encoding: unicode utf-8
Sedikit menambahkan:
Dewi Kuan Yim adalah 'nama pasaran' untuk menyebutkan Kuan Yim Phou Sat (Mandarin: Guanyin Pusa 觀音菩薩). Phou Sat adalah istilah dalam Buddhisme untuk menyebut mahluk yang bertekad untuk menolong seluruh mahluk dari penderitaan (arti harfiah: mahluk yang tercerahkan), berasal dari bhs. Sanskrit 'bodhisattva' (bodhi: pencerahan, sattva: mahluk).
Dalam Buddhisme Mahayana, bodhisattva yang paling populer adalah Avalokitesvara Bodhisattva.
Kuan Yim adalah 'terjemahan' dari Avalokitesvara. Dalam Saddharma Pundarika Sutra (Miaofa Lianhua Jing), Kumarajiva menerjemahkan Avalokitesvara (avalokita: melihat, lokin: dunia, svara: suara) menjadi Guanshiyin 觀世音 (guan: melihat, shi: dunia, yin: suara). Sedangkan Xuan Zang (Tang Sanzang/Tong Sam Cong) dalam Hrdaya Sutra (Xin Jing) menerjemahkan Avalokitesvara (avalokita: melihat, isvara: dewa) menjadi Guanzizai 觀子在 (guan: melihat, zizai: dewa).
Dalam Miaofa Lianhua Jing, dikatakan bahwa Kuan Yim bisa tampil dalam berbagai wujud ketika menolong mahluk2 yang menderita. Sehingga, tidaklah mengherankan jika kita menemukan figur Kuan Yim lelaki, juga figur Kuan Yim wanita.
Sampai jaman dinasti Tang di Tiongkok, Kuan Yim adalah lelaki. Belakangan populer Kuan Yim yang berwujud wanita, terutama figur Miaoshan Guanyin 妙善觀音 [BiaoSian KuanYim] yang kini sering disebut Dewi Kuan Yim.
Saya sendiri berpendapat bahwa putri Miaoshan adalah tokoh mitos, bukan tokoh historis.
Salam,
KH
-----------------------------------------
Jayasentosa:
Salam Sejahtera,
Mohon Bantuannya, untuk menjelaskan tentang keberadaan Dewi Kwan Im.
Apakah Dewi Kwan Im pernah hidup sebagai manusia?
Apakah Dewi Kwan Im termasuk aliaran Buddha atau Tao atau Kongfucu?
TerimaKasih atas penjelasannya
Salam Damai.
-----------------------------------------
Mohon Bantuannya, untuk menjelaskan tentang keberadaan Dewi Kwan Im.
Apakah Dewi Kwan Im pernah hidup sebagai manusia?
Apakah Dewi Kwan Im termasuk aliaran Buddha atau Tao atau Kongfucu?
TerimaKasih atas penjelasannya
Salam Damai.
-----------------------------------------
RM Danardono:
KUAN YIN
There is still much scholarly debate regarding the origin of devotion
to the female Bodhisattva Kuan Yin (also know as Quan Shi Yin and
Kwan Yin). Quan means to inquire or look deeply into, Shi means the
world of people, or generations, Yin means cries. The Boddhisatva of
Compassion was inquiring into the suffering (cries) that has come
down the generations. Kuan Yin is considered to be the feminine form
of Avalokitesvara(Sanskrit), the bodhisattva of compassion of Indian
Buddhism whose worship was introduced into China in the third century.
Scholars believe that the Buddhist monk and translator Kumarajiva was
the first to refer to the female form of Kuan Yin in his Chinese
translation of the Lotus Sutra in 406 A.D. Of the thirty-three
appearances of the bodhisattva referred to in his translation, seven
are female. (Devoted Chinese and Japanese Buddhists have since come
to associate the number thirty-three with Kuan Yin.)
Although Kuan Yin was still being portrayed as a male as late as the
tenth century, with the introduction of Tantric Buddhism into China
in the eighth century during the T'ang Dynasty, the image of the
celestial bodhisattva as a beautiful white-robed goddess was
predominant and the devotional cult surrounding her became
increasingly popular. By the ninth century there was a statue of Kuan
Yin in every Buddhist monastery in China.
Despite the controversy over the origins of Kuan Yin as a feminine
being, the depiction of a bodhisattva as both 'god' and 'goddess' is
not inconsistent with Buddhist doctrine. The scriptures explain that
a bodhisattva has the power to embody in any form--male, female,
child, even animal?depending on the type of being he is seeking to
save. As the Lotus Sutra relates, the bodhisattva Kuan Shih Yin, "by
resort to a variety of shapes, travels in the world, conveying the
beings to salvation."
