The Bodhisattva Avalokiteshvara's gender
Avalokiteshvara in Tibet.
The form of Avalokiteshvara favored by the Tibetans has a thousand arms, a thousand eyes (in his open palms), and eleven heads. He is said to have acquired these many arms and heads as a result of his frustration with the Tibetans. The story begins when Avalokiteshvara was dwelling in Sukhavati, the Pure Land of Amitabha Buddha, where everything was wonderfully peaceful. Feeling quite confident and expansive, Avalokiteshvara decided to go down to Tibet to help it become a civilized, nonviolent nation. He vowed to Amitabha: “If I should ever get discouraged down there, working with those barbaric Tibetans, may my body be shattered into a thousand pieces.” Then he descended, and for several lifetimes he meditated in the mountains upon boundless compassion, continually emanating waves of love.
Representations of the Bodhisattva in China between (960-1270) are very masculaine in appearance. However, during the song dynasty, some images were male, and some displayed features of both male and female characteristics. For example, they were largely female, but had a moustache. Since the 11th century, Avalokiteshvara has been worshiped as a beautiful young woman. And this is how they continue to be worshiped in many Asian countries. It is possible that Avalokiteshvara, as Guanyin, acquired characteristics of indigenous Chinese Daoist female divinities, particularly the Queen Mother of the West (Xiwangmu). The fact that the Lotus Sutra relates that Avalokiteshvara has the ability of assuming whatever form is required to relieve suffering and also has the power to grant children may have played a role in the bodhisattva’s feminization.
What do they do?
Who are they?
Avalokiteshvara protects against shipwrecks, fire, assassins, robbers and wild beasts. He Hears the cries of sentient beings and works tirelessly to help those who call upon his name. He vowed never to rest until he had freed all sentient beings from samsara. Avalokiteshvara was a monk/nun who practiced Buddhism. As they were a Bodhisattva, they strived to help others escape suffering and reach enlightenment through infinite compassion, even more compassion than an average bodhisattva as Avalokiteshvara is the embodiment of compassion. Always presents themself in a form that's appropriate to what's going on.
They hearer of cries in the world. They Ideal of Karuna. Avalokiteshvara, the bodhisattva of compassion, has undergone many transformations over the centuries, adopting new qualities, names, and even a different gender. They supremely embodies compassion, as well as wisdom. Their name directly translates to “Lord who looks down with compassion”- omnibenevolent qualities. They often presented as having 1,000 hands, each containing an eye in the palm, indicating their ability to extend their service to the suffering of all living beings. They exemplify bodhisattva behaviour. As they are on the tenth stage of enlightenment they can view all time. Referenced as “the lord who looks in every direction” and “the lord of what we see”. Tibetan Buddhists see them as “With a Pitying Look”. He is guanyin -hears all cries. Nepalise Buddhists refer to him as lord and other Tibetan Buddhists.
In those days the Tibetans were powerful warriors who had conquered much of Central Asia. They also loved to have a good time and eat great quantities of yak meat. In the traditional language of Buddhism, they were difficult to tame. After many lifetimes, Avalokiteshvara began to be aware that such deeply ingrained tendencies are not easily pacified. Just emanating waves of love does not do the trick—violence somehow persists. Offer food to a hungry demon, and he responds by starting to eat your arm. In a moment when Avalokiteshvara was not guarding his mind, he thought: “These evil, violent Tibetans are insatiable. No matter how peaceful and loving I am, it has no effect.” He became a bit discouraged and wept, they say, two tears. From each tear a goddess was born, one white and one green—the two forms of Tara. The two goddesses said, “Stop weeping, we’ll help you. Please calm yourself.” And their words indeed calmed him down for a lifetime or two. At last, however, he became truly discouraged, and in that moment his body was instantly shattered into bits.
