The Goddess of Mercy

The 108 meters high Statue of Avalokitesvara, A Bodhisattva of Buddhism

Quān Yīn, The Goddess of Mercy

Goddess Quān Yīn posing as Lord Shiva

This is a beautiful picture of Quān Yīn, drawn by a young and famous Chinese artist, who was interested in Ancient Buddhist Art. I was astonished to see Quān Yīn posing, gesturing and having features of Lord Shiva (the Hindu God of Destruction). So, I delved into my search for reliable answers on the story behind this Goddess of Mercy.

Introduction to Avalokiteśvara - Lord Avalokiteśvara (who later became to be known as Quān Yīn) is a Bodhisattva or púsà (Buddha-to-be). The Indian word bodhisattva refers to individuals who are seeking enlightenment and are on their path to becoming a Buddha. The Hindu Prince, Siddhartha Gautama, used-to-be a Bodhisattva, as he was seeking enlightenment. However, he finally reached full enlightenment and became a Buddha. Thus, he is now known as Gautama Buddha. Similarly, Lord Avalokiteśvara (or Quān Yīn) is still a Bodhisattva, as he is on the path in becoming a Buddha (fully enlightened) sooner or later. (Encyclopædia Britannica, 2009)

Quān Yīn posing as Lord Shiva Dancing in Urdhvajanu position Hand Gesture in Akash Mudra (norishment)

In Buddhism, there are many Bodhisattvas / púsà (Buddha-to-be):

Indian Name (Chinese Name) – Basic Role

1. Avalokitesvara (Quān Yīn) – Compassion
2. Tara (Tarani) – Saviour
3. Manjusri (Wenshu) – Wisdom
4. Ksitigarbha (Dizang) – Consoler
5. Samantabhadra (Pu Hsien) – Protector
6. Maitreya (Mi-Lo-Fwo) – Future Buddha

(Taken from: Encyclopædia Britannica, 2009)

Amitabha (Ēmítuó Fó), one of the Buddhas

Buddha of Light and Discriminating Wisdom

In Buddhism, there are many Buddhas (enlightened):

Indian Name (Chinese Name) – Basic Role

1. Gautama Buddha (Buddha) - wisdom
2. Vairocana Buddha (Pilu Rulai) – sovereignty
3. Akshobhya Buddha (Ajiu Rulai) – steadfastness
4. Ratnasambhava Buddha (Baosheng Rulai) – compassion
5. Amitabha Buddha (Mituo Rulai) - light
6. Amogasiddha Buddha (Chengjiu Rulai) – dauntlessness
7. Bhaisajyaguru Buddha (Yàoshīfó) - Medicine / Healing

(Taken from: Encyclopædia Britannica, 2009)

Hindu Goddess - Saraswati Dewi (Biancaitian)

Goddess of Knowledge, Music, Art & Literature

Buddhist and Shinto Goddess

In Buddhism, there are other important deities:

Indian Name (Chinese Name) – Basic Role

1. Yama (Yanluowang) – Hindu god who judges the dead
2. Vaiśravana (Duō Wén Tiān) – Hindu god of the north & riches
3. Hayagriva (Kannon) - cure diseases and chase away demons
4. Indra (Taishakuten) – chief of all Hindu deities & heavenly bodies
5. Saraswati (Biancaitian) - Hindu goddess of knowedlge and art

(Taken from: Encyclopædia Britannica, 2009)

Lord Avalokitesvara (Quān Yīn) on Potala Mountain

Hand Gesture in Varada Mudra (boon and charity)

Power of Bodhisattvas - Throughout history, many individuals have become Bodhisattvas and have committed themselves in becoming a Buddha. Even though Bodhisattvas are not fully enlightened and haven’t reach Buddha-hood, they are equivalently divine, knowledgeable, compassionate, and powerful as the Buddhas. (Encyclopædia Britannica, 2009)

Purpose of Bodhisattvas - Bodhisattvas are common figures in Buddhist literature & some are even worshipped. In Buddhist legends, Bodhisattvas take the form of ordinary humans in order to save others and lead them to enlightenment. The lesson of these tales is that, because one can never distinguish between humans & divinities, one must treat another equally. (Encyclopædia Britannica, 2009)

Hindu God - Lord Kubera (Duō Wén Tiān)
Guardian of the North direction and Riches

Origins of Bodhisattvas - Bodhisattvas sometimes appear as saviour deities. This images and roles originated from Hinduism, through the evolution of ideas and fusion with already existing Hindu gods. Thus, thousands of years later, many gods, goddesses, symbols, theories and ideologies from Hinduism were adopted into Buddhism. (Encyclopædia Britannica, 2009)

