uposadhavrata of amoghpasa lokeshvara

8/14/2019 Uposadhavrata of Amoghpasa Lokeshvara

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Uposadhavrata of

Amoghpasa Lokeshvara

By

Min Bahadur ShakyaDirector


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Contents

Introduction

Iconography of Avalokiteshvara

Meaning of Emblems

Rituals

Legends of Amoghpasa

Synopsis of Amoghpasa Hrdayadharani

Description of Amoghpasa Mandala


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Introduction

Amoghapasa Lokeshvara is a multi-armed form of Avalokiteshvara that seemsto have been popular in Nepal since the Middle ages. The name suggests thathe is the lord of the world with infallible noose which leads suffering sentientbeings to enlightenment.

In Nepal as much as 360 forms of Avalokiteshvara are found in hymns or stavasbut only 108 forms of Lokesvara can be found in pictures with iconographic

details. Whit a close survey of these pictures we can tentatively conclude that'Lokeshvara' is said to be a deity or a Bodhisattva or a Buddha who vows to dowelfare of all sentient beings. Etymologically the word 'Lokeshvara' is the unionof two words i.e. Loka + Ishvara= Lokeshvar i.e. the Lord of the World. Althoughin Buddhism the concept of inherent existence of Ishvara is denied inphilosophical aspects yet in common parlance Newar Buddhists regard allBuddhas or Bodhisattvas as Lokeshvara. It seemed that those Bodhisattvasbelonging to the tradition of Lokeshvaraja Tathagata are said to be lokeshvaraaccording to Sukhavativyuha Sutra.

According to Amoghpasa Hrdya nama Dharani sutra, ninety on kalpas agoAvalokiteshvara Bodhisattva received the transmission of this Dharani fromLokeshvararaja Tathagata [i]. Since then he used that Dharani to teach limitlesssentient beings. When the Avaliokiteshvara manifests transformed body anduses this Dharani to ferry over sentient beings he is called 'Amoghpasa'.


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Amoghpsa at Golden Temple


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Amoghpasa at Okubahal


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Iconography of Amoghpasa

Amoghpasa is popular not only in Nepalbut all the countries where MahayanaBuddhism spread. The images of

Amoghpasa can be found in Java, Chinaand Japan. According to Dr. LucianoPetech, the image of Amoghpasa in itsearliest from can be found in Arty

Amoghpasa Sutra preserved in KaiserLibrary, Kathmandu dated 2 May 1361.A ritual text known as Amoghpasa Pujavidhi describes him thus:


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Iconography (II)

"Amoghpasa is the mystery in the center of the worldlotus; all his limbs are white; he has one face, wearsthe saffron dress; he has eight hands, the rightshowing the gesture of fearlessness (Skt. Abhaya) andthe boon granting gesture (Skt. Varada), holding the

noose and the string of beads, the left holding atrident, a scripture, a white lotus and a water pot (Skt.Kamandalu).

To the right of the lord is Tara who is of green colour,with two hands, the right showing the Varada mudraand the left holding a blue lotus, she wears all the

proper ornaments related with sambhhogakayaBuddha. On his left is Bhrikuti of yellow colour havingfour hands; on the right her first hand makes thevarada mudra and second anjali mudra; on the left thefirst hand holds a coral tree flower, the second a


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Meaning of Emblems

At first a thousand petalled lotus was created or produced fromseed syllable 'Yam' on the center of which appeared AmoghpashLokeshvara white like conch shell from the seed syllable Hrim.

He has three divine eyes looking on triple word. His first righthands shows the gesture of fearlessness. It symbolizes that one

who practices Astami Vrata sincerely protects us from falling intolower realms.

Second right hand displaying gesture of Varada mudra shows thatthose who practices Astami Vrata generating compassion andbodhicitta receives all desirable objects.

Third right hand holding Amoghpash or infallible nose suggests

that Amoghpash Lokeshvara has infallible skill in means inconverting ignorant sentient beings in the path of dharma.