The twelfth-century legend of the Buddhist saint Miao Shan, the
Chinese princess who lived in about 700 B.C. and is widely believed
to have been Kuan Yin, reinforced the image of the bodhisattva as a
female. During the twelfth century Buddhist monks settled on P'u-t'o
Shan--the sacred island-mountain in the Chusan Archipelago off the
coast of Chekiang where Miao Shan is said to have lived for nine
years, healing and saving sailors from shipwreck--and devotion to
Kuan Yin spread throughout northern China.
This picturesque island became the chief center of worship of the
compassionate Saviouress; crowds of pilgrims would journey from the
remotest places in China and even from Manchuria, Mongolia and Tibet
to attend stately services there. At one time there were more than a
hundred temples on the island and over one thousand monks. The lore
surrounding P'u-t'o island recounts numerous appearances and miracles
performed by Kuan Yin, who, it is believed, reveals herself to the
faithful in a certain cave on the island.
In the Pure Land sect of Buddhism, Kuan Yin forms part of a ruling
triad that is often depicted in temples and is a popular theme in
Buddhist art. In the center is the Buddha of Boundless Light,
Amitabha (Chinese, A-mi-t'o Fo; Japanese, Amida). To his right is the
bodhisattva of strength or power, Mahasthamaprapta, and to his left
is Kuan Yin, personifying his endless mercy.
In Buddhist theology Kuan Yin is sometimes depicted as the captain of
the "Bark of Salvation," guiding souls to Amitabha's Western
Paradise, or Pure Land--the land of bliss where souls may be reborn
to receive continued instruction toward the goal of enlightenment and
perfection. The journey to Pure Land is frequently represented in
woodcuts showing boats full of Amitabha's followers under Kuan Yin's
captainship.
Amitabha, a beloved figure in the eyes of Buddhists desiring to be
reborn in his Western Paradise and to obtain freedom from the wheel
of rebirth, is said to be, in a mystical or spiritual sense, the
father of Kuan Yin. Legends of the Mahayana School recount that
Avalokitesvara was 'born' from a ray of white light which Amitabha
emitted from his right eye as he was lost in ecstasy.
Thus Avalokitesvara, or Kuan Yin, is regarded as the "reflex" of
Amitabha?a further emanation or embodiment of Karuna (compassion),
the quality which Amitabha himself embodies in the highest sense.
Many figures of Kuan Yin can be identified by the presence of a small
image of Amitabha in her crown. It is believed that as the merciful
redemptress Kuan Yin expresses Amitabha's compassion in a more direct
and personal way and prayers to her are answered more quickly.
The iconography of Kuan Yin depicts her in many forms, each one
revealing a unique aspect of her merciful presence. As the sublime
Goddess of Mercy whose beauty, grace and compassion have come to
represent the ideal of womanhood in the East, she is frequently
portrayed as a slender woman in flowing white robes who carries in
her left hand a white lotus, symbol of purity. Ornaments may adorn
her form, symbolizing her attainment as a bodhisattva, or she may be
pictured without them as a sign of her great virtue.
Kuan Yin's presence is widespread through her images as the "bestower
of children" which are found in homes and temples. A great white veil
covers her entire form and she may be seated on a lotus. She is often
portrayed with a child in her arms, near her feet, or on her knees,
or with several children about her. In this role, she is also
referred to as the "white-robed honored one." Sometimes to her right
and left are her two attendants, Shan-ts'ai Tung-tsi, the "young man
of excellent capacities," and Lung-wang Nu, the "daughter of the
Dragon-king."
Kuan Yin is also known as patron bodhisattva of P'u-t'o Shan,
mistress of the Southern Sea and patroness of fishermen. As such she
is shown crossing the sea seated or standing on a lotus or with her
feet on the head of a dragon.
Like Avalokitesvara she is also depicted with a thousand arms and
varying numbers of eyes, hands and heads, sometimes with an eye in
the palm of each hand, and is commonly called "the thousand-arms,
thousand-eyes" bodhisattva. In this form she represents the
omnipresent mother, looking in all directions simultaneously, sensing
the afflictions of humanity and extending her many arms to alleviate
them with infinite expressions of her mercy.
