Елихина Ю.И. Культы основных бодхисаттв и их земных воплощений в истории и искусстве буддизма. Монография. (original) (raw)

Елихина Ю.И. Культы основных бодхисаттв и их земных воплощений в истории и искусстве буддизма. Монография.

At the beginning of the monograph the author gives the history of the study of the cults of the bodhisattvas of Avalokiteshvara, Manjushri and Vajrapani. The author considers original Tibetan historical compositions on general Buddhism o f the XIX century, and historical works o f Russian and foreign experts, as well as iconographic works and art criticism. Three compositions of the fifth Dalai Lama devoted to the Avalokiteshvara cult are used in the book. It is clear from the above-stated list of publications that the cults of the bodhisattvas of Avalokiteshvara, Manjushri and Vajrapani were widespread in all countries of the Buddhist region. The Avalokiteshvara cult had great significance not only in people’s daily religious life, but also as an important element of the sacred supreme authority and prominent lamas in different countries of the Asian region from the period of the distribution of Buddhism to the beginning of the XX century. In the monograph the brief issue of Buddhism as a religious doctrine is given. The Buddhist concept of bodhisattvas is considered. The author gives a definition of the bodhisattva. This is a being (sanskr. sattva) aiming to reach enlightenment (sanskr. bodhi). The purposes of the bodhisattva cover four main vows: 1. To achieve clearing of the ocean of Samsara for all living beings, however numerous they are; 2. To achieve refinement from all defects, however numerous they are; 3. To study all words of Buddha, however many of them there are; 4. To reach the state of Buddha, however infinite the enlightenment. Bodhisattvas represent the highest beings, growing spiritually on seven levels (sanskr. bhumi), and traveling to various worlds, where they listen to Buddha’s instructions on how to help all beings to be rescued from the infinite cycle of reincarnations. The meaning, purposes and ideals of bodhisattvas are revealed in earlyBuddhist compositions.Considering that the main purpose of Mahayana Buddhism is to liberate oneself from suffering, believers were accompanied and supported by bodhisattvas with high moral ideals. These beings were reflected in the early Buddhist compositions. Avalokiteshvara, symbolizingthe mercy of Buddha, Manjushri, representing wisdom, and Vajrapani, personifying energy and force, became the most prominent bodhisattvas. The author addresses written sources and the origin of the cults of the bodhisattvas Avalokiteshvara, Manjushri and Vajrapani in India, and their consequent dissemination to Eastern Turkestan. The author also considers the cults of bodhisattvas in Southeast Asia. The migration of the peoples and ideas from India has rendered a huge influence on the culture of Southeast Asia, and on shaping art, writings, mythology and sciences. In the first millennium there were three dominant ethnic groups in the continental part of South-East Asia: the Cham people along the southeast coast, the Cambodgian people in the central part of the valley of the Mekong River, and the Mon people in the west. In some countries of Southeast Asia and in Sri-Lanka there was a connection between the cult of Avalokiteshvara and state authority. Such beliefs took place in relation to various Hinduist and Buddhist deities. Philosophy dominated in all countries of Southeast Asia in which the cult of a divine origin of the kings predominated. The king was identified with a Buddhist or Hinduist deity and was considered to be the deity’s terrestrial reincarnation. Among Buddhist deities, only the cult of Avalokiteshvara was considered to be a state cult during dissemination of the philosophy of Mahayana, who was then replaced by Theravada. The cults of the bodhisattvas Avalokiteshvara, Manjushri and Vajrapani were very popular in China. This section of the book tells about the cult of Avalokiteshvara in China, and of his transformation from a male deity into a female one. In Chinese Buddhism both images of the bodhisattva are worshiped. The mountain Wutai Shan is a special pilgrimage place. It is connected to the cult of the Manjushri in China and is considered to be the deity’s residence. The famous terrestrial bodhisattva reincarnations in China are considered in the book. The cults of the bodhisattvas Avalokiteshvara, Manjushri and Vajrapaniwere also widespread in Japan. The largest section of the monograph is devoted to the cults of the bodhisattvas in Tibet and their terrestrial reincarnations. This part of the work considers the concept of the sacred imperial authority in Tibet in the period of the Yarlung dynasty (from 95 to 846 AD). Special attention is given to the founder of the uniform Tibetan state, Songtsen Gampo (613(?)—649). He was esteemed to be a terrestrial reincarnation of Avalokiteshvara. A similar analysis is made based on data from Tibetan compositions, such as “Mani Kambum” and “Gachem-Gakolma”, The author tries to reconstruct the religious perception of the person and to compare historical events of the time. Two historical figures in Tibet — Trisong Detsen and Relpachen — are considered to be reincarnations of various bodhisattvas of Manjushri and Vajrapani. In the composition of Londol-lamaNgavan Lobsan (1719-1795), all terrestrial reincarnations of the bodhisattva Avalokiteshvara are described in Tibet. All Tibetan compositions confirm the ideas of heredity of imperial authority in Tibet from Avalokiteshvara and its sacred conception. These sources consider the early Tibetan governors as “kings-bodhisattvas”, and determine a line of reincarnations, including the famous teachers, leading up to Dalai-lamas. The Avalokiteshvara cult receives written confirmation as a state cult starting from the second half of the VIII century. The author gives much attention to the activity of the fifth Dalai-lama Ngavan Lobsan Gyatso (1617-1682) and to the transformation of the cult of Avalokiteshvara into a state one. The activity of the Dalai-lama as the reincarnation of Avalokiteshvara and his policy, both external and internal, and spiritual practice and religious deeds are considered for the creation in Tibet of a special type of government — a theocratic monarchy, whereby spiritual and secular authority are held in the hands of one person. The line o f reincarnations of Dalai-lamas is given in the book from the beginning to the XX century, as is their activity and the historical events connected to features of the theocratic monarchy in Tibet. The author also considers the cults of bodhisattvas Avalokiteshvara, Manjushri and Vajrapani in Nepal and Mongolia. At the end the iconography of Avalokiteshvara, Manjushri Vajrapani, Dalai-lamas,Songtsen Gampo, Trisong Detsen and Relpachen is applied, as compiled by the author from various publications.