Fourth right hand holding rosary signifies that by recitation of sixsyllable mantra of Avalokiteshvara one frees oneself from thebonda e of samsara.


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Meaning of Emblems (II)

Again among four left hands, one principal hand holdsKamandalu i. e. a water pot signifying he has thecapacity of initiating all the sentient beings into

Tathagatahood.

Second left hand holding lotus signifies that he frees

the sentient beings residing in Hell realm from thesuffering of intense heat and cold just like a lotusemerges from a muddy water.

Third left hand holding triple staff (Skt. Tri-dandi)signifies that he purifies three poisons of sentientbeings i.e. Just, ill will and stupidity.

Fourth left hand holding a scripture signifies that hegives prajna to the devotees and thereby attainingliberation from cyclic existence.

He is wearing an antelope skin symbolizing that he is


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Rituals

There are a number of rituals of Sadhana ofAvalokiteshvara known among the Newar Buddhistswhich are performed on the Full Moon Day or Half MoonDay . These are commonly called Uposadha Vrata orAstami Vrata. However, by far the most popular, is theUposadyha Vrata of Amoghpasa Lokeshvara.

A short description of ritual of Amoghpasa is befitting inthis context [2]. A group celebration of ritual is centeredaround the worship oaf the mandalas of the Buddha,Dharma and Sangha and Amoghapasa Lokeshvara. Thegroup may gather at a temple. such as Hiranya Varna

Mahavihara or Patan, Jnanabaha of Kathmandu,Rudravarna Mahavihara or Machhendra Bahal in Patan orthey may gather at the river side of one of thepilgrimage sites around Kathmandu Valley found at theconfluence of rivers.


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Rituals (II)

The devotees after bathing in the river put on cleanclothes and make miniature caityas (Tib. Tsa-Tsa0. TheBuddhist Acarya after purifying the ground willconstruct a sand mandala and performs Guru Mandalarite followed by an offerings of five sacred substances

(skt. pancagavya) [7]. After completing thepreliminary rite the Acarya instructs them to constructthe mandalas of Buddha, Dharma Sangha andAmoghpasa Lokeshvara, in a large piece of red cloth.After completing mandala construction five foldsubstances are offered on the mandala also a lamp islit in each mandala. Next the participants who aremostly the lay devotees are led through the puja ofthe Buddha, Dharma, Sangha mandala [8]successively. During the rite all the recitations aredone in Sanskrit by the officiating Buddhist priest andthe artici ants erform the offerin , libation and


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Rituals (iiI)

The worship of Three Jewels is followed by AmoghpasaMadala. To begin with the participants pour holy wateron conch shell and recites a verse of praise toamoghpasa throwing rice grains into the air. The Verseruns as follows:

Suddha kunda tusarbhasa sadrsam padmevarasamsthitam /

Sarvajna viddhana mahabhayaram sripasajapottamam //

bamenapi kamandalam ca kamalamdandottanam pustakamas /

Vandeham parameshvara tusitasalokanu


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Rituals (IV)

The verse in Translation:

"Homage to Amoghpasa Lokeshvara ! I bow my head to the Lord who is pure aswhite as the Jasmine flower, or as frost, standing on a lotus, whose right handsshow the gesture of fearlessness and a hold a noose and a rosary; his left handshold a water pot, a lotus, a staff, and a book". Next the participants are asked tomeditate on Caturbrahma vihara i. e. For Immeasurable [10] Them the

participants take a jasmine flower and put it into the mandala. After recitationof two mantras [11] the devotees meditate on Amoghpasa, thus:

"Meditate on the letter Pam residing in your heart, the 100 petalled lotus abovethe rays of which is the circle of the moon, and above that the letter hrim, andabove that the one who is called Amoghpasa Lokeshvara."

After meditating on Amoghpasa the participants offers flowers to all the deitiesof mandala. [2] At the conclusion of the mandalapuja the participants are askedto offer five fold offering them lit a lamp and offer coins to the deity and recitehundred syllable mantra of Vajrasattva followed by praise to Amoghpasa ascited above.


