Difference between revisions of "Karandavyuhasutra"
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| + | The [[Kāraṇḍavyūha Sūtra]] ([[Tibetan]]: [['phags pa za ma tog bkod pa zhes bya ba theg pa chen po'i mdo]]; {{Wiki|Chinese}}: [[佛說大乘莊嚴寶王經]], [[Taishō Tripiṭaka]] 1050) is a [[Mahayana sūtra]] which extols the [[virtues]] and [[powers]] of the great [[Bodhisattva Avalokiteśvara]], and which is particularly notable for introducing the [[mantra]] [[Om mani padme hum]] into the [[sūtra tradition]]. | ||
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General Features | General Features | ||
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| − | 'The {{Wiki|sun}} and [[moon]] are said to be born from the [[bodhisattva's]] [[eyes]], [[Mahesvara]] | + | The [[Karandavyuha Sutra]] is a [[Mahayana sutra]] that was compiled at the end of the 4th century or beginning of the 5th century C.E. It is notable for its presentation of the [[bodhisattva Avalokitesvara]] as 'the [[supreme Buddhist isvara]] ([[divine lord]]) or 'great [[cosmic purusa]]' ([[cosmic person]]/ being), whose effulgence is even greater than that of any other [[bodhisattva]] or [[Buddha]]. |
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| + | A striking feature of [[Avalokitesvara]] in this [[sutra]] is his creative power, as he is said to be the progenitor of various [[heavenly]] [[bodies]] and major [[divinities]]. [[Alexander Studholme]], in his {{Wiki|monograph}} on the [[sutra]], writes: | ||
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| + | 'The {{Wiki|sun}} and [[moon]] are said to be born from the [[bodhisattva's]] [[eyes]], [[Mahesvara]] [[Siva]] from his {{Wiki|brow}}, [[Brahma]] from his shoulders, [[Narayana]] [[Vishnu]] from his [[heart]], [[Sarasvati]] from his {{Wiki|teeth}}, the [[winds]] from his {{Wiki|mouth}}, the [[earth]] from his feet and the sky from his {{Wiki|stomach}}.'. | ||
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| + | The [[sutra]] introduces the [[Buddhist mantra]], [[Om Manipadme Hum]], which it states can lead to [[liberation]] ([[moksha]]) and eventual [[Buddhahood]]. [[A. Studholme]] sees this famous [[mantra]] as being a declarative [[aspiration]], possibly meaning '[[I in the jewel-lotus]]', | ||
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| + | with the [[jewel-lotus]] being a reference to [[birth in the lotus]] made of [[jewels]] in the [[Buddhist]] [[Paradise]], [[Sukhavati]], of [[Buddha Amitabha]]. | ||
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| + | The [[mantra]] is the very [[heart of Avalokitesvara]] (the [[supreme Buddha of Compassion]]) and can usher in [[Awakening]]. [[A. Studholme]] writes: | ||
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'[[Om Manipadme Hum]], then, is both the [[paramahrdaya]], or '[[innermost heart]]', of [[Avalokitesvara]] ... It is also ... a [[mahavidya]], a [[mantra]] capable of bringing about the 'great [[knowledge]]' of [[enlightenment]] itself ...' | '[[Om Manipadme Hum]], then, is both the [[paramahrdaya]], or '[[innermost heart]]', of [[Avalokitesvara]] ... It is also ... a [[mahavidya]], a [[mantra]] capable of bringing about the 'great [[knowledge]]' of [[enlightenment]] itself ...' | ||
| − | [[Avalokitesvara]] himself is linked in the versified version of the [[sutra]] to the [[first Buddha]], the [[Adi-Buddha]], who is '[[svayambhu]]' ([[self-existent]], not born from anything or anyone). Studholme comments: | + | [[Avalokitesvara]] himself is linked in the versified version of the [[sutra]] to the [[first Buddha]], the [[Adi-Buddha]], who is '[[svayambhu]]' ([[self-existent]], not born from anything or anyone). |
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| + | Studholme comments: | ||
'[[Avalokitesvara]] himself, the verse [[sutra]] adds, is an [[emanation]] of the [[Adibuddha]], or '[[primordial Buddha]]', a term that is explicitly said to be synoymous with [[Svayambhu]] and [[Adinatha]], '[[primordial lord]]'.' | '[[Avalokitesvara]] himself, the verse [[sutra]] adds, is an [[emanation]] of the [[Adibuddha]], or '[[primordial Buddha]]', a term that is explicitly said to be synoymous with [[Svayambhu]] and [[Adinatha]], '[[primordial lord]]'.' | ||
| − | According to a [[Tibetan]] legendary [[tradition]], the text of [[Kāraṇḍavyūhasūtra]] arrived in a casket from the sky unto the roof of the palace of the 28th {{Wiki|king of Tibet}}, [[Lha Thothori Nyantsen]] who [[died]] in 650 C.E., in [[southern Tibet]]. This coincides with one version of dating of the [[Kāraṇḍavyūhasūtra]], somewhere in the 4th or perhaps early 5th century, however it seems more likely that the [[sutra]] has originated in [[Kashmir]], due to closeness to [[characteristics]] to [[Kasmiri tantric traditions]] of the time and to [[Avataṁsakasūtra]] earlier associated with the {{Wiki|Central Asian}} regions. | + | According to a [[Tibetan]] legendary [[tradition]], the text of [[Kāraṇḍavyūhasūtra]] arrived in a casket from the sky unto the roof of the palace of the 28th {{Wiki|king of Tibet}}, [[Lha Thothori Nyantsen]] who [[died]] in 650 C.E., in [[southern Tibet]]. |