Example:

Bodhisattva Quān Yīn - manifestation of the Hindu gods, Shiva & Vishnu
Bodhisattva Mother Tara - manifestation of Hindu goddess, Parvati
Bodhisattva Mi-Lo-Fwo – Vishnu’s, 25th incarnation as Kalki
Gautama Buddha – Vishnu’s, 24th incarnation as Buddha
Yanluowang – Hindu god of death and punishment, Yama Dharma Raj
Duō Wén Tiān – Hindu guardian of the north and wealth, Kubera
Hayagriva – Vishnu’s incarnation as horse deity, Hayagriva

(Taken from: Encyclopædia Britannica, 2009)

Quān Yīn in various forms

Why Is Avalokiteśvara Still A Bodhisattva - Bodhisattva Avalokiteśvara has infinite compassion and mercy. He postponed his own Buddha-hood until he has helped everyone on earth to achieve Nirvana (Encyclopædia Britannica, 2009).

Name of Avalokiteśvara - Avalokiteśvara is an Indian name (Sanskrit) that is interpreted as: “the lord who looks in every direction” or “the lord of what we see”. While, Quān Yīn is interpreted as: “observing the cries of the world”.

His other names include:

Kannon (Japan)
Gwan-eum (Korea)
Lokeśvara (Thailand)
Nātha-deva (Sri Lanka)
Nilakantha Lokesvara (India)
Kwun Yum (Hong Kong)
Quan Âm (Vietnam)

(Taken from: Wikipedia, 2009)

Quān Yīn holding a willow branch

A symbol of being able to bend/adapt but not break

When Was Avalokiteśvara 1st Worshipped – The worship of Lord Avalokiteśvara started in Northern India and occurred only in the 3rd–7th century. The Hindus regarded him as the manifestation of the Lord Shiva (Hindu God of Destruction) and Lord Vishnu (Hindu God of Preservation). Together, Lord Shiva and Lord Vishnu are the most Supreme among all gods and goddess. According to the Buddhist’s Nilakantha Dharani Mantra or Dàbēi Zhòu, it gives evidences of worshippers seeing Avalokiteśvara in the form of Lord Shiva or Lord Vishnu or a Yogi in the Mountains where Avalokiteśvara’s adobe is. (The Tibetan & Himalayan Digital Library)

How Avalokiteśvara Became Quān Yīn - Avalokiteśvara worship was introduced from India into China as early as the 1st century and had entered all Buddhist temples by the 6th century. Representations of the Bodhisattvas were unmistakably masculine in appearance, prior to the Sung dynasty (960–1126). However, later images of Avalokiteśvara started to display attributes of both genders. Some believed that bodhisattvas are neither male nor female, so Avalokiteśvara was depicted with female attributes of flowing drapery and soft contours of the body combined with male attributes of visible moustache to emphasize the absence of sexual identity. Furthermore, the Lotus Sutra (Miàofǎ Liánhuā Jīng) relates that Avalokiteśvara has the ability of assuming both male and female form when required, in order to relieve suffering. So as a female, she has the power to grant children to the childless women. Thus, the male Avalokiteśvara took the female form of Quān Yīn in China. In addition to that, from at least the 12th century, the popular devotional cult of Quān Yīn has superimposed onto the bodhisattva qualities of a mother-goddess, which permanently portrayed him as a goddess. (Encyclopædia Britannica, 2009). In China, Avalokiteshvara Bodhisattva is mostly represented in female. This is because, Kuan Yin's great compassion, a quality which is traditionally considered feminine, most of the bodhisattva's statues in China since the Tang Dynasty (A.D. 618 - 907) have appeared as female figures. In India, however, the bodhisattva is generally represented as a male figure (Buddha Dharma Education Association, 2008).