Symbols characteristically associated with Kuan Yin are a willow
branch, with which she sprinkles the divine nectar of life; a
precious vase symbolizing the nectar of compassion and wisdom, the
hallmarks of a bodhisattva; a dove, representing fecundity; a book or
scroll of prayers which she holds in her hand, representing the
dharma (teaching) of the Buddha or the sutra (Buddhist text) which
Miao Shan is said to have constantly recited; and a rosary adorning
her neck with which she calls upon the Buddhas for succor.
Images of Avalokitesvara, thus then Kuan Yin, is often shown holding
a rosary; describing being born with a rosary in one hand --- not
unlike a similar story oft repeated regarding the contemporary
Japanese Zen master Yasutani Hakuun Roshi --- and a white lotus in
the other. It is taught that the beads represent all living beings
and the turning of the beads symbolizes that Avalokitesvara is
leading them out of their state of misery and repeated rounds of
rebirth into Nirvana.
Today Kuan Yin is worshipped by Taoists as well as Mahayana Buddhists-
-especially in Taiwan, Japan, Korea and once again in her homeland of
China, where the practice of Buddhism had been suppressed by the
Communists during the Cultural Revolution (1966-69). She is the
protectress of women, sailors, merchants, craftsmen, and those under
criminal prosecution, and is invoked particularly by those desiring
progeny. Beloved as a mother figure and divine mediatrix who is very
close to the daily affairs of her devotees, Kuan Yin's role as
Buddhist Madonna has been compared to that of Mary the mother of
Jesus in the West.
There is an implicit trust in Kuan Yin's saving grace and healing
powers. Many believe that even the simple recitation of her name will
bring her instantly to the scene. One of the most famous texts
associated with the bodhisattva, the ancient Lotus Sutra whose twenty-
fifth chapter, dedicated to Kuan Yin, is known as the "Kuan Yin
sutra," describes thirteen cases of impending disaster--from
shipwreck to fire, imprisonment, robbers, demons, fatal poisons and
karmic woes--in which the devotee will be rescued if his thoughts
dwell on the power of Kuan Yin. The text is recited many times daily
by those who wish to receive the benefits it promises.
Devotees also invoke the bodhisattva's power and merciful
intercession with the mantra OM MANI PADME HUM-- "Hail to the jewel
in the lotus!" or, as it has also been interpreted, "Hail to
Avalokitesvara, who is the jewel in the heart of the lotus of the
devotee's heart!" Throughout Tibet and Ladakh, Buddhists have
inscribed OM MANI PADME HUM on flat prayer stones called "mani-
stones" as votive offerings in praise of Avalokitesvara. Thousands of
these stones have been used to build mani-walls that line the roads
entering villages and monasteries.
It is believed that Kuan Yin frequently appears in the sky or on the
waves to save those who call upon her when in danger. Personal
stories can be heard in Taiwan, for instance, from those who report
that during World War II when the United States bombed the Japanese-
occupied Taiwan, she appeared in the sky as a young maiden, catching
the bombs and covering them with her white garments so they would not
explode.
Thus altars dedicated to the Goddess of Mercy are found everywhere--
shops, restaurants, even taxicab dashboards. In the home she is
worshipped with the traditional "pai pai," a prayer ritual using
incense, as well as the use of prayer charts--sheets of paper
designed with pictures of Kuan Yin, lotus flowers, or pagodas and
outlined with hundreds of little circles. With each set of prayers
recited or sutras read in a novena for a relative, friend, or
oneself, another circle is filled in. This chart has been described
as a "Ship of Salvation" whereby departed souls are saved from the
dangers of hell and the faithful safely conveyed to Amitabha's heaven
not unlike the Cumeaean Sibyl and her golden bough in Greek mythology.
In addition to elaborate services with litanies and prayers, devotion
to Kuan Yin is expressed in the popular literature of the people in
poems and hymns of praise.
Devout followers of Kuan Yin may frequent local temples and make
pilgrimages to larger temples on important occasions or when they are
burdened with a special problem. The three yearly festivals held in
her honor are on the nineteenth day of the second month (celebrated
as her birthday), of the sixth month, and of the ninth month based on
the Chinese lunar calendar.
In the tradition of the Great White Brotherhood Kuan Yin is known as
the Ascended Lady Master who bears the office and title of "Goddess
of Mercy" because she ensouls the God qualities of the law of mercy,
compassion and forgiveness. She had numerous embodiments prior to her
ascension thousands of years ago and has taken the vow of the
bodhisattva to teach the unascended children of God how to balance
their karma and fulfill their divine plan by loving service to life
and the application of the violet flame through the science of the
spoken Word.
