The International Master of Arts Degree Program (IMAP)

The Sanskrit Bodhisattva Arts and Images of Mahayana in Myanmar

Presented by Ven.Lokamitra Bhikkhu

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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 to find 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 a Mahayana Buddhism of Myanmar. According to the Nihar Ranjan Rays opinion of on it in chapter V, the Tibetan monk Trantha and his guru Buddhagupta traveled and introduced the Sanskrit Buddhism in Pagan, Pegu and Arakan and worked for Sanskrit Buddhism, more particularly in pagan, during the rule of the Senas (4 Senas) of Bengal, it is also mentioned in the Trantha. (1) Later period the Mahayana Scholars indicates as it is a Mahayana Buddhism to condemn the early Buddhism or Theravada Buddhism. Why they called as it is Sanskrit Buddhism? Most of the Mahayanist Scholars were changing the some of the point of views by giving few new meaning for the early Buddhism and written down in the texts. Example Such as they introduced 6 or 7 Perfections instead of the ten perfections. There are some controversy came into exist later 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 whatever existed in the those period.
Note:

Sanskrit Buddhism in Burma (Myanmar) - Nihar Ranjan Ray, Amsterdam. H.J. Paris. 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.
1. 2.

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The Sanskrit (Mahayana) Bodhisatva arts and images

1. The expression or application of human creative, skill and imagination, typically in a visual form is such as painting or sculpture. Art is a diverse range of human activities and the products of those activities; this art focuses primarily on the visual arts, which includes the creation of images or objects in fields including painting, 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 practical considerations of use are essential-in a way that they are usually not for a painting for example music, theatre, film dance and other performing arts as well as literature.

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Early Buddhism is non-theistic religion

Buddhism calls itself a "non-theistic" religion. The historical Buddha taught that believing in and worshipping gods was not useful for those seeking to realize enlightenment. Many Buddhists consider themselves to be a atheists. Yet Buddhist art and literature are richly stocked with godlike beings. This is especially true of Mahayana Buddhism. Mahayana temples are populated by statues and paintings of many characters and creatures, some beautiful, some demonic.

Enlightenment Beings
After Buddhas, the most important beings in Mahayana iconography are Bodhisattva. The word Boddhisattva means enlighten beings Very simply, bodhisattvas are beings who work for the enlighten of all beings, enter Nirvana together. The bodhisattva is the ideal of all Mahayana Buddhists. The Bodhisattvas path is for all of us, not just the beings in the statues and pictures. Mahayana Buddhists take Boddhisattva Vows to save all beings. There are the four Vows of Zen School:

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1. 2. 3. 4.

Beings are numberless; I vow to free them. Delusions are w to end them.; I vow to end them. Dharma gates are boundless; I vow to enter them. The Awakened Way is unsurpassable; I vow to embody it.

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The bodhisattvas of literature and art can be thought of as allegorical representations of the activity of enlightenment in the world. In Buddhist tantra practice, the bodhisattvas are archetypes of perfect practice to be emulated and, eventually, to become. For example, one might meditate on the image of the Bodhisattva of Compassion in order to become a vehicle for compassion in the world. What's Real? From a Buddhist perspective, most people confuse "identity" with "reality." But in Buddhism, and Mahayana Buddhism in particular, nothing has intrinsic identity. We "exist" as distinct beings only in relation to other beings. This is not to say that we don't exist, but that our existence as individuals is conditional and 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 who worship and pray to Buddhas and bodhisattvas as one would to be god. In Buddhism, all beliefs and conceptualizations are provisional. That is, they are understood to be flawed and imperfect. People understand the dharma as best they can, and as understanding grows, conceptualizations are discarded. We're all works in progress. Some Buddhists go through a process of believing in Buddhas and bodhisattvas as something like gods, and some do not.

There are Five Major Bodhisattvas

1. 2. 3. 4. 5. Avalokiteshvara, Bodhisattva of Compassion Manjushri, Bodhisattva of Wisdom Kshitigarbha, Savior of Beings in Hell Mahasthamaprapta, the Power of Wisdom Samantabhadra, Lord of Truth

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Avalokitevara (Sanskrit: lit. "Lord who looks down") is a Bodhisattva who embodies the compassion of all Buddhas. Portrayed in different 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 ( ) is a translation 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 of the Lotus") or Lokevara ("Lord of the World"). In Tibetan, Avalokitevara is known as Chenrezig, (Wylie: spyan ras gzigs) and is said to be incarnated as the Dalai Lama, the Karmapa and other high lamas. The name Avalokitevara 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 sandhi (Sanskrit rules of sound combination), a+ivara becomes evara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. Avaloketiswara Bodhisattva is signify the Karuna-Compassion. The one is genderless, who looks down and who hears the cries of the the world.
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The name "Manjushri" (also spelled Manjusri) means "He Who Is Noble and Gentle." This bodhisattva represents insight and awareness. Manjushri sees into the essence of all phenomena and perceives their non-dual nature. He clearly realizes the boundless nature of self. In art, Manjushri usually is depicted as a youth, representing purity and innocence. He often carries a sword in one hand. This vajra sword cuts through ignorance and the snare of discrimination. In his other hand, or near his head, there is often a sutra scroll representing 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 Tits'sang or Dicang in China and Jizo in Japan. He is venerated as the savior of beings in hell and as a guide to deceased children. Kshitigarbha has vowed not to rest until he has emptied hell of all 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 the Bodhisattva protects all beings in the Six Realms. Often his feet are 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 Pure Land Buddhism he is often paired with Avalokiteshvara in association with Amitabha Buddha; Avalokiteshvara enacts Amitabha's compassion, and Mahasthamaprapta brings to humanity the power of Amitabha's wisdom. Like Avalokiteshvara, Mahasthamaprapta is sometimes depicted as male and sometimes as female. He may have a lotus in his hand or a pagoda in his hair. In Japan he is called Seishi.

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Samantabhadra (Sanskrit, "He Who Is All-Pervadingly Good") is called Fugen in Japan and P'u-hsein or Puxian in China. He is the protector of those who teach the Dharma and represents the meditation and practice of the Buddhas. Samantabhadra often is part of a trinity with Shakyamuni Buddha (the historical Buddha) and Manjushri. In some traditions he is associated with Vairochana Buddha. In Vairayana Buddhism is he the Primordial Buddha and is associated with the dharmakaya. In art, he is sometimes depicted as a woman, sometimes a man. He may ride a six-tusked elephant, carrying a lotus or parasol and a wish-fulfilling jewel or scroll. In Vajrayana iconography is he naked and dark blue, and joined with his consort, Samantabhadri. Note-: Wikipedia
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Bodhisattva Image

Gurga Maa

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 no Compassion and it is ready to give a punishment to the followers. Even the artists wanted to imply the Bodhisattva is as a mighty God than the Hinduism Gods. It was influenced from the Hinduism into Mahayana Buddhism those days. Therefore the Artists failed to prove as Compassionate One and this kind of symbols may to remove from the Bodhisattva Images for imply a real meaning of Compassionate One. As you are the future scholars of Buddhism, I wish you will judge or rethink yourselves, what will be best for the modern society of Buddhist world without complication of these kinds of sources.
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