Avalokitesvara

Category: Bodhisattvas

From Buddhist Encyclopedia

• Chinese :   观世音菩萨   guanshiyinpúsà
• Japanese :  Kannon
• Sanskrit :  अवलोकितेश्वर
• Tibetan :  སྤྱན་རས་གཟིགས Chenrezig spyan-ras-gzigs

Avalokiteśvara or Avalokiteshvara (Sanskrit, lit. "Lord who looks down") is the bodhisattva who embodies the compassion of all Buddhas. He is the most widely revered bodhisattva in Buddhism. In East Asia, the bodhisattva is known as Kuan Yin or Kannon, both of which are female manifestations. In Tibetan Buddhism, Avalokiteśvara is known as Chenrezig, and also as Padmapāni ("Holder of the Lotus"). In Mongolia, he is Xongsim Bodisadv-a as well as Nidüber Üjegči. In the Theravada tradition of Southeast Asia, Avalokiteśvara is known as Lokesvara ("Lord of the World").

Tibetan Buddhism also relates Chenrezig to the foremost mantra, the six-syllable Om Mani Padme Hum. Thus Chenrezig is also called Shadakshari ("Lord of the Six Syllables").

The Maha Karuna Dharani Sutra, also known as the Great Compassion Mantra, includes the 82 syllable mantra spoken by Avalokiteśvara to the assembly of Buddhas and Bodhisattvas, and extols the merits of chanting the mantra. This mantra is popular in China and Japan.

Etymology

The name Avalokiteśvara is made of four parts: the verbal prefix ava, which means "down"; the verb lok, which means "to look"; the suffix ita, which changes the verb avalok into a noun, "one who looks down"; and finally īśvara, "lord" or "master". In accordance with the rules of sound combination, ishvara becomes eshvara. Combined, the four parts mean "Lord Who Gazes Downward". The name emphasizes the bodhisattva's primary characteristic, compassion.

Origin

Mahayana account

Avalokitesvara is the bodhisattva who has made a great vow to listen to the prayers of all sentient beings in times of difficulty, and to postpone his own Buddhahood until he has assisted every being on earth in achieving nirvana. Mahayana sutras associated with Avalokitesvara include the Heart Sutra and the Lotus Sutra, particularly the 25th chapter which is sometimes referred to as the Avalokitesvara Sutra.

Vajrayana account

In the Tibetan tradition, Avalokitesvara is seen as arising from two sources. One is the relative source, where in a previous eon (kalpa) a devoted, compassionate bhikkhu became a bodhisattva, transformed in the present kalpa into Avalokitesvara. That is not in conflict, however, with the ultimate source, which is Avalokitesvara as the universal manifestation of compassion. The bodhisattva is viewed as the anthropomorphised vehicle for the actual deity, serving to bring about a better understanding of Avalokitesvara to humankind.

The thousand arms of Avalokitesvara

One prominent Buddhist story tells of Avalokitesvara vowing to never rest until he had freed all sentient beings from samsara. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitabha Buddha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokitesvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitabha Buddha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

Many Himalayan versions of the tale include eight arms with which Avalokiteśvara skilfully upholds the dharma, each possessing its own particular implement, while more Chinese-specific ones give varying accounts of this number.

Tibetan Buddhist beliefs concerning Chenrezig

Avalokitesvara (known as Chenrezig in Tibetan) is an important deity in Tibetan Buddhism, and is regarded as a Buddha. The Dalai Lama is considered by the Gelugpa sect and many other Tibetan Buddhists to be the primary earthly manifestation of Chenrezig.

Other manifestations popular in Tibet include Sahasra-bhuja (a form with a thousand arms) and Ekādaśamukha (a form with eleven faces).

In Tibetan Buddhism, White Tara acts as the consort and energizer of Avalokiteśvara/Chenrezig. According to popular belief, Tara came into existence from a single tear shed by Chenrezig. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version, Tara emerges from the heart of Chenrezig. In either version it is Chenrezig's outpouring of compassion which manifests Tara as a being.

Manifestations

Avalokiteśvara has an extraordinarily large number of manifestations in different forms. Some of the more commonly mentioned forms include:

Kuan Yin

Kuan Yin is venerated by East Asian Buddhists, usually as a female, originated from the Avalokiteśvara, which is her male form. Commonly known in the West as the Goddess of Mercy, Kuan Shi Yin is also revered by Taoists as an immortal. The name Kuan Yin is a short, which means "Observing the Sounds of the World".

Depiction

Kuan Yin is the Chinese name for the Avalokitesvara Bodhisattva. However, folk traditions in China and other East Asian countries have added many distinctive characteristics and legends. Avalokitesvara was originally depicted as a prince, and therefore wears chest-revealing clothing and may even sport a moustache. However, in China, Kuan Yin is usually depicted as a woman.

In China, Kuan Yin is usually shown in a white flowing robe, and usually wearing necklaces of Indian/Chinese royalty. In the right hand is a water jar containing pure water, and in the left, a willow branch. The crown usually depicts the image of Amitabha Buddha, Kuan Yins spiritual teacher before she became a Bodhisattva.