Quān Yīn with 16 hands

Purpose of Avalokiteśvara - Avalokiteśvara is said to guard the world in the time interval between the departure of Gautama Buddha and the appearance of the future Buddha, Maitreya. The Chinese also openly accepted Avalokiteśvara because he protects against shipwreck, fire, assassins, robbers, and wild beasts, which they encountered during the dangerous travelling route between India and China. Avalokiteśvara is also seen as the creator of the fourth world, which is the actual universe in which we live. (Encyclopædia Britannica, 2009) Avalokiteshvara Bodhisattva is the embodiment of great compassion. He has vowed to free all sentient beings from suffering. Avalokiteshvara Bodhisattva is has great powers and can help all sentient beings. His skilful means are limitless and he can appear in any form in all the six realms of existence to relieve the suffering of the sentient beings that live there. He vowed to rescue those who call on him when they are in suffering, for example, when caught in a fire, shipwrecked or facing an attack. According to the Huayen Sutra, Avalokiteshvara transforms himself into forms that suit the nature of those to be helped. His manifestations or transformation bodies are countless. e.g. if a boy or girl is about to gain some enlightenment, Avalokiteshvara transforms himself into a boy or a girl to teach the child. e.g. If a monk is about to attain some enlightenment, Avalokiteshvara transforms himself into a monk. In short, he can appear as a monk, a nun, or a normal person like you and me. The purpose of such transformations is to make people feel close to him and willing to listen to his words. (Buddha Dharma Education Association, 2008)

Quān Yīn meditating as Lord Shiva

with a Yogi wooden hand stand

11 headed Avalokiteśvara Legend - According to legend, Avalokiteśvara’s head split with grief, at realizing the number of wicked beings in the world yet to be saved. Then one of the Buddha named Amitābha, took all the pieces and placed them in three tiers of three and finally topped them all with his own image. Thus, the 11-headed Avalokiteśvara is born and is depicted commonly. (Encyclopædia Britannica, 2009)

Avalokiteśvara in Tibet - Avalokiteśvara was introduced into Tibet in the 7th century, where he quickly became the most popular figure in the Lamaist pantheon, successively reincarnated in each Dalai Lama. (Encyclopædia Britannica, 2009)

Avalokiteśvara in Japan - Avalokiteśvara is known, as Kannon in Japan and his gender became a major confusion. However, today, Avalokiteśvara is depicted in 9 ways:

1. seated or standing with two hands
2. with 11 heads
3. with 1,000 arms
4. with 18 arms
5. as the Hindu goddess Cuntī
6. with emblem of rope
7. with a fierce face
8. as the Hindu god Hayagriva (horse)
9. as holding the wish-fulfilling jewel

(Taken from: Encyclopædia Britannica, 2009)

Quān Yīn (top) posing as Lord Shiva (bottom)

Performing a divine dance of creation and destruction

Surrounding flames represent the manifest Universe

Upper left hand holds angi (fire) - signifies destruction

Upper right hand holds a ḍamaru (hourglass drum) - creation

Stoic face of Shiva & Quān Yīn represents neutrality and balance

Second right hand shows Abhaya mudra - protection from evil & ignorance

Second left hand points towards the lifted foot - signifies upliftment & liberation

Dance position performed is in which the universe is created, maintained and resolved

Avalokiteśvara’s Palace – Hiuen Tsiang (or Xuanzang) was a highly intellectual Chinese Buddhist Monk born in the year 603. He was concerned about the incomplete and misinterpreted Buddhist scriptures that reached China. Therefore, he went to India and spent much time studying at the great Nalanda Monastery, which is the world’s most important education centre for Buddhism. He also became a respected guest of the great Indian King, Harshavardhana. He received the best education on Buddhism he could find throughout India. Once back in China, Emperor Taizong of Tang honoured Hiuen Tsiang greatly. Hiuen Tsiang retired to a monastery and devoted his energy in translating ancient Indian Buddhist texts into Chinese until his death in AD 664. Hiuen Tsiang obtained and translated 657 Sanskrit Buddhist scriptures into Chinese. In his translation of the Avatamsaka Sutra (huá yán jīng), he mentioned: to the east of the Himalayan Mountains is Mount Potalaka. The passes of this mountain are very dangerous; its sides are precipitous, and its valleys rugged. On the top of the mountain is a lake; its water is clear as a mirror. From a hollow proceeds a great river, which encircles the mountain as it flows down 20 times and then enters the southern sea. By the side of the lake is a rock palace of the Devas (heavenly beings). Here Avalokiteśvara goes and takes his abode. Those who strongly desire to see this bodhisattva do not regard their lives, but they fight their way up the dangerous route in an attempt to reach the palace, but only very few can reach the summit. However, even those who dwell below the mountain, if they earnestly pray and beg, they can get the chance to see Avalokiteśvara. (Si-Yu-Ki, Buddhist Records of the Western World, Beal 1884, London).

