Buddhisme Awal, Sekte dan Tradisi > Mahayana

Avalokitesvara

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Forte:
Avalokite?vara



Avalokite?vara or Avalokiteshvar, ???????????? (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. Avalokite?vara is also referred to as Padmap?ni ("Holder of the Lotus") or Loke?vara ("Lord of the World"). In East Asia, Avalokite?vara is known as ?? Guan Yin or Kannon/Kanzeon and is generally represented as female. In Tibetan, Avalokite?vara is known as Chenrezig, and he is said to be incarnated in the Dalai Lama.[1] In Mongolia, he is called Migjid Janraisig, Xongsim Bodisadv-a, or Nidüber Üjeg?i.

It is said that Japanese company Canon Inc has been derived from the Japanese name of the deity [2].
Contents
    * 1 Etymology
    * 2 Origin
          o 2.1 Western scholarship
          o 2.2 Mahayana account
          o 2.3 Vajrayana account
    * 3 Mantras
    * 4 The thousand arms of Avalokite?vara
    * 5 Tibetan Buddhist beliefs concerning Chenrezig
    * 6 Manifestations
    * 7 Reference
    * 8 See also
    * 9 External links
    * 10 Notes

Etymology

The name Avalokite?vara is made of the following parts: the verbal prefix ava, which means "down"; lokita, a past participle of the verb lok ("to notice, behold, observe"), here used in an active sense (an occasional irregularity of Sanskrit grammar); and finally ??vara, "lord", "ruler", "sovereign" or "master". In accordance with the rules of sound combination, i?vara becomes e?vara. Combined, the parts mean "lord who gazes down (the world)". The word loka ("world") is absent from the name, but is implied. Loke?vara-r?ja ????? 'King of world sovereignty' is another epithet of Avalokite?vara. The Chinese interpretation of Loke?vara-r?ja ???? is 'World Sovereign King'. ??vara ?? n. lord, adj. free; unrestrained; unrestricted; liberated. In Chinese Dharma-character school ???, ?? vb. means ?? to dominate; to dictate; to govern; to predominate; to rule or to reign.

But according to recent research, the original form and meaning of the name was quite different. It was Avalokitasvara with the ending -svara ("sound, noise"), "Avalokitasvara" undoubtedly means 'who has perceived sound', a Brahmi compound with a passive participle as first member. That is, 'avalokita' is 'that which has been perceived', and the compound is very literally 'he who has sound perceived'", i.e. perceiver of the suffering sound of the worlds (6 realms). This is the exact equivalent of the Chinese translation Guan Yin. This name was later supplanted by the form containing the ending -??vara, which does not occur in Sanskrit before the seventh century. The original form Avalokitasvara already appears in Sanskrit fragments of 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 ??vara shows a strong influence of Shaivism, as the term ??vara was usually connected to the Hindu notion of a creator god and ruler of the world. Attributes of such a god were transmitted to the bodhisattva, but the mainstream of the Avalokite?vara worshippers upheld the Buddhist rejection of the doctrine of a primordial creator god.

Origin

Western scholarship

Western scholars have not reached a consensus on the origin of the reverence for Avalokite?vara. Some have suggested that Avalokite?vara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more Hindu deities, in particular Shiva or Vishnu. In Theravada, Loke?vara (??, ????, ????), 'the lord, ruler or sovereign beholder of the world’, name of a Buddha; probably a development of the idea of Brahm?, Vishnu or ?iva as lokan?tha, 'lord of worlds'. In Indo-China especially it refers to Avalokite?vara, whose image or face, in masculine form, is frequently seen, e.g. at Angkor. A Buddha under whom Amit?bha, in a previous existence, entered into the ascetic life and made his forty-eight vows.

Mahayana account

According to Mahayana doctrine, Avalokite?vara 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 Avalokite?vara include the Heart Sutra (as disciple of the historical Buddha Shakyamuni) and the Lotus Sutra, particularly the 25th chapter, which is sometimes referred to as the Avalokite?vara Sutra.

Six forms of Avalokite?vara in Mahayana (defined by Tian-tai, terrace) ?????: 1. ????great compassion, 2. ????great loving-kindness, 3. ??????lion-courage, 4. ??????universal light, 5. ??????leader amongst gods and men, 6. ??????, ?????? the great omnipresent Brahma. Each of this bodhisattva's six qualities of pity, etc., breaks the hindrances ?? respectively of the (6 realms) hells, pretas (hungry ghost), animals, asuras (demi god), men, and devas.

Vajrayana account

In the Tibetan tradition, Avalokite?vara is seen as arising from two sources. One is the relative source, where in a previous eon (kalpa) a devoted, compassionate Buddhist monk became a bodhisattva, transformed in the present kalpa into Avalokite?vara. That is not in conflict, however, with the ultimate source, which is Avalokite?vara 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 Avalokite?vara to humankind.

