Form is Emptiness, Emptiness is Form

No. 5 - Avalokiteshvara, painted in the Japanese Thangka style

When the Bodhisattva Avalokitesvara

Was coursing in the deep Prajna Paramita,

He perceived that all Five Skandhas are empty.

Thus he overcame all ills and suffering.

O Sariputra, Form does not differ from Emptiness

And Emptiness does not differ from Form.

Form is Emptiness and Emptiness is Form.

The same is true for Feelings,

Perceptions, Volitions and Consciousness.

Sariputra, the characteristics of the

Emptiness of all Dharmas are

Non-Arising, Non-Ceasing, Non-Defiled,

Non-Pure, Non-Increasing, Non-Decreasing.

Therefore, in Emptiness there are no Forms,

No Feelings, Perceptions, Volitions or Consciousness,

No Eye, Ear, Nose, Tongue, Body or Mind;

No Form, Sound, Smell, Taste, Touch or Mind Object;

No Realm of the Eye,

Until we come to no realm of Consciousness.

No Ignorance and also no ending of Ignorance,

Until we come to no Old Age and Death.

Also, there is no Truth of Suffering,

Of the Cause of Suffering,

Of the Cessation of Suffering, 
Nor of the Path.

There is no Wisdom, and there is no Attainment whatsoever,

Because there is nothing to be attained.

The Bodhisattva relying on Prajna Paramita 

Has no obstruction in his mind.

Because there is no obstruction, he has no hearing,

And he passes beyond confused imagination

And reaches Ultimate Nirvana.

The Buddhas of the Three Worlds,

By relying on Prajna Paramita

Have attained Supreme Enlightenment.

Therefore, the Prajna Paramita is the Great Mantra,

The Mantra of Illumination, the Supreme Mantra,

Which can truly protect one from all suffering without fail.

Therefore he uttered the Mantra of Prajna Paramita:

Gate Gate Paragate Parasamgate Bodhi Svaha

Bodhisattva Avalokiteshvara in the Prajnaparamita Sutra

In the Mahayana canon, the Heart Sutra is ascribed entirely to the bodhisattva Kuan Yin/Kwannon. This is unique, as most Mahayana Sutras are usually ascribed to Shakyamuni Buddha and the teachings, deeds or vows of the bodhisattvas are described by Shakyamuni Buddha. In the Heart Sutra however, it is Guanyin / Avalokiteshvara who describes to the Arahat Sariputra the nature of reality and the essence of the Buddhist teachings. The famous Buddhist saying "Form is emptiness, emptiness is form" quoted above, comes from this sutra.

Material: Cotton Canvas, framed in original antique Tibetan silk brocade

Colours: Watercolours, and 24-carat Gold

Size: 38 x 68 cm

Creation Period: 

around 390 hrs between March 21 and May 31, 2012 in Bhaktapur/Nepal

Availability: sold

For prints, posters etc. please see under the About Thangkas and How to Order Prints section (sidebar) and visit my online shop http://www.zazzle.com/ariyanandi*

On meaning and symbolism of Kuanyin/Avalokiteshvara/Chenrezig:

Avalokiteshvara is a bodhisattva who embodies the compassion of all Buddhas. He is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism. He is also known as Chenrezig (Tibetan), Kuan-Yin / Guanyin (Chinese), Lokeshvara (Sanskrit) and Kannon (Japanese).

A total of 33 different manifestations of Avalokiteshvara are described in Buddhist literature, including female manifestations, all to suit the minds of various beings.

In Sanskrit, Avalokiteshvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World").

In Tibetan, Avalokiteshvara is known as Jainraisig/Chenrezig and is said to be incarnated in the Dalai Lama, the Karmapa and other high lamas.

Avalokiteshvara with the ending a-svara ("sound, noise"), which means "sound perceiver", literally "he who looks down upon sound" i.e., the cries of sentient beings who need his help, was originally depicted as a male bodhisattva, and therefore wears chest-revealing clothing and may even sport a moustache. In other traditions, he may be depicted more often in female form (Guanyin) or even androgynous. 

The Lotus Sūtra describes him as a bodhisattva who can assume any form required to relieve suffering, and also has the power to grant children (possibly relating to the fact that in this Sutra, unlike in others, both men and women are believed to have the ability to achieve enlightenment). He is therefore seen as a savior, both spiritually and physically. The sutras state that through his saving grace even those who have no chance of being enlightened can be enlightened, and those deep in negative karma can still find salvation through his compassion.

Similarly, in Pure Land Buddhism, Guanyin is described as the "Barque of Salvation". Along with Amitabha Buddha she temporarily liberates beings out of the Wheel of Samsara by placing them in the heart of a lotus and then sending them home to the Western Pure Land of Sukhāvatī, where they will have the chance to accrue the necessary merit so as to be a Buddha in one lifetime.

In Tibetan Buddhism, Tara came into existence from a single tear shed by Chenrezig. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Chenrezig. In either version, it is Chenrezig's outpouring of compassion which manifests Tara as a being.

Mahāyāna Buddhism relates Avalokiteshvara to the six-syllable mantra: OM MANI PADME HUM. Due to his association with this mantra, in Tibetan Buddhism Avalokiteshvara is also called Shadakshari, which means "Lord of the Six Syllables." Recitation of this mantra along with prayer beads, is the most popular religious practice in Tibetan Buddhism.

detail: 11 heads

framed in antique Tibetan silk brocade