Origins of Avalokiteśvara (According To The Avatamsaka Sutra / huá yán jīng) – Hiuen Tsiang continued saying that: those who earnestly pray and beg, Avalokiteśvara appeared to them, in the form of Ishvara-Deva (one of the names of Lord Shiva) and sometimes appeared under the form of a yogi (Shiva is the Lord of all Yogi). He will then address them with benevolent words and then they will obtain their wishes according to their desires (Si-Yu-Ki, Buddhist Records of the Western World, Beal 1884, London). The Royal Asiatic Society of London, which also published Hiuen Tsiang’s translated Sutras mentioned that: To the people at the foot of the mountain who pray for a sight of the Avalokiteśvara, he appears sometimes as a Pasupata Tirthika (one of the names of Lord Shiva) or as Mahesvara (Lord Shiva), and consoles the suppliant with his answer (On Yuan Chwang’s Travels in India, Watters, 1905, London). So based on the texts translated, Avalokiteśvara took the form of Lord Shiva (the Hindu god of destruction) and sometimes that of a Yogi (a person who performs divine yoga). Therefore, various sources confirmed that Lord Shiva manifested himself as Lord Avalokiteśvara during the ancient times (The Tibetan & Himalayan Digital Library). This is the reason why, ancient Buddhist art depicted Avalokiteśvara as Lord Shiva.

Lord Shiva (God of Destruction) drinking the vicious poison, in order to save the Universe. The poison turned his neck blue and earning the name Lord Nīlakaṇtha, a name that Avalokiteśvara is repeatdly called.

Origins of Avalokiteśvara (According To The Nīlakantha Dharani / Dàbēi Zhòu) – Great Compassion Buddhist Mantra (or Dàbēi Zhòu) is believed to be the words spoken by the bodhisattva Avalokitesvara before an assembly of Buddhas, bodhisattvas, devas and kings, according to the Mahakarunikacitta Sutra. This Buddhist Compassion Mantra is one of the most common verses read throughout the Buddhist world. Buddhist usually uses it for protection or purification. These sutras were translated from Indian to Chinese at Khotan, India. The Trustees of the British Museum mentioned that the Chinese version of Dàbēi Zhòu was found at Tun Huang, China. (Descriptive Catalogue of the Chinese Manuscripts, British Museum, Giles, 1957, London).

Parts of the Great Compassion Mantra (Dàbēi Zhòu) mentions:

Blue necked one known as the noble Avalokiteśvara!
O, merciful one, blue-necked one!
To the blue-necked one, hail!
Yogi with holy ashes smeared on him!

- Translated into Chinese by Monk Bukong/P'u-k'ung (in 723 CE)
- Translated into English by Suziku (in 1950 CE)
- Cross referenced to original Sanskrit script
(Taken from: The Tibetan & Himalayan Digital Library).

The four lines mentioned above are physical attributes of Lord Shiva. Interestingly, Avalokiteśvara was repeatedly praised using the attributes of Lord Shiva. The Hindu scriptures were compiled and written in 1500 BCE, which is 1000 years before Gautama Buddha found Buddhism. In the Hindu scriptures, only one God is called and named the blue-necked one, Lord Shiva. Till today, after 3500 years, Lord Shiva is still portrayed with a blue neck. One of his names is Nilakantha, meaning the blue necked one. In the Hindu scriptures, it was written that: The heavenly beings (devas) and demons were churning the ocean for the source of immortality using a long divine serpent. While churning, the serpent coughed out one of the most vicious and venomous poison in the whole universe. Understanding the viciousness of the poison, Lord Shiva appeared and drank the poison in order to save the Universe. His wife, goddess Parvati was alarmed and quickly stopped the poison from entering the rest of the body by holding Lord Shiva’s throat with her hands. The poison remained in his throat. The strength of the poison turned Lord Shiva’s neck blue. From that day, the heavenly being and demons started to address him as Nilakantha (the blue necked one). Since the Dàbēi Zhòu sutra praises Avalokiteśvara as blue-necked one, it is again supporting the fact that he is the manifestation of Lord Shiva. Then the Dàbēi Zhòu also mentions that Avalokiteśvara is a Yogi with holy ashes smeared on him. Again in the Hindu scripture, Lord Shiva is the Lord of all yoga and yogi, and he smears his body with ashes (bhasma). This again supports the fact that Avalokiteśvara was related back to Lord Shiva.