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| + | This coincides with one version of dating of the [[Kāraṇḍavyūhasūtra]], somewhere in the 4th or perhaps early 5th century, however it seems more likely that the [[sutra]] has originated in [[Kashmir]], due to closeness to [[characteristics]] to [[Kasmiri tantric traditions]] of the time and to [[Avataṁsakasūtra]] earlier associated with the {{Wiki|Central Asian}} regions. | ||
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Translations | Translations | ||
| − | The [[Kāraṇḍavyūha Sūtra]] was first translated into [[Tibetan]] as the [[Za ma tog | + | |
| + | The [[Kāraṇḍavyūha Sūtra]] was first translated into [[Tibetan]] as the [[Za ma tog bkod pa]] in the eighth century by [[Jinamitra]], [[Ye shes sdes]] and others. | ||
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| + | Later, the text was translated by [[T'ien-hsi-tsai]] into {{Wiki|Chinese}} from a [[Tibetan]] version around CE 1000. | ||
{{W}} | {{W}} | ||
[[Category:Mahayana sutra's]] | [[Category:Mahayana sutra's]] | ||
Latest revision as of 00:14, 21 January 2016
The Kāraṇḍavyūha Sūtra (Tibetan: 'phags pa za ma tog bkod pa zhes bya ba theg pa chen po'i mdo; Chinese: 佛說大乘莊嚴寶王經, Taishō Tripiṭaka 1050) is a Mahayana sūtra which extols the virtues and powers of the great Bodhisattva Avalokiteśvara, and which is particularly notable for introducing the mantra Om mani padme hum into the sūtra tradition.
General Features
The Karandavyuha Sutra is a Mahayana sutra that was compiled at the end of the 4th century or beginning of the 5th century C.E. It is notable for its presentation of the bodhisattva Avalokitesvara as 'the supreme Buddhist isvara (divine lord) or 'great cosmic purusa' (cosmic person/ being), whose effulgence is even greater than that of any other bodhisattva or Buddha.
A striking feature of Avalokitesvara in this sutra is his creative power, as he is said to be the progenitor of various heavenly bodies and major divinities. Alexander Studholme, in his monograph on the sutra, writes:
'The sun and moon are said to be born from the bodhisattva's eyes, Mahesvara Siva from his brow, Brahma from his shoulders, Narayana Vishnu from his heart, Sarasvati from his teeth, the winds from his mouth, the earth from his feet and the sky from his stomach.'.
The sutra introduces the Buddhist mantra, Om Manipadme Hum, which it states can lead to liberation (moksha) and eventual Buddhahood. A. Studholme sees this famous mantra as being a declarative aspiration, possibly meaning 'I in the jewel-lotus',
with the jewel-lotus being a reference to birth in the lotus made of jewels in the Buddhist Paradise, Sukhavati, of Buddha Amitabha.
The mantra is the very heart of Avalokitesvara (the supreme Buddha of Compassion) and can usher in Awakening. A. Studholme writes:
'Om Manipadme Hum, then, is both the paramahrdaya, or 'innermost heart', of Avalokitesvara ... It is also ... a mahavidya, a mantra capable of bringing about the 'great knowledge' of enlightenment itself ...'
Avalokitesvara himself is linked in the versified version of the sutra to the first Buddha, the Adi-Buddha, who is 'svayambhu' (self-existent, not born from anything or anyone).
Studholme comments:
'Avalokitesvara himself, the verse sutra adds, is an emanation of the Adibuddha, or 'primordial Buddha', a term that is explicitly said to be synoymous with Svayambhu and Adinatha, 'primordial lord'.'
According to a Tibetan legendary tradition, the text of Kāraṇḍavyūhasūtra arrived in a casket from the sky unto the roof of the palace of the 28th king of Tibet, Lha Thothori Nyantsen who died in 650 C.E., in southern Tibet.
This coincides with one version of dating of the Kāraṇḍavyūhasūtra, somewhere in the 4th or perhaps early 5th century, however it seems more likely that the sutra has originated in Kashmir, due to closeness to characteristics to Kasmiri tantric traditions of the time and to Avataṁsakasūtra earlier associated with the Central Asian regions.
Translations
The Kāraṇḍavyūha Sūtra was first translated into Tibetan as the Za ma tog bkod pa in the eighth century by Jinamitra, Ye shes sdes and others.
Later, the text was translated by T'ien-hsi-tsai into Chinese from a Tibetan version around CE 1000.