Seven forms of Avalokite?vara in esoteric Buddhism ?????: 1. ??????not empty (or unerring) net, or lasso. Amoghap??a. 2. ???????1000-hand and 1000-eye, vara-sahasrabhuja-locana/Sahasrabhujasahasranetra, 3. ????horseheaded, Hayagriva, 4. ?????11-faced, Ekadasamukha, 5. ???? Cundi, 6. ?????wheel of sovereign power, Cintamani-cakra; 7. ???, ???holy one, ????arya Lokite?vara, the Holy sovereign beholder of the world (loka), a translation of ??vara, means ‘ruler’ or ‘sovereign’.

Mantras

Tibetan Buddhism relates Chenrezig to the six-syllable mantra Om Mani Padme Hum. Thus, Chenrezig is also called Shadakshari ("Lord of the Six Syllables"). The connection between this famous mantra and Avalokite?vara already occurs in the Karandavyuha Sutra (probably late fourth or early fifth century), one of the first Buddhist works to have reached Tibet (before the end of the fifth century).

In Shingon Buddhism, the mantra used to praise Avalokite?vara is On Aro-rikya Sowaka (Oh, Unstained One, Hail!), but Om Mani Padme Hum is occasionally used as well.

The Great Compassion Mantra is a 82 syllable mantra spoken by Avalokite?vara to the assembly of Buddhas and Bodhisattvas, and extolling the merits of chanting the mantra. This mantra is popular in China, Japan and Taiwan.

The thousand arms of Avalokite?vara
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.

One prominent Buddhist story tells of Avalokite?vara 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, Avalokite?vara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitabha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.[3]

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

Avalokite?vara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha. In the Mahayana teachings he is in general regarded as a high-level Bodhisattva. The Dalai Lama is considered by the Gelugpa sect and many other Tibetan Buddhists to be the primary earthly manifestation of Chenrezig. The Karmapa is considered by the Karma Kagyu sect to be Chenrezig's primary manifestation. It is said that Padmasambhava prophesied that Avalokite?vara will manifest himself in the Tulku lineages of the Dalai Lamas and the Karmapas. Another Tibetan source explains that Buddha Amithaba gave to one of his two main disciples, Avalokite?vara, the task to take upon himself the burden of caring for Tibet. That's why he as manifested himself not only as spiritual teachers in Tibet but also in the form of kings (like Trisong Detsen) or ministers.

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

In Tibetan Buddhism, White Tara acts as the consort and energizer of Avalokite?vara/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 of this story, Tara emerges from the heart of Chenrezig. In either version, it is Chenrezig's outpouring of compassion which manifests Tara as a being.

Forte:
Avalokitesvara



Nama Bodhisattva Avalokitesvara adalah perkataan Bahasa Sansekerta yang artinya Pribadi Maha Agung yang mahir dalam mengobservasi atau memandang sesuatu dengan cara yang mudah atau Pribadi Maha Agung yang mahir dalam memandang dan mendengarkan suara - suara dunia yang penghuninya mengalami penderitaan dan beliau siap untuk menolongnya.

Bodhisattva Avalokitesvara dapat mengubah dirinya dalam beratus macam bentuk menurut keperluannya. Pratima beliau yang umumnya kita temui di tempat - tempat ibadah dan banyak diperjualbelikan antara lain dalam bentuk sedang berdiri memegang botol yang berisi air kehidupan di tangan kiri dan setangkai dahan Yang Liu di tangan kanan. Ini mengandung arti Beliau selalu bersedia menolong manusia dan membebaskan dari penderitaan, penyakit dan kebimbangan dan sebagainya.
Sedangkan dalam posisi duduk bersila (bermeditasi) dengan sebutir bola ditangannya, mengandung makna Beliau terdapat di segala pelosok dunia atau beliau telah bebas dari kekangan dunia.
Banyak pula yang berbentuk sangat istimewa, yakni Bodhisattva Avalokitesvara dengan banyak tangan terdapat satu mata, yang bermakna kekuasaan dan pengaruh beliau sangat luas, dan dapat menjelma dalam ratusan bentuk, serta dapat melihat seluruh pelosok dunia. Ada pula yang dilukiskan bagai setan yang ganas dan bengis, matanya membelalak dan berbadan raksasa yang bermakna Beliau dapat melindungi umat dari gangguan setan atau mara-jahat.

Pada umumnya secara keseluruhan bentuk Avalokitesvara berwujud sebagai orang suci yang bertugas membimbing manusia menjauhkan diri dari perbuatan jahat agar melakukan kebajikan.

Menurut kitab suci agama Buddha Mahayana Dharani Sutra, beliau telah mencapai tingkat Ke-Buddhaannya pada zaman yang telah lampau, dalam banayk kalpa (periode jutaan tahun) yang tak terhitung banyaknya. Beliau dinamai Hyang Tathagata yang dari badannya memancar cahaya yang yang terang benderang dan telah memegang teguh Dharma yang benar.