Kuan Yin preceded the Ascended Master Saint Germain as Chohan (Lord)
of the Seventh Ray of Freedom, Transmutation, Mercy and Justice and
she is one of seven Ascended Masters who serve on the Karmic Board, a
council of justice that mediates the karma of earth's evolutions--
dispensing opportunity, mercy and the true and righteous judgments of
the Lord to each lifestream on earth. She is hierarch of the etheric
Temple of Mercy over Peking, China, where she focuses the light of
the Divine Mother on behalf of the children of the ancient land of
China, the souls of humanity, and the sons and daughters of God.
References:
Leon Hurvitz, trans., "Scripture of the Lotus Blossom of the Fine
Dharma (The Lotus Sutra) (New York: Columbia University Press, 1976),
p. 315.
Glen Dudbridge, The Legend of Miao-shan (London: Ithaca Press, 1978).
P. Steven Sangren, "Female Gender in Chinese Religious Symbols: Kuan
Yin, Ma Tsu, and the 'Eternal Mother'," Signs: Journal of Women in
Culture and Society, vol. 9, no. 1 (1983), pp. 4-25.
R. A. Stein, "Avalokitesvara/Kouan-yin: Exemple de transformation
d'un dieu en d饳se," Cahiers d'Extrꭥ-Asie, vol. 2 (1986), pp. 17-
80.
There is still much scholarly debate regarding the origin of devotion
to the female Bodhisattva Kuan Yin (also know as Quan Shi Yin and
Kwan Yin). Quan means to inquire or look deeply into, Shi means the
world of people, or generations, Yin means cries. The Boddhisatva of
Compassion was inquiring into the suffering (cries) that has come
down the generations. Kuan Yin is considered to be the feminine form
of Avalokitesvara(Sanskrit), the bodhisattva of compassion of Indian
Buddhism whose worship was introduced into China in the third century.
Scholars believe that the Buddhist monk and translator Kumarajiva was
the first to refer to the female form of Kuan Yin in his Chinese
translation of the Lotus Sutra in 406 A.D. Of the thirty-three
appearances of the bodhisattva referred to in his translation, seven
are female. (Devoted Chinese and Japanese Buddhists have since come
to associate the number thirty-three with Kuan Yin.)
Although Kuan Yin was still being portrayed as a male as late as the
tenth century, with the introduction of Tantric Buddhism into China
in the eighth century during the T'ang Dynasty, the image of the
celestial bodhisattva as a beautiful white-robed goddess was
predominant and the devotional cult surrounding her became
increasingly popular. By the ninth century there was a statue of Kuan
Yin in every Buddhist monastery in China.
Despite the controversy over the origins of Kuan Yin as a feminine
being, the depiction of a bodhisattva as both 'god' and 'goddess' is
not inconsistent with Buddhist doctrine. The scriptures explain that
a bodhisattva has the power to embody in any form--male, female,
child, even animal?depending on the type of being he is seeking to
save. As the Lotus Sutra relates, the bodhisattva Kuan Shih Yin, "by
resort to a variety of shapes, travels in the world, conveying the
beings to salvation."
The twelfth-century legend of the Buddhist saint Miao Shan, the
Chinese princess who lived in about 700 B.C. and is widely believed
to have been Kuan Yin, reinforced the image of the bodhisattva as a
female. During the twelfth century Buddhist monks settled on P'u-t'o
Shan--the sacred island-mountain in the Chusan Archipelago off the
coast of Chekiang where Miao Shan is said to have lived for nine
years, healing and saving sailors from shipwreck--and devotion to
Kuan Yin spread throughout northern China.
This picturesque island became the chief center of worship of the
compassionate Saviouress; crowds of pilgrims would journey from the
remotest places in China and even from Manchuria, Mongolia and Tibet
to attend stately services there. At one time there were more than a
hundred temples on the island and over one thousand monks. The lore
surrounding P'u-t'o island recounts numerous appearances and miracles
performed by Kuan Yin, who, it is believed, reveals herself to the
faithful in a certain cave on the island.
In the Pure Land sect of Buddhism, Kuan Yin forms part of a ruling
triad that is often depicted in temples and is a popular theme in
Buddhist art. In the center is the Buddha of Boundless Light,
Amitabha (Chinese, A-mi-t'o Fo; Japanese, Amida). To his right is the
bodhisattva of strength or power, Mahasthamaprapta, and to his left
is Kuan Yin, personifying his endless mercy.
