Images & Art...of Mahayana

7/30/2019 Images & Art...of Mahayana.

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The Sanskrit Bodhisattva Arts and Images of Mahayana inMyanmar

Presented

by

Ven.Lokamitra Bhikkhu

The International Master of Arts Degree Program (IMAP)

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Introduction

The Sanskrit (Mahayana) Bodhisatva arts and images

Early Buddhism is non-theistic religion

Enlightenment Beings What are the four vows?

Allegorical representation of Bodhisattva of Compassion

Understanding Will Vary

There are Five Major Bodhisattvas

Conclusion



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The records of the Mahayana Buddhism in Myanmar or late Burma is so difficult tofind out the available sources. No any resources as Mahayana Buddhism in Myanmar. But

we can find out very few information about it as a Sanskrit Buddhism in Myanmar.According to historical resources says that most of the people dont know as it is aMahayana Buddhism of Myanmar. According to the Nihar Ranjan Rays opinion of on it inchapter V, the Tibetan monk Trantha and his guru Buddhagupta traveled andintroduced the Sanskrit Buddhism in Pagan, Pegu and Arakan and worked for SanskritBuddhism, more particularly in pagan, during the rule of the Senas (4 Senas) of Bengal, itis also mentioned in the Trantha. (1) Later period the Mahayana Scholars indicates as itis a Mahayana Buddhism to condemn the early Buddhism or Theravada Buddhism.

Why they called as it is Sanskrit Buddhism? Most of the Mahayanist Scholars werechanging the some of the point of views by giving few new meaning for the earlyBuddhism and written down in the texts. Example Such as they introduced 6 or 7Perfections instead of the ten perfections. There are some controversy came into existlater too. (2.3)

For it, the main influences were Social Societies and Religious Societies.1. The most of Mahayanist Scholars had chosen the Sanskrit language for increase the

Mahayana followers in the social societies . (Gate Gate Para Gate Bodhisattvahah)

2. The 2nd reason is to face the (Hinduism or Brahmaism) religious society whateverexisted in the those period.

Note:

1. Sanskrit Buddhism in Burma (Myanmar) - Nihar Ranjan Ray, Amsterdam. H.J. Paris.2. The Six Paramitas-Phar-phyin-drug- His Eminence Khentin Tai Situ Rinpoche

((http://www.ripponche.com/teachings/paramitas.htm))3. The six or seven paramitas http://www.katinkahesselink.net/tibet/paramitas.html.

http://www.ripponche.com/teachings/paramitas.htm))http://www.ripponche.com/teachings/paramitas.htm))http://www.katinkahesselink.net/tibet/paramitas.htmlhttp://www.novapdf.com/http://www.novapdf.com/http://www.novapdf.com/http://www.novapdf.com/http://www.katinkahesselink.net/tibet/paramitas.htmlhttp://www.ripponche.com/teachings/paramitas.htm))


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The Sanskrit (Mahayana) Bodhisatva arts and images

1.The expression or application of human

creative, skill and imagination, typically in avisual form is such as painting or sculpture.

Art is a diverse range of human activities andthe products of those activities; this art focusesprimarily on the visual arts, which includes thecreation of images or objects in fields includingpainting, sculpture, printmaking photography and

other visual media.

2. Works produced by such skill and imagination.However, like the decorative arts, it involves

the creation of objects where the practicalconsiderations of use are essential-in a way thatthey are usually not for a painting for example

music, theatre, film dance and other performingarts as well as literature.



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Buddhism calls itself a "non-theistic" religion. The historical Buddhataught that believing in and worshipping gods was not useful for thoseseeking to realize enlightenment. Many Buddhists consider themselvesto be a atheists.

Yet Buddhist art and literature are richly stocked with godlike beings.This is especially true of Mahayana Buddhism. Mahayana temples arepopulated by statues and paintings of many characters and creatures,some beautiful, some demonic.

Enlightenment BeingsAfter Buddhas, the most important beings in Mahayana iconography

are Bodhisattva. The word Boddhisattva means enlighten beings Verysimply, bodhisattvas are beings who work for the enlighten of all beings,enter Nirvana together.

The bodhisattva is the ideal of all Mahayana Buddhists. TheBodhisattvas path is for all of us, not just the beings in the statues andpictures. Mahayana Buddhists take Boddhisattva Vows to save allbeings. There are the four Vows of Zen School:

Early Buddhism is non-theistic religion



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1. Beings are numberless; I vow to freethem.

2. Delusions are w to end them.; I vow to

end them.3. Dharma gates are boundless; I vow to

enter them.4. The Awakened Way is unsurpassable;

I vow to embody it.



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The bodhisattvas of literature and art can be thought of asallegorical representations of the activity of enlightenment in theworld. In Buddhist tantra practice, the bodhisattvas arearchetypes of perfect practice to be emulated and, eventually,

to become. For example, one might meditate on the image of theBodhisattva of Compassion in order to become a vehicle forcompassion in the world.

What's Real?From a Buddhist perspective, most people confuse "identity" with

"reality." But in Buddhism, and Mahayana Buddhism inparticular, nothing has intrinsic identity. We "exist" as distinctbeings only in relation to other beings. This is not to say that wedon't exist, but that our existence as individuals is conditionaland relative.If our identity as individual being is, in a sense,illusory, does that mean we are not "real"? What is "real"?



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It's true that transcendent bodhisattvas are sometimes spoken of and

thought of as distinctive supernatural beings. There are Buddhists whoworship and pray to Buddhas and bodhisattvas as one would to be god.