She is occasionally flanked by her two acolytes, who appeared to her when meditating at Mount Putuo, Long Nü and Shan Tsai.

Along with Buddhism, Kuan Yin's veneration was introduced into China as early as the 1st century CE, and reached Japan by way of Korea soon after Buddhism was first introduced into the country from the mid-7th century.

Representations of the bodhisattva in China prior to the Song Dynasty (960-1279) were masculine in appearance. Images which later displayed attributes of both genders are believed to be in accordance with the Lotus Sutra, where Avalokitesvara has the supernatural power of assuming any form required to relieve suffering and also has the power to grant children. Because this bodhisattva is considered the personification of compassion and kindness, a mother-goddess and patron of mothers and seamen, the representation in China was further interpreted in an all female form around the 12th century. In the modern period, Kuan Yin is most often represented as a beautiful, white-robed woman, a depiction which derives from the earlier Pandaravasini form.

Kuan Yin and the Thousand Arms

One Buddhist legend presents Kuan Yin as vowing to never rest until he had freed all sentient beings from samsara, reincarnation. Despite strenuous effort, he realized that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head split into eleven pieces. Amitabha Buddha, seeing his plight, gave him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokitesvara attempted to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitabha came to his aid and appointed him a thousand arms with which to aid the many. Many Himalayan versions of the tale include eight arms with which Avalokitesvara skilfully upholds the Dharma, each possessing its own particular implement, while more Chinese-specific ones give varying accounts of this number.

In China, it is said that fishermen used to pray to her to ensure safe voyages. The titles Kuan Yin of the Southern Ocean (Chinese: 南海觀音) and 'Kuan Yin (of/on) the Island' stem from this tradition.

Miao Shan

Another story, possibly Taoist in origin, describes Kuan Yin as the daughter of a cruel father who wanted her to marry a wealthy but uncaring man. She is known as Miao Shan (Chinese: 妙善), and her father's realm allegedly Sumatra. She begged to be able to enter a temple and become a nun instead. Her father allowed her to work in the temple, but asked the monks to give her very hard chores in order to discourage her. The monks forced Miao Shan to work all day and all night, while others slept, in order to finish her work. However, she was such a good person that the animals living around the temple began to help her with her chores. Her father, seeing this, became so frustrated that he attempted to burn down the temple. Kuan Yin put out the fire with her bare hands and suffered no burns. Now struck with fear, her father ordered her to be put to death. After she died she was made into a goddess for all of her kindness and began her journey to heaven. She was about to cross over into heaven when she heard a cry of suffering back on earth. She asked to be sent back and vowed to stay until all suffering had ended.

One version of this legend states that, at the point of Kuan Yin's father's execution of her, a supernatural tiger took Kuan Yin to one of the more hell-like realms of the dead. However, instead of being punished by demons like the other inmates, Kuan Yin played music and flowers blossomed around her. This managed to completely surprise the head demon. The story says that Kuan Yin, by being in that hell, turned it into a paradise.

Another version of the same legend tells that upon entering hell Kuan Yin was overwhelmed with grief at the suffering souls must endure in hell. Out of compassion, she freed many of the souls from hell before being stopped by Yanluo, the King of Hell. She then returned back alive on Earth and resided at Mount Putuo.

Another tale says that Miao Shan never died but was in fact transported by a supernatural tiger, believed to be the Deity of the Place to Fragrant Mountain.

The Legend of Miao Shan usually ends with Miao Chuang Yen, the father of Miao Shan falling ill with jaundice. It is said that no physician could cure him. Then a monk appeared saying that the jaundice could be cured by making a medicine out of the arm and eye of one without anger. The monk further suggested that such a person could be found on Fragrant Mountain. Miao Shan when requested offered up her eyes and arms willingly. Miao Chuang Yen was cured of the illness and went to the Fragrant Mountain to give thanks to the person. When he discovered that his own daughter gave up her arm and eyes for him, he begged for forgiveness. The story concludes with Miao Shan being transformed into the Thousand Armed Kuan Yin and the king, queen and her two sisters building a temple on the mountain for her.

Due to her symbolising compassion, in East Asia Kuan Yin is associated with vegetarianism. Chinese vegetarian restaurants are generally decorated with her image, and she appears in most Buddhist vegetarian pamphlets and magazines.

Kuan Yin and the Virgin Mary

Many observers have commented on the similarity between Kuan Yin and the blessed Virgin Mary of Christianity. The Tzu-Chi Foundation commissioned a portrait of Kuan Yin and a baby that resembles the typical Madonna and Child painting.

Some Chinese of the overwhelmingly Roman Catholic Philippines, have identified Kuan Yin with the Virgin Mary.

During the Edo Period in Japan, some Christian groups venerated the Virgin Mary disguised as a statue of Kannon; such statues are known as Maria Kannon. Many had a cross hidden in an inconspicuous location.

Kuan Yin in popular culture

The name of the Japanese company Canon Inc. derives from the Japanese name of the deity.

• Her birthday, the 19th day of 2nd lunar month, based on Chinese calendar is a holiday in the Republic of China.
• Kuan Yin is mentioned in the Chinese classical novel Journey to the West