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Legend of Amoghpasa

Long time ago the city pancala was divided into two parts. North and southNorthern Pancala was called Hastinapur where a king called Mahadhanareigned very successfully with full prosperity. Because of presence of aserpent deity called Janmacitra there was a timely rainfall and regularharvests. In the south because of King's immoral behavior to his people theprosperity of the country waned significantly and no one dared to settle in

that country but in stead migrated to Northern Pancala.

One the king in course of his tour to border areas, found villages empty ofpeople and asked his ministers, the cause, the ministers that reported tothe king that it was because of his injustice and famine that peoplemigrated to the north. Besides, it was due to the power of a serpent deitythat they have timely harvests. The king then at once decided to fetch that

serpent deity to his country. Summoning a priest who was able to fetchserpent deity the king ordered him to fetch within seven days. This beingknown to hat serpent deity, he informed two hunters to help him to protectthe serpent deity. After seven days when the priest was invoking serpentdeity two hunters killed him and the life of the serpent deity was saved. As


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Legends (II)

At that time the king Mahadhana having no sons and daughters was full of grief.He performed Amoghpasa Vrata every eight day of Lunar months, according tothe instruction of royal preceptors. Buy the power of Uposadha Vrata ofAmoghpasa Lokeshvara the queen begot a son, a manifestation of Bodhisattvaof this fortunate aeon. This prince was brought up in luxurious atmosphere andwas also taught many skills and royal duties. Once two hunters were roaming inthe jungles and met a sage nearby. They asked the sage about thecharacteristics of the area. Then the sage replied that he had seen a group of

beautiful divine maidens every full moon day near the lake. Among themMahohara, the daughter of divine Kinnara King was one. So these two huntersused their precious noose (amoghpasa) to keep this beautiful maiden princesunder their control. when they were bathing in the lake. When she was touchedby the noose she could not move and cried bitterly for help. When one of hunterwas going to grab the princess, she requested the hunters to free her and shepromised to give her headdress in return, and said that the possessor of headdress would be her lord. In the mean time Sudhana kumar, the prince wasroaming in that area for hunting. Seeing the prince two hunters decided to offer

her headdress to him. The prince Sudhana kumar came back to his palace withhis divine wife manohara, after giving many presents to these hunters.Infatuated with the beauty of Manohara, the Kinnar princess the prince seemedto have indulged in sensual pleasures for many many years.


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Legends (III)

Once the prince was sent to the border areas to suppress theterrorists. The prince had to go without informing his wife. Whilethe prince was thus out, the king once dreamt a very bad dream.On asking the cause the king was instructed to kill Manohara insacrificial fire. She, knowing that she was going to be murdered bythe wicked tricks of royal priests, appeared herself in the presenceof queen mother to fetch her headdress which was given to her by

her husband, the prince. After taking her headdress she escaped to her divine realm. When

the prince came back after a successful mission, he went directlyto meet his beloved wife in his apartment but found disappointedto know that she had fled to her divine realm. Immediately, hehurried back to the sage in the forest where he had found herpreviously and asked where bouts of his beloved wife. Manohara,

in course of her flight to her divine realm, had given instructionsand a ring to this sage to retell if the prince comes to look for he.The sate communicated him perfectly as she told. The princeSudhana kumar with his great zeal and efforts, after crossingmany mountains and rivers arrived in the realm of Kinnars. At thattime many kinnara maidens were bathing in the streams with


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Legends (IV)

The prince dropped then a ring in one of thewater pots. In the royal chamber of princessManohara, the water from golden pot waspoured into her. As water was poured she

found a golden ring dropped on her lap. asshe found her own ring which was given tothe sage she came to know that herhusband had arrived in the Kinnar realm.

Then she instructed her maids to hide her

husband in her sacred chamber. After finding a proper time she was able to

convince her father Druma, the king ofkinnaras, to accept Sudhan Kumar, only


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Legends (V)

He came back to Hastinapur with his beloved wife aftercompleting Svayamvara ceremony in Kinnar realm. Sincethen the prince too performed many Amoghpasa Uposadhavrata until his end.