In Buddhism, all beliefs and conceptualizations are provisional. Thatis, they are understood to be flawed and imperfect. People understandthe dharma as best they can, and as understanding grows,conceptualizations are discarded.

We're all works in progress. Some Buddhists go through a process ofbelieving in Buddhas and bodhisattvas as something like gods, and somedo not.

There are Five Major Bodhisattvas

1. Avalokiteshvara, Bodhisattva of Compassion2. Manjushri, Bodhisattva of Wisdom3. Kshitigarbha, Savior of Beings in Hell4. Mahasthamaprapta, the Power of Wisdom5. Samantabhadra, Lord of Truth



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Avalokitevara (Sanskrit: lit. "Lord who looks down") is aBodhisattva who embodies the compassion of all Buddhas. Portrayed indifferent cultures as either male or female, Avalokitevara is one of the more

widely revered bodhisattvas in mainstream Mahayana Buddhism, as well as

unofficially in Theravada Buddhism. The original name for this bodhisattva

was Avalokitasvara. The Chinese name Gunshyn Ps () i s atranslation of the earlier name "Avalokitasvara Bodhisattva." This bodhisattva is

variably depicted as male or female, and may also be referred to simply as

Gunyn. In Sanskrit, Avalokitesvara is also referred to as Padmapni ("Holder ofthe Lotus") or Lokevara ("Lord of the World"). In Tibetan, Avalokitevara is

known as Chenrezig, (Wylie: spyan ras gzigs) and is said tobe incarnated as the Dalai Lama, the Karmapa and other high lamas.

The name Avalokitevara is made of the following parts: the verbalprefix ava, which means "down"; lokita, a past participle of the verb lok ("to

notice, behold, observe"), here used in an active sense (an occasionalirregularity of Sanskrit grammar); and finally vara, "lord", "ruler","sovereign" or "master". In accordance with sandhi (Sanskrit rules of soundcombination), a+ivara becomes evara. Combined, the parts mean "lord

who gazes down (at the world)". The word loka ("world") is absent from thename, but the phrase is implied. Avaloketiswara Bodhisattva is signify theKaruna-Compassion. The one is genderless, who looks down and who hearsthe cries of the the world.



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The name "Manjushri" (also spelled Manjusri) means "HeWho Is Noble and Gentle." This bodhisattva representsinsight and awareness. Manjushri sees into the essence ofall phenomena and perceives their non-dual nature. Heclearly realizes the boundless nature of self.In art, Manjushri usually is depicted as a youth,

representing purity and innocence. He often carries asword in one hand. This vajra sword cuts throughignorance and the snare of discrimination. In his otherhand, or near his head, there is often a sutra scrollrepresenting the prajnaparamita (perfection of wisdom)texts. He may be resting on a lotus or riding a lion,

representing princely nobility and fearlessness.



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Kshitigarbha (Sanskrit, "Womb of the Earth") is known as Ti-ts'sang or Dicang in China and Jizo in Japan. He is venerated asthe savior of beings in hell and as a guide to deceased children.Kshitigarbha has vowed not to rest until he has emptied hell ofall beings. He is also the protector of living children, expectant

mothers, firemen and travelers.Unlike other bodhisattvas who are portrayed as royalty,Kshitigarbha is dressed as a simple monk with shaved head.Often he holds a wish-fulfilling jewel in one hand and a staff

with six rings in the other. The six rings indicate that theBodhisattva protects all beings in the Six Realms. Often his feetare visible, representing his ceaseless travels to all who need him.



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Mahasthamaprapta (Sanskrit, "One Who Has Obtained Great Power")awakens in humans their need to be liberated from Samsara. In PureLand Buddhism he is often paired with Avalokiteshvara in association

with Amitabha Buddha; Avalokiteshvara enacts Amitabha'scompassion, and Mahasthamaprapta brings to humanity the power ofAmitabha's wisdom.Like Avalokiteshvara, Mahasthamaprapta is sometimes depicted asmale and sometimes as female. He may have a lotus in his hand or apagoda in his hair. In Japan he is called Seishi.



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Samantabhadra (Sanskrit, "He Who Is All-Pervadingly Good") is calledFugen in Japan and P'u-hsein or Puxian in China. He is the protector ofthose who teach the Dharma and represents the meditation and practice ofthe Buddhas.Samantabhadra often is part of a trinity with Shakyamuni Buddha (thehistorical Buddha) and Manjushri. In some traditions he is associated

with Vairochana Buddha. In Vairayana Buddhism is he the PrimordialBuddha and is associated with the dharmakaya.In art, he is sometimes depicted as a woman, sometimes a man. He may ridea six-tusked elephant, carrying a lotus or parasol and a wish-fulfilling jewelor scroll. In Vajrayana iconography is he naked and dark blue, and joinedwith his consort, Samantabhadri.Note-: Wikipedia



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Even Buddhism is non-theistic, Mahayana Buddhism have a first placed for theistic.Some of arts and images are very beautiful and some demonic. Some of Bodhisattva

images bored some kinds of weapon, like sword by means of it Bodhisattva has noCompassion and it is ready to give a punishment to the followers. Even the artists wantedto imply the Bodhisattva is as a mighty God than the Hinduism Gods. It was influencedfrom the Hinduism into Mahayana Buddhism those days. Therefore the Artists failed toprove as Compassionate One and this kind of symbols may to remove from theBodhisattva Images for imply a real meaning of Compassionate One. As you are thefuture scholars of Buddhism, I wish you will judge or rethink yourselves, what will bebest for the modern society of Buddhist world without complication of these kinds of

sources.

Bodhisattva Image Gurga Maa

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Images & Art...of Mahayana