Lord Vishnu (God of Preservation)

Vishnu is always depicted holding 4 things that Avalokiteśvara also holds:

lotus - spiritual liberation, divine perfection and purity

conch shell - power to create and maintain the universe

wheel - purified spiritualized mind, awakening and realization

weapon - divine power is the source all spiritual, mental and physical strength

Parts of the Great Compassion Mantra (Dàbēi Zhòu) mentions:

O, Hari, the Maha-Bodhisattva
To the boar-faced one, hail!
To the one with a lion’s head and face, hail!
To the one who holds a weapon in his hand, hail!
To the one who holds a wheel in his hand, hail!
To the one who holds a lotus in his hand, hail!
Adoration to Avalokiteśvara, Hail!

- Translated into Chinese by Monk Bukong/P'u-k'ung (in 723 CE)
- Translated into English by Suziku (in 1950 CE)
- Cross referenced to original Sanskrit script

(Taken from: The Tibetan & Himalayan Digital Library).

Lord Vishnu’s 14th incarnation as Narashima, Lion-Faced One

As the Dàbēi Zhòu continues, it starts to relate Lord Avalokiteśvara (Quan Yin) with Lord Vishnu also (Hindu God of Preservation). The Dàbēi Zhòu mentions the name Hari, which is one of the ancient and current names of Lord Vishnu. Interestingly, Avalokiteśvara is very precisely described as Lord Vishnu. (The Tibetan & Himalayan Digital Library).

The Dàbēi Zhòu refers Avalokiteśvara precisely to Vishnu as :

(Based on Dàbēi Zhòu [627 CE]) – based on Bhagavata [1500 BCE]

boar-faced one –Vishnu’s 2nd incarnation as Varaha (boar face)
lion’s head and face – Vishnu’s 14th incarnation as Narashima (lion face)
holds a weapon in his hand - found in Vishnu’s lower right hand
holds a wheel in his hand – found in Vishnu’s upper right hand
holds a lotus in his hand - found in Vishnu’s lower right hand

Lord Vishnu’s 24th incarnation as Buddha, Enlightened One

Lord Vishnu’s last and 24th incarnation was as Buddha, according to Hinduism. Therefore, the very detailed praises of Avalokiteśvara in the Buddhist Dàbēi Zhòu matches Lord Vishnu who was described more than 2000 years before Dàbēi Zhòu sutra was written. Therefore it is conclusive and evident from various Buddhist scripts, writings and arts that Lord Avalokiteśvara (Quan Yin) originated as a manifestation of Lord Shiva and Lord Vishnu in ancient times. (The Tibetan & Himalayan Digital Library).

Avalokiteśvara Consort - Buddhist worships Goddess Tara as one of the deities. Goddess Tara is Lord Avalokiteśvara’s wife / consort (Encyclopædia Britannica, 2009). Similarly, according to Hinduism, Tara is Goddess Parvati’s manifestation. And Goddess Paravati is Lord Shiva’s wife / consort. Thus leading to the conclusion that Avalokiteśvara is Lord Shiva’s manifestation.

Lord Vishnu’s 11 main incarnationw as Fish-Man, Turtle-Man, Boar-Man, Lion-Man, Dwarf Preist, Parashurama, King Rama, Balarama, Krishna, Prince Buddha and Future Kalki

Avalokiteśvara in Chinese Mythology – This Chinese legend is believe to be derived from Taoist ideology with the fusion of Indian-Buddhist ideology. Tao-hsüan (596-667) once asked a divine spirit about the history of the Quan Yin. The spirit replied: In the past there was a king whose name was Miao Chuang Yen. His queen was named Pao Ying. She bore three daughters. At the time of her third daughter, Miao Shan's conception, the queen dreamed that she swallowed the moon. When the time came for the child to be born, the whole earth quaked, and wonderful fragrance and heavenly flowers were spread near and far. At birth she was clean and fresh without being washed. The people said that these were signs of the incarnation of a holy person. Although the parents thought this extraordinary, their hearts were corrupt, and so they detested her. (This story plot is similar to the birth climax of the Indian Prince Siddhartha Gautama Buddha). As she grew up the Miao Shan became naturally kind and gentle. She dressed plainly and ate only once a day. The king prepared to find her a husband. Miao Shan, with integrity and wisdom, said: "Riches and honour are not there for ever, glory and splendour are like mere bubbles or illusions. Even if you force me to do base menial work, I will never repent of my resolve to remain chaste." When the king and his queen sent for her and tried to sweet-talk her, she said: "I will obey your august command if it will prevent three misfortunes." The king asked: "What do you mean by 'three misfortunes'?" She said: "The first is this: when the men of this world are young, their face is as fair as the jade-like moon, but when they grow old, their hair turns white and their face is wrinkled; in motion or repose they are in every way worse off than when they were young. The second is this: a man's limbs may be lusty and vigorous, he may step as lithely as if flying through the air, but when suddenly an illness befalls him, he lies in bed without a single pleasure in life. The third is this: a man may have a great assembly of relatives, may be surrounded by his nearest and dearest, but suddenly one day it all comes to an end [with his death]; although father and son are close kin they cannot take one another's place. If it can prevent these three misfortunes, then you will win my consent to a marriage. If not, I prefer to retire to pursue a life of religion. The king was angry. He forced her to work at gardening and reduced her food and drink. (This story plot is similar to the Indian Prince Siddhartha Gautama Buddha’s story, whereby he will tell his father [the king] that he will continue to stay in the palace, if the king can prevent three life misfortunes). Even her two sisters went privately to make her change her mind, but Miao Shan held firm and would not turn back. The king was angry. He called for the nuns and charged them to treat her so harshly that she would change her mind. In response to her, the vegetables flourished even in winter, and a spring welled up beside the kitchen. Much time went by, and Miao Shan still held firm to her purpose. When the king heard about the miracles of the vegetables and the spring of water, he was furious. He sent soldiers to bring back her head and to kill the nuns.

