Avalokiteśvara
In Buddhism, Avalokiteśvara, also known as Lokeśvara and Chenrezig, is a Bodhisattva associated with Great Compassion. Avalokiteśvara has a vast number of manifestations and is depicted in various forms and styles across Buddhist traditions of different cultures. In some texts, he is considered to be the source and divine creator of all Hindu deities. In Mahayana and Vajrayana Buddhism, Avalokiteśvara is also considered a manifestation of Amitabha Buddha for the purpose of Dharma teaching, and an emanation from Vairocana Buddha as an embodiment of the Miraculous Observing Wisdom.
In East Asian Buddhism, Avalokiteśvara is known as 觀音, pronounced Gwoon Yaam in Cantonese, Guanyin in Mandarin Chinese, Kannon in Japanese, Gwaneum in Korean, and Quan Âm in Vietnamese. In the traditional cultures of these Asian countries, there is a female form of Avalokiteśvara depicted as a divine mother in a white robe, called White-Robed Avalokiteśvara or Southern Sea Avalokiteśvara. This female form of Avalokiteśvara is worshiped widely in East Asian religions including Taoism and Chinese folk religion.
Avalokiteśvara is also known for his popular mantra,, which is the most popular mantra in Tibetan Buddhism.
Etymology
The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to look, notice, behold, observe", here used in an active sense, and finally īśvara, "lord", "ruler", "sovereign", or "master". In accordance with sandhi, a+''īśvara becomes eśvara. Combined, the parts mean "lord who gazed down ". The word loka is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokesvarak.The earliest translation of the name Avalokiteśvara into Chinese by authors such as Xuanzang was as Guānzìzài, not the form used in East Asian Buddhism today, which is Guanyin. It was initially thought that early translators, lacking fluency in Sanskrit, mistook Avalokiteśvara for Avalokitasvara and thus mistranslated Avalokiteśvara as Guānyīn. It is now understood that Avalokitasvara was the original form and is also the origin of Guanyin "perceiving sound, cries". This translation was favored by the tendency of some Chinese translators, notably Kumārajīva, to use the variant Guānshìyīn p=Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world". The original form of Guanyin's name appears in Sanskrit fragments from the fifth century.
The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Vishnu or Shiva as the Supreme Lord, Creator, and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.
In Sanskrit, Avalokiteśvara is also referred to as Lokeśvara. In Tibetan, Avalokiteśvara is Chenrézig. The etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity", and gzig'' "to look". This gives the meaning of one who always looks upon all beings.
Origin
Mahayana account
The name Avalokiteśvara first appeared in the Avatamsaka Sutra, a Mahayana scripture that precedes the Lotus Sutra. On account of its popularity in Japan and as a result of the works of the earliest Western translators of Buddhist Scriptures, the Lotus Sutra, however, has long been accepted as the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in Chapter 25 of the Lotus Sutra: The Universal Gate of Bodhisattva Avalokiteśvara. This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra, and is commonly recited or chanted at Buddhist temples in East Asia.When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees from all walks of life, from kings to monks to laypeople.
In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.
In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities is said to break the hindrances in one of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.
According to Nīlakaṇṭha Dhāraṇī Sūtra, Gautama Buddha told his disciple Ānanda that Avalokiteśvara had become a Buddha countless eons ago, with the name Samyaka Dharma-Vidya Tathāgata meaning "Tathāgata who clearly understands the right Dharma". Out of great compassion, he wants to help all other Bodhisattvas to achieve the highest Awakenment, and bring happiness and peacefulness to all sentient beings, therefore he appears as a Bodhisattva, taking the name Avalokiteshvara and often abides in the Sahā world.
Another Mahayana Sutra, Tathagata's Unimaginable State Sutra, reaffirms that Avalokiteśvara is actually a Buddha. In the Sutra it is written that when Sakyamuni Buddha attained the highest Awakenment, countless Buddhas from other worlds, appearing as Bodhisattvas, came to our world to congratulate him and assist his Dharma-teaching work, and Avalokiteśvara was one of those Buddhas who appeared as Bodhisattvas.
In Mahayana Buddhism, Avalokiteśvara is one of the Four Great Bodhisattvas who are Mañjuśrī, Samantabhadra, Avalokiteśvara, and Kṣitigarbha. Avalokiteśvara is also a close assistant of Amitabha Buddha, helping Amitabha Buddha to preach the Dharma of the Pure Land.
Theravāda account
Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka.In times past, both Tantrayana and Mahayana have been found in some of the Theravada countries, but today the Buddhism of Sri Lanka, Myanmar, Thailand, Laos, and Cambodia is almost exclusively Theravada, based on the Pali Canon. The only Mahayana deity that has entered the worship of ordinary Buddhists in Theravada Buddhism is Bodhisattva Avalokitesvara. In Sri Lanka, he is known as Natha-deva and is believed by the majority to be the Buddha yet to come, Bodhisattva Maitreya. The figure of Avalokitesvara is usually found in the shrine room near the Buddha image.
In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva; however, traditions and basic iconography identify Nātha as Avalokiteśvara. Andrew Skilton writes:
Avalokiteśvara is popularly worshipped in Myanmar, where he is called Lokanat or lokabyuharnat, and Thailand, where he is called Lokesvara. The bodhisattva goes by many other names. In Indochina and Thailand, he is Lokesvara, "The Lord of the World". In Tibet, he is Chenrezig, also spelled Spyan-ras gzigs, "With a Pitying Look". In China, the bodhisattva takes a female form and is called Guanyin, "Hearing the Sounds of the World". In Japan, Guanyin is Kannon or Kanzeon; in Korea, Gwaneum; and in Vietnam, Quan Am.
File:Shwenandaw 2288795148 46754abf81.jpg|thumb|Wood carving of Lokanat at Shwenandaw Monastery, Mandalay, Burma|262x262px
Modern scholarship
Avalokiteśvara is worshipped as Nātha in Sri Lanka. The Tamil Buddhist tradition developed in Chola literature, such as Buddamitra's Virasoliyam, states that the Vedic sage Agastya learned Tamil from Avalokiteśvara. The earlier Chinese traveler Xuanzang recorded a temple dedicated to Avalokitesvara in the south Indian Mount Potalaka, a Sanskritization of Pothigai, where Tamil Hindu tradition places Agastya as having learned the Tamil language from Shiva. Avalokitesvara worship gained popularity with the growth of the Abhayagiri vihāra's Tamraparniyan Mahayana sect.File:Pothigai Hills Range.jpg|thumb|Pothigai Malai in Tamil Nadu is proposed as the original Mount Potalaka in India.|262x262px
Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara. Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu. This seems to be based on the name Avalokiteśvara.
On the basis of Buddhist scriptures, ancient Tamil literary sources, and field surveys, Japanese scholar Shu Hikosaka proposes the hypothesis that ancient Mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang's Great Tang Records on the Western Regions, is Mount Potigai in Ambasamudram, Tirunelveli, at the Tamil Nadu-Kerala border. Shu also said that Mount Potalaka has been a sacred place for the people of South India since time immemorial. It is the traditional residence of Siddhar Agastya at Agastya Mala. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists, who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Tamil animist religion. The mixed Tamil-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.
The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.
Avalokiteśvara's six armed manifestation as Cintāmaṇicakra is also widely venerated in East Asia. The Cintāmaṇicakra Dharani is another popular dharani associated with the bodhisattva.