The Mercy of Avalokitesvara: A Kind of Gentle Power

The worship of Avalokitesvara engages half of Asia. Where there is Buddhism, there is faith in Avalokitesvara. Each Buddhist follower, as an individual and as a clan, has his own Avalokitesvara in mind, which may take the form of physical presence or be immersed in one's emotions.

In India, Avalokitesvara takes on the status of a mature man who is strong and powerful. He assumes the burden of observing developments around him and bestows benevolence upon those in need. He alternates in different characters between an ascetic who ties his hair and bares his body; and a prince who dresses up nobly in a jewelled crown and ornaments of jade and pearls. He carries a lotus in his hands, which symbolizes his immaculacy and special graces, earning him the designation of “Lotus Hand”. He always gives and wishes people well, demonstrating his selflessness and benevolence, which earns him another title of “Great Mercy”. In front of his jeweled crown sits a small statue of Amitabha. Avalokitesvara is considered a disciple of Amitabha, who spreads and delivers the tenets of benevolence.

According to legend, Avalokitesvara was born out of a ray of white light as Amitabha was paying his respects. He bestowed great benevolence to relieve mankind from pains and sorrows, signifying the most sacred and magnanimous spirit of Buddhism, as well as Bodhisattva. Avalokitesvara retains his worldly presence, aiming at salvaging mankind as his ultimate goal. Hence Avalokitesvara takes on various reincarnations.

Avalokitesvara has many forms, and it's difficult to pin down on how many, considering that new appearances continue to emerge. Aside from the commonly found Padmapani Avalokitesvara, Four-armed Avalokitesvara, Amoghapasa Avalokitesvara, Eleven-faced Avalokitesvara, there is also Thousand-armed, Thousand-eyed Avalokitesvara, whose appearance expresses great power and benevolence that knows no bounds. In addition, there are variations in the form of 108 Avalokitesvara. In the era of Tantric Buddhism, he also practised more advanced deeds and produced 108 different forms of Avalokitesvara. Most significant among all these forms is Tara, a Goddess of mercy and beauty.

There are two accounts about the origin of Tara. One depicts that Avalokitesvara had vowed before Amitabha to relieve mankind from pains and sufferings, and teaching them the tenets of Buddhism. After toiling for a long time, Avalokitesvara discovered that a large number of people remained to be salvaged. Beamed with benevolence, she shed tears which turned into a lake, and in which grew the Lotus, which later blossomed, and from which Tara emerged as reborn. Another account is that Tara was born out of the vision of Avalokitesvara. In short, Tara has the unique capability to change into multiforms. She inherits the benevolent and forgiving virtues of Avalokitesvara, and at the same time she is filled with motherly love and gentle affection. Her emergence has led to an enhanced feeling of affinity and vigour in the benevolent personality typified by Avalokitesvara in Indian Buddhism, adding new vitality to the tenets of Buddhism. Tara's influence has reached a level comparable to Avalokitesvara, and her teachings have become popular. Her followers bless her with more unique characteristics and virtues, and she takes on even more multiforms. The most well-known forms are the 21 Taras, the Eight Taras of Averts Calamities, and so on.

Avalokitesvara is therefore not only a Goddess, nor is he a single mission. He is a member of the sacred clan who applies his benevolence to save mankind.

In Tibet, the worship of Avalokitesvara has reached its height. Tibetans even regarded themselves as the descendants of Avalokitesvara. Legend has it that a macaque, enlightened by Avalokitesvara, met a girl from Raksh while practising the deeds of merit. The girl asked to marry the macaque but was rejected. Following repeated begging by the girl, the macaque married her after obtaining the consent of Avalokitesvara, and she later gave birth to six baby monkeys. The macaque sent his children to a place with plentiful fruits and let them live on their own. Three years later, the macaque visited his children and was astonished to find that his offsprings had increased to 500, and all the fruits were consumed, leaving the monkeys hungry and helpless. The father was sorry, and went to seek help from Avalokitesvara at Mount Putuo, who took out some barley, wheat, peas and grains from the faults of the mountains, and spread them on the ground, out of which grew different foods. The baby monkeys filled their stomachs with grains and feeds, and hair grew gradually on their body, while their tails degenerated. They learned to speak as humans, and eventually became men, wearing leaves as clothes. This legend illustrates a common piece of knowledge: Avalokitesvara is deeply entrenched among the Tibetans.

Accordingly, the many emperors and senior lamas in the history of Tibet are generally regarded as incarnations of Avalokitesvara in the snowy zone. The founder of the reign of Songtsan Gampo is also regarded as the incarnation of Avalokitesvara. Each Dalai Lama is considered the reincarnation of Bodhisattva. Panchen Erdeni is considered an incarnation of Avalokitesvara. Tibetans generally believe Songtsan Gampo's two wives, Princess Wencheng and Princess Bhrikuti, are incarnations of the White Tara and the Green Tara. The string of holy palaces in Tibet as well as the Patala Palace of Dalai Lama are named after the residence in Mount Putuo which was inhabited by Avalokitesvara. Those who have been to Tibet will remember having seen a six-word maxim “Om Mani Padme Hum”（唵嘛呢叭咪吽）inscribed along the roads, rivers, hill slopes, mountain tops, and on roofs of dwellings and lavishly decorated temples. This is evidence of the deep faith in Avalokitesvara among Tibetans, who regard Avalokitesvara as their protector and God. Avalokitesvara is generally known as “Shadakshari Avalokitesvara”, a six-word mantra, as a result of this.

Tibetans utter the six-word mantra everyday. At the front door of Potala Palace and the Dazhao Lamasery, devout followers from north Tibet and the Mongolians carry malas at sunset and turn the wheels. Old folks everywhere utter the six-word mantra. In this way, the benevolence of Avalokitesvara has become a voice, and is being spread like air, infiltrating the breath of Tibetans, affecting their spirit, and will never fade.

Living in such environment and surrounded by such wonderful air, Tibetans experienced fundamental changes. A clan of kinsfolk that has for thousands of years been very aggressive and cruel, often killing each other, have turned into peace-loving and calm souls, even though they remain stout men as to appearance. They have become loyal and responsible, and have quitted killing each other. Offsprings are proud to live in temples, and despair those who kill. They are proud of giving, and denounce greed. They have become grateful and respectful.

This is a kind of gentle power, a power of peace, a power of compassion and love that forgives all wrong-doings and crimes, freeing people from pains and sorrows. Yet this power is very strong in beckoning and luring us to come closer, allowing the polluted souls to be cleansed in the thin air of Tibet, to be deeply moved by things long lost, to be purified, and to breathe fresh air.

Luo Wen Hua
Curator of the Palace Museum