This story was told by the Buddha Shakyamuni when hiswife Yasodhara fell down from the window to see thedazzling countenance of Buddha who was coming to theroyal palace of Suddhodana after six long years ofseparation, He said that Manohara was no other that the

present Yasodhara herself in her previous life and Sudhanakumar was the Buddha himself. This story is related indetail in Divyavadana, Bhadrakalpavadana and BrhatJatakamala.


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A synopsis of Amoghpasa

VI. A SYNOPSIS OF AMOGHPASA HRDAYA SUTRA

Thus have I heard. Once Lord Buddha was dwelling onthe summit of Potalaka Mountain adorned with jeweledtrees, in the palace of Arya Avalokiteshvara together

with 1800 Arya bhikshu Sanghas and more that onebillion Bodhisattvas and devas of pure abode. He wasgiving discourses to all of them.

Then the Bodhisattva Avalokiteshvara rose from his

seat and prostrated to Lord Buddha Kneeling on theground baring his right shoulder, with folded handsand he requested thus;


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Synopsis (II)

"O Lord! I have a Dharani called Amoghpasa Hradayawhich I received it from Lokendraraja Tathagata ninetyone aeons ago in the realm of Loka-avalokana.

The special feature of this dharani is that it purifiesthat evils of wrong doings of slandering noble Bhikshu

Sanghas, to Pratyeka Buddhas, Bodhisattvas, Buddhaswhich are the cause s of falling into lower realms suchas Avici Hell.

The purification becomes effective if someone afterconfessing one's down-falls observes Uposadha Vrataof Amoghpasa holding eight precepts and recites this

dharani may times. Those who's recited this dharani seven times correctly

in the eighth day of lunar calendar will receive twentymeritorious qualities.


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Synopsis (III)

They are as follows:

1. He will be free from any type of diseases.

2. Even if the disease appears out of Karmic causes it will disappear very soon.

3. He will be popular or liked by all.

4. HIS organs will be secret.

5. He will gain much property and possessions.

6. His property will not be stolen by thieves,

7. Not be affected by fire,

8. Not be affected by water,

9. Cannot be confiscated by the king or government.

10. All his actions will be complete.

11. Free from 5the fears of water, with din his person.

12. Pacifies all disturbances.

13. His personality will not diminish.

14. Free from the fear of Dakinis.

15. Afflictions will no increase.

16. He will not die due to the weapons, fire or water.

17. The devas will take care of his person or protect him.


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Synopsis (IV)

Besides this, he will also receive eight further qualities.They are as follows:

1. When he will die he will be received byavalokiteshvara in monk's form and

2. He will die comfortably

3. His arms and legs will not vibrate, he will not havewrong views.

4. His body will not produce faces and urines,

5. no aerial trouble

6. He is endowed with awareness and alertness,

7. no decrease in memory 8. He will not die with his face downward,

9. He will not die with heavy affliction,

10. will be born wherever he aspired to be borne, and


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Synopsis (V)

One should recite it three times refraining from badfoods such as meat, liquor, onions and garlic. Oneshould try his best to propagate and disseminate thisDharani liberally as for as possible. One should be free

from miser lines and jealousy, He will be a bodhisattvawhen he performs this recitation for the cause of allsentient beings.

O Lord! if you permit me to transmit his Dharani I willpresent it in the presence of Tathagata in thisgathering of Sangaha composed of Bhikshus,

Bhikshunis, Upsasakas and Upasikas for the sake of allthe sentient beings. Then Lord Buddha spoke thus: ofPure Being ! I this time for your to disseminate yourAmoghpasa Dharani. I appreciate you, please speak it,it will satisfy all the bodhisattvas of three divisions of


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Description of AmoghpasaM n l


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Description of Amoghpasam n l


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Amoghpasa mandala

uposadhavrata of amoghpasa lokeshvara

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