As they were arriving, mountains of cloud and fog suddenly appeared, totally obscuring everything. When it cleared, Miao Shan was the one person they could not find. She had been borne off by a spirit to a crag in another place, there to live. The spirit then said: "The land here is too barren to sustain existence." Time went by, and the king contracted jaundice. None of the doctors could cure him. He was about to die when a monk appeared, saying he was well able to cure him, but would need the arms and eyes of one free from anger. The king found this proposal extremely difficult to meet. The monk said: "On Fragrant Mountain, in the south-west of your majesty's dominion, there is a bodhisattva engaged in religious practices. If you send a messenger to present your request to her you can count on obtaining the two things." The king had no choice but to command a palace equerry to go and convey his message. Miao Shan said: "My father showed disrespect to the Three Treasures, he persecuted the suppressed the True Doctrine, he executed innocent nuns. This called for retribution." Then she gladly cut out her eyes and severed her arms. Giving them to the envoy, she added instructions to exhort the king to turn towards the good, no longer to be deluded by false doctrines. When the two things were submitted to him, the monk made them up into medicine. The king took it and instantly recovered. He generously rewarded the monk-physician. But the monk said: "Why thank me? You should be thanking the one who provided the arms and eyes." Suddenly he was gone. The king was startled by this divine intervention. Ordering a coach, he went with his lady and two daughters to the hills to thank the bodhisattva. They met, and before words were spoken the queen already recognized her-it was Miao-shan. They found themselves choking with tears. Hearing her words, the king and queen embraced her, bitterly weeping. The queen was about to lick the eyes with her tongue, but before she could do so, auspicious clouds enclosed all around, divine musicians began to play, the earth shook, and flowers rained down. And then the holy manifestation of the Thousand Arms and Thousand Eyes was revealed, hovering majestically in the air. Attendants numbered tens of thousands, voices celebrating [the bodhisattva's] compassion resounded to shake the mountains and valleys. In a moment, the bodhisattva reverted to her former person, then with great solemnity departed. Tao-hsüan again asked: "The bodhisattva can take mortal form in any place and surely ought not to be present solely at Fragrant Mountain." (Chinese Cultute Paul Halsall, Brooklyn College)

Reference:

1. Avalokiteśvara. (2009). In Encyclopædia Britannica.
2. Bodhisattva. (2009). In Encyclopædia Britannica.
3. Buddhism. (2009). In Encyclopædia Britannica.
4. Buddha. (2009). In Encyclopædia Britannica.
5. Samual Beal, Si-Yu-Ki, Buddhist Records of the Western World, (A.D. 629), London.

6. Lionel Giles, Descriptive Catalogue of the Chinese Manuscripts from Tunhuang in the British Museum, London.
7. Origin of the Avalokiteśvara of Potala by The Tibetan & Himalayan Digital Library
8. Buddha Dharma Education Association
9. (Chinese Cultute Paul Halsall, Brooklyn College)

 

Sự tương quan giữa Bồ Đề Đạt Ma và Quan Âm Bồ Tát

 

The first photo in this entry is the centerfold found in Southern Screen (Dec, 1964), Li Li Hua was painted as the Goddess Guan Yin. Artist unknown, this photo is the prelude for the 1966 release of Shaw Bros "The Goddess of Mercy".

Movie still of the scene of Guan Yin martyrdom in flaming fire