Beliau memanifestasikan diri sebagai Bodhisattva untuk menolong, membantu Hyang BUddha Amitabha di Tanah Suci, untuk menyeberangkan makhluk - makhluk yang masih mengalami penderitaan agar tiba di Tanah Suci atau Surganya Hyang Buddha Amitabha (yang dinamai Tanah Suci Sukhavati, yang terletak di sebelah barat dari bumi atau alam semesta kita ini). Cinta Kasih dan Welas Asih adalah watak Bodhisattva Avalokitesvara, bersama-sama dengan kebijaksanaan besar yang telah beliau punyai.

Dalam kitab suci Agama Buddha Mahayana Sutra Hati Prajna ditulis sebagai berikut:
"Bodhisattva Avalokitesvara telah mempraktekkan secara mendalam Prajna Paramita dengan memandnag kelima Anggrezata (Kelima unsur dari diri manusia), yang bila orang telah dapat melihatnya sebagai suatu kekosongan, maka dengan cara demikian dirinya akan dapat terbebas dari semua kesukaran"

Essensi dari cinta kasih dan welas asih Beliau yang sangat besar, telah tertulis dalam kitab suci Agama BUddha Mahayana Sutra Bunga Dharma. Beliau akan segera menampakkan diri, akan hadir di depan siapa saja yang mengalami penderitaan, yang benar-benar mempercayai beliau untuk memohon pertolongannya dengan menyebut nama Bodhisattva yang sangat besar cinta kasih dan welas asihnya itu.

Beliau mampu dan siap sedia memanifestasikan diri dalam berbagai badan atau wujud, demi untuk menyeberangkan mereka ke Pantai Tanah Suci Buddha Amitabha. karena besarnya cinta kasih dan welas asih beliau, serta telah dimilikinya Kebijaksanaan Prajna, maka Beliau dianggap sebagai seorang Bodhisattva yang paling diharapkan pertolongannya di Dunia Saha.

Di berbagai negara, beliau secar populer dipuja dan dihormati. Gunung suci Pu Tu di Propinsi CheKiang, dikatakan sebagai Bodhimanda-Nya, dan menjadi pusat pemujaan kepada Bodhisattva Avalokitesvara.

Lily W:

--- Quote ---Bodhisattva Avalokitesvara dapat mengubah dirinya dalam beratus macam bentuk menurut keperluannya. Pratima beliau yang umumnya kita temui di tempat - tempat ibadah dan banyak diperjualbelikan antara lain dalam bentuk sedang berdiri memegang botol yang berisi air kehidupan di tangan kiri dan setangkai dahan Yang Liu di tangan kanan. Ini mengandung arti Beliau selalu bersedia menolong manusia dan membebaskan dari penderitaan, penyakit dan kebimbangan dan sebagainya.

--- End quote ---

Sebenarnya "Beratus" itu, pastinya ada berapa (angka yg pasti) ? Ada yg bisa tolong jelaskan? thanks...

 _/\_

Lily W:

--- Quote ---Dalam kitab suci Agama Buddha Mahayana Sutra Hati Prajna ditulis sebagai berikut:
"Bodhisattva Avalokitesvara telah mempraktekkan secara mendalam Prajna Paramita dengan memandnag kelima Anggrezata (Kelima unsur dari diri manusia), yang bila orang telah dapat melihatnya sebagai suatu kekosongan, maka dengan cara demikian dirinya akan dapat terbebas dari semua kesukaran"
--- End quote ---

Apa ini yg dimaksud dengan "Kesadaran Kekosongan"?
Apa ada yg bisa jelaskan ttg kelima Anggrezata itu?

Maklum...sy masih pemula dan blm gerti.... thanks

 _/\_

langitbiru:

--- Quote from: Lily W on 31 July 2007, 11:20:37 AM ---
--- Quote ---Dalam kitab suci Agama Buddha Mahayana Sutra Hati Prajna ditulis sebagai berikut:
"Bodhisattva Avalokitesvara telah mempraktekkan secara mendalam Prajna Paramita dengan memandnag kelima Anggrezata (Kelima unsur dari diri manusia), yang bila orang telah dapat melihatnya sebagai suatu kekosongan, maka dengan cara demikian dirinya akan dapat terbebas dari semua kesukaran"
--- End quote ---

Apa ini yg dimaksud dengan "Kesadaran Kekosongan"?
Apa ada yg bisa jelaskan ttg kelima Anggrezata itu?

Maklum...sy masih pemula dan blm gerti.... thanks

 _/\_

--- End quote ---

saya coba bantu yg saya tau ya  ^:)^
5 agregat itu maksudnya Panca Skanda -5 unsur penyusun mahkluk- berupa : badan fisik, pikiran, perasaan, pencerapan, dan kesadaran.

kekosongan yg saya mengerti sih... bahwa semua ini tidak memiliki inti (anatta), semua fenomena hanyalah proses muncul-menetap-hancur. tubuh fisik yg kelihatannya sama saja ini bukan tubuh yg sama setahun yg lalu, krn sel2 tubuhnya sdh berubah. setiap saat ada perubahan yg terjadi pd tubuh fisik. demikian pula dgn perasaan, pikiran,pencerapan dan kesadaran(lbh jelas kl belajar meditasi).

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