Then one of the fragments of the bodhisattva cried out in despair to Amitabha Buddha for help. Amitabha came down to the place where Avalokiteshvara’s pieces were strewn about the mountain. In typical guru fashion, he looked down at the broken bodhisattva and said, “What’s your problem? Who ever told you to take such an ambitious vow? What have you done to yourself? You know, you should always be careful about what you wish for, because—whatever it is, good or bad—sooner or later you will get it.” Then Amitabha blessed the bodhisattva, and the thousand pieces became an imposing figure with a thousand arms, a thousand eyes, and eleven heads.
Why is he respected?
Avalokiteshvara supremely exemplifies the bodhisattva’s resolve to postpone his own buddhahood until he has helped every sentient being on earth has achieved liberation from samsara. This is important to buddhists as he is not just as compassionate as a normal bodhisattva, but he goes further than this and does more than the average bodhisattva. For Mahayana Buddhists, becoming a bodhisattva and helping others to reach enlightenment is one of their biggest goals in life. Avalokiteshvara embodies the compassion and wisdom needed to become a Bodhisattva, this motivates Buddhists to show compassion to other people. Avalokiteshvara should be revered as he delayed reaching a transcendent state of happiness and a place with no suffering in order to help others. The compassion he showed to do this means he should be respected by all Buddhists. Avalokiteshvara has his own mantra that Buddhists recite usually when meditating. The mantra om mani padme hum translates as ‘praise the jewel of the lotus’ this is referring to Avalokiteshvara and shows his importance greatly.
Origin Story
Where did Avalokiteshvara originate?
He was born in c. 900-1000. Nalanda, Bihar state, India. The height of the respect of Avalokiteshvara in northern India occurred in the 3rd–7th century. He is the early manifestation of the self-born eternal Buddha Amitabha. Avalokiteshvara was introduced into Tibet in the 7th century, where he quickly became the most-popular figure in the pantheon, successively reincarnated in each Dalai Lama. Avalokiteshvara first appeared in India and subsequently became an important figure in virtually every Mahayana and Vajrayana Buddhist tradition. He was recognized as the great patron of Tibet, who is believed to reincarnate in each of the Dalai Lamas.
One day, while helping beings in a higher realm, He looked down into the hells which he had emptied through the teaching of the Dharma, and realised, to his dismay, that countless beings were still flooding into them. In a moment of exasperation, he became so disheartened that true to his vow, his body shattered in great agitation and despair. Despite this, He did not just give up, he asked other Buddhas for help. Of the Buddhas who came to aid Him, one was Amitabha Buddha, who became his Guru (personal teacher) Buddha. With the Buddha's miraculous powers, he attained a new form, one with a thousand helping hands of compassion coupled with the eyes of Wisdom in each palm. With this, he renewed his vow to saving not just limited sentient beings, but all sentient beings.
What importance does Bodhisattva Avalokiteshvara have in Mahayana Buddhism?
Avalokiteshvara is highly respected and recognised highly within Buddhist tradition. The Bodhisattva has several artist interpretations upon him, art pieces and sculptures, as well as organisations named after him. He is also regarded as an extremely important deity in Tibetan Buddhism. He is referred to as a Buddha in the Vajrayana scriptures. He is linked to the prayer/mantra ‘om mani padme hum’ (frequently translated as “the jewel in the lotus”). Buddhists say everyone has the potential to open the lotus flower inside you, when you do you will find the jewel which is enlightenment.
Key Concepts linked to Avalokiteshvara
The Bodhisattva Avalokiteshvara embodies supreme compassion - one of the key factors within Mahayana Buddhism. Compassion, within this sector of buddhism, is crucial to become a bodhisattva and aid others on their journey towards enlightenment. The intrinsic focus on compassion for a bodhisattva is so large, that giving becomes part of their nature: “a bodhisattva is not attached to anything when he gives, like a person in the daylight who can see things as they really are’. This connotes to the Mahayana emphasis on ‘no self’, which denies individualism in all forms, because a bodhisattva is not attached to the compassion they give - they simply give because it is intuitive, and in their nature. A bodhisattva gives beyond choice, without basing himself on any notion of merit or self.