In Buddhist theology Kuan Yin is sometimes depicted as the captain of
the "Bark of Salvation," guiding souls to Amitabha's Western
Paradise, or Pure Land--the land of bliss where souls may be reborn
to receive continued instruction toward the goal of enlightenment and
perfection. The journey to Pure Land is frequently represented in
woodcuts showing boats full of Amitabha's followers under Kuan Yin's
captainship.
Amitabha, a beloved figure in the eyes of Buddhists desiring to be
reborn in his Western Paradise and to obtain freedom from the wheel
of rebirth, is said to be, in a mystical or spiritual sense, the
father of Kuan Yin. Legends of the Mahayana School recount that
Avalokitesvara was 'born' from a ray of white light which Amitabha
emitted from his right eye as he was lost in ecstasy.
Thus Avalokitesvara, or Kuan Yin, is regarded as the "reflex" of
Amitabha?a further emanation or embodiment of Karuna (compassion),
the quality which Amitabha himself embodies in the highest sense.
Many figures of Kuan Yin can be identified by the presence of a small
image of Amitabha in her crown. It is believed that as the merciful
redemptress Kuan Yin expresses Amitabha's compassion in a more direct
and personal way and prayers to her are answered more quickly.
The iconography of Kuan Yin depicts her in many forms, each one
revealing a unique aspect of her merciful presence. As the sublime
Goddess of Mercy whose beauty, grace and compassion have come to
represent the ideal of womanhood in the East, she is frequently
portrayed as a slender woman in flowing white robes who carries in
her left hand a white lotus, symbol of purity. Ornaments may adorn
her form, symbolizing her attainment as a bodhisattva, or she may be
pictured without them as a sign of her great virtue.
Kuan Yin's presence is widespread through her images as the "bestower
of children" which are found in homes and temples. A great white veil
covers her entire form and she may be seated on a lotus. She is often
portrayed with a child in her arms, near her feet, or on her knees,
or with several children about her. In this role, she is also
referred to as the "white-robed honored one." Sometimes to her right
and left are her two attendants, Shan-ts'ai Tung-tsi, the "young man
of excellent capacities," and Lung-wang Nu, the "daughter of the
Dragon-king."
Kuan Yin is also known as patron bodhisattva of P'u-t'o Shan,
mistress of the Southern Sea and patroness of fishermen. As such she
is shown crossing the sea seated or standing on a lotus or with her
feet on the head of a dragon.
Like Avalokitesvara she is also depicted with a thousand arms and
varying numbers of eyes, hands and heads, sometimes with an eye in
the palm of each hand, and is commonly called "the thousand-arms,
thousand-eyes" bodhisattva. In this form she represents the
omnipresent mother, looking in all directions simultaneously, sensing
the afflictions of humanity and extending her many arms to alleviate
them with infinite expressions of her mercy.
Symbols characteristically associated with Kuan Yin are a willow
branch, with which she sprinkles the divine nectar of life; a
precious vase symbolizing the nectar of compassion and wisdom, the
hallmarks of a bodhisattva; a dove, representing fecundity; a book or
scroll of prayers which she holds in her hand, representing the
dharma (teaching) of the Buddha or the sutra (Buddhist text) which
Miao Shan is said to have constantly recited; and a rosary adorning
her neck with which she calls upon the Buddhas for succor.
Images of Avalokitesvara, thus then Kuan Yin, is often shown holding
a rosary; describing being born with a rosary in one hand --- not
unlike a similar story oft repeated regarding the contemporary
Japanese Zen master Yasutani Hakuun Roshi --- and a white lotus in
the other. It is taught that the beads represent all living beings
and the turning of the beads symbolizes that Avalokitesvara is
leading them out of their state of misery and repeated rounds of
rebirth into Nirvana.
Today Kuan Yin is worshipped by Taoists as well as Mahayana Buddhists-
-especially in Taiwan, Japan, Korea and once again in her homeland of
China, where the practice of Buddhism had been suppressed by the
Communists during the Cultural Revolution (1966-69). She is the
protectress of women, sailors, merchants, craftsmen, and those under
criminal prosecution, and is invoked particularly by those desiring
progeny. Beloved as a mother figure and divine mediatrix who is very
close to the daily affairs of her devotees, Kuan Yin's role as
Buddhist Madonna has been compared to that of Mary the mother of
Jesus in the West.
