Vajrasattva, the idol of Indestructible-Identity / Identity of No-Identity
vii) Adi Buddha Vajradhara, the idol of Primordial-Widom-Holder

Before Vajrayana a female form was not believed to be ever capable of attainment of Nirvana marked by Sakyamuni. So Tara as the female counterpart of each Buddha was recognised as the highest female Bodhisattva or Budhha-Shakti but not Buddha! That is why all Mahayana texts as well as the Tantrayana texts do not attribute a female form as a Buddha, but Bodhisattva. It was Padmasambhava Who first recognised Khandro Yeshe Chhogyal (Vijaya/Jayantika Devi) as a Buddha in a female form. in Sky Dancer She Herself has proclaimed so.

Vajrayogini is a semi-wrathful aspect of Pandhara, the Red Tara and is recognised as a celestial Bodhisattva in Mahayana and Tantrayana. Sridevi / Remati / Mahkalika / Kalratri (Paldhen Lhamo) is an aspect of Mamaki, the Blue Tara and hence a Bodhisattva according to both Mahayana and Tantrayana.

In Vajrayana after Buddha-hood of Khandro Chhogyal, Taras have been recognised as Buddhas. The concept of 10,000 Buddhas has come from Vajrayana only. But we mix up Vajrayana and Mahyana principles very often in Tibetan Buddhism and loose clarity of the gradual development of the yanas. Specially after Gelukpa teachings have come to historical existence a trial to reform old Vajrayana in terms of Mahayana has been over-done. This may be the reason that the old orthodox schools do not accept Gelukpa teachings so much in Tibetan Buddhism. According to Sadhanamala Tantra which is a Tantrayana text, no female deity has been recognised as a Buddha. But, in Nishpannayogavali which is a Vajrayana text celestial Buddha-Shaktis have been recognised as equal to the Buddhas. In this standpoint Nairatma (Self-Voidness), Samantabhadri (Equipoise), Ushnisha Vijaya (Victory over Buddha-mark as ushnisha), Ratnadhatishwari, Pandhara, Vajravairochani, Mamaki, Tara (Matangi), Vajradhatishwari and Prajnaparamita are all equal to Buddhas or can be termed as Female Buddhas. The recognising factors in these two different cases of Taras recognised as a Bodhisattva and a Buddha in the iconology are:
1. Taras as Bodhisattvas would hold the effigy of their particular Buddhas as their sires on their crowns.
2. Taras as Buddhas are not found with Buddha-effigies on there crown. In place of such Their Crowns bear the Mantra of Their particular family or coloured jewels to represent such.

I always had revolting questions about Lord Buddha's belief of woman unfit for Nirvana when He Himself calls Perfection of Wisdom as The Mother of all Buddhas and Bodhisattvas and personifies It as Tara, The Saviouress! The questions are :

1.If Perfection Of Wisdom is personified by Himself as the Mother of Buddhas and Bodhisattvas, why womanhood is not considered ready for Nirvana?
2. Did Sakyamuni Buddha not discover the capability of womanhood to full enlightenment? Was He gender-centric?
3. Did Buddha Padmasambhava make a mistake in recognising Khandro Chhogyal as The Lady Buddha?
4. Can full enlightenment be derived out of The Mother Principle That is not recognised as full enlightenment?
5. Why Tara, The Saviouress was so called if not recognised as Buddha in Mahayana?

It will be very helpful to discuss over this points in connection to the topic of "Female Buddhas" but at the same time I am afraid that if my questions are recognised as sabotage against any religious view point!

All females (and males) all are Buddhas yet to be awakened. :)

Female Buddha Kwan Yin or Guan Yin
According to one legend, Kwan Yin, who is often referred to as the female Buddha, was a beautiful Indian princess who forsook marriage and the good life to live in a convent in order to become a truly enlightened human being, or bodhisattva. By turning her back on a life of luxury and seeking out spiritual enlightenment, her life story is similar in theme to that of the historical Buddha, Prince Siddhartha Gautama. Both individuals eventually became thoroughly enlightened and compassionate spiritual beings, who sought to alleviate mankind's sufferings. Talk about more joy in Tushita Heaven!
After having achieved enlightenment and the right to enter Buddhist Heaven or Nirvana, legend has it that at Heaven's gates Kwan Yin heard the despairing cry of someone back on earth. Upon hearing that sad cry, she quickly returned to the earthly plane, and vowed to stay there to help all those who suffer achieve the same level of enlightenment that she had, so that they too could enter Nirvana. Kwan Yin's name means "The one who hears the cries of the world."

Guanyin (Chinese: 觀音; pinyin: guān yīn; Wade-Giles: kuan-yin, Japanese: Kannon, Korean: Gwan-eum) is the bodhisattva associated with compassion as venerated by East Asian Buddhists, usually as a female. The name Guanyin is short for Guanshi'yin (觀世音, pinyin: guānshì yīn, Wade-Giles: kuan-shih yin) which means "Observing the Sounds (or Cries) of the World".
It is generally accepted (in Chinese community) that Guanyin originated as the Sanskrit Avalokiteśvara (अवलोकितेश्वर), which is her male form. Commonly known in the West as the Goddess of Mercy, Guanyin is also revered by Chinese Taoists as an Immortal. However, in Taoist mythology, Guan Yin has other origination stories which are not directly related to Avalokiteśvara.



Names in East Asia

Due to devotional popularity of Guanyin in East Asia, she is known by many names, most of which are simply the localized pronunciations of "Guanyin" or "Guanshiyin":
Guanshiyin changed to Guanyin under the naming taboo of Emperor Taizong of Tang.
In Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan'on, or more formally Kanzeon (観世音, the same characters as Guanshiyin); the spelling Kwannon, based on a pre-modern pronunciation, is sometimes seen.
In Korean, the Bodhisattva is called Gwan-eum (관음) or Gwanse-eum (관세음).
In Thai, the name is called Kuan Eim (กวนอิม) or Prah Mae Kuan Eim (พระแม่กวนอิม) due in part to the influence of the Chinese Thai population.
In Vietnamese, the name is Quán Âm or Quán Thế Âm.
In Hong Kong and Guangdong Province the name is pronounced Kwun Yum or Kun Yum in the Cantonese language.
In Indonesian, the name is Kwan Im or Dewi Kwan Im referring the word Dewi as Devi or Goddess.
In these same countries, especially Japan, the variants Kanjizai ( 観自在) and Kanzejizai (観世自在) are also found in the Heart Sutra, among other sources

Legends of the Mahayana School of Buddhism recount that Kwan Yin was 'born' from a ray of white light which The Amitabha Buddha emitted from his right eye while he was deep in spiritual ecstasy.

Kwan Yin is regarded as an emanation of The Amitabha Buddha and as anembodiment of compassion, the quality which Amitabha himself embodies in the highest sense.


Symbols characteristically associated with Kwan Yin are a willow branch, with which she sprinkles the divine nectar of life; a precious vase symbolizing the nectar of compassion and wisdom, the hallmarks of a bodhisattva; a dove, representing fecundity; a book or scroll of prayers which she holds in her hand, representing the dharma (teaching) of the Buddha or the sutra (Buddhist text) which Miao Shan is said to have constantly recited; and a rosary adorning her neck with which she calls upon the Buddhas for succor.