There is an implicit trust in Kuan Yin's saving grace and healing
powers. Many believe that even the simple recitation of her name will
bring her instantly to the scene. One of the most famous texts
associated with the bodhisattva, the ancient Lotus Sutra whose twenty-
fifth chapter, dedicated to Kuan Yin, is known as the "Kuan Yin
sutra," describes thirteen cases of impending disaster--from
shipwreck to fire, imprisonment, robbers, demons, fatal poisons and
karmic woes--in which the devotee will be rescued if his thoughts
dwell on the power of Kuan Yin. The text is recited many times daily
by those who wish to receive the benefits it promises.
Devotees also invoke the bodhisattva's power and merciful
intercession with the mantra OM MANI PADME HUM-- "Hail to the jewel
in the lotus!" or, as it has also been interpreted, "Hail to
Avalokitesvara, who is the jewel in the heart of the lotus of the
devotee's heart!" Throughout Tibet and Ladakh, Buddhists have
inscribed OM MANI PADME HUM on flat prayer stones called "mani-
stones" as votive offerings in praise of Avalokitesvara. Thousands of
these stones have been used to build mani-walls that line the roads
entering villages and monasteries.
It is believed that Kuan Yin frequently appears in the sky or on the
waves to save those who call upon her when in danger. Personal
stories can be heard in Taiwan, for instance, from those who report
that during World War II when the United States bombed the Japanese-
occupied Taiwan, she appeared in the sky as a young maiden, catching
the bombs and covering them with her white garments so they would not
explode.
Thus altars dedicated to the Goddess of Mercy are found everywhere--
shops, restaurants, even taxicab dashboards. In the home she is
worshipped with the traditional "pai pai," a prayer ritual using
incense, as well as the use of prayer charts--sheets of paper
designed with pictures of Kuan Yin, lotus flowers, or pagodas and
outlined with hundreds of little circles. With each set of prayers
recited or sutras read in a novena for a relative, friend, or
oneself, another circle is filled in. This chart has been described
as a "Ship of Salvation" whereby departed souls are saved from the
dangers of hell and the faithful safely conveyed to Amitabha's heaven
not unlike the Cumeaean Sibyl and her golden bough in Greek mythology.
In addition to elaborate services with litanies and prayers, devotion
to Kuan Yin is expressed in the popular literature of the people in
poems and hymns of praise.
Devout followers of Kuan Yin may frequent local temples and make
pilgrimages to larger temples on important occasions or when they are
burdened with a special problem. The three yearly festivals held in
her honor are on the nineteenth day of the second month (celebrated
as her birthday), of the sixth month, and of the ninth month based on
the Chinese lunar calendar.
In the tradition of the Great White Brotherhood Kuan Yin is known as
the Ascended Lady Master who bears the office and title of "Goddess
of Mercy" because she ensouls the God qualities of the law of mercy,
compassion and forgiveness. She had numerous embodiments prior to her
ascension thousands of years ago and has taken the vow of the
bodhisattva to teach the unascended children of God how to balance
their karma and fulfill their divine plan by loving service to life
and the application of the violet flame through the science of the
spoken Word.
Kuan Yin preceded the Ascended Master Saint Germain as Chohan (Lord)
of the Seventh Ray of Freedom, Transmutation, Mercy and Justice and
she is one of seven Ascended Masters who serve on the Karmic Board, a
council of justice that mediates the karma of earth's evolutions--
dispensing opportunity, mercy and the true and righteous judgments of
the Lord to each lifestream on earth. She is hierarch of the etheric
Temple of Mercy over Peking, China, where she focuses the light of
the Divine Mother on behalf of the children of the ancient land of
China, the souls of humanity, and the sons and daughters of God.
References:
Leon Hurvitz, trans., "Scripture of the Lotus Blossom of the Fine
Dharma (The Lotus Sutra) (New York: Columbia University Press, 1976),
p. 315.
Glen Dudbridge, The Legend of Miao-shan (London: Ithaca Press, 1978).
P. Steven Sangren, "Female Gender in Chinese Religious Symbols: Kuan
Yin, Ma Tsu, and the 'Eternal Mother'," Signs: Journal of Women in
Culture and Society, vol. 9, no. 1 (1983), pp. 4-25.
R. A. Stein, "Avalokitesvara/Kouan-yin: Exemple de transformation
d'un dieu en d饳se," Cahiers d'Extrꭥ-Asie, vol. 2 (1986), pp. 17-
80.
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