Kuan-yin (Perceiver of Sounds), or Kuan-shih-yin (Perceiver of the World’s Sounds) is the Chinese name for Avalokiteśvara, the Bodhisattva of Compassion, . Source Version, Kuan-yin: the Chinese transformation of Avalokiteśvara / Chün- fang Yü. Yü, Chün-fang, New York: Columbia University Press, c Request PDF on ResearchGate | On Aug 1, , Beata Grant and others published Kuan-yin: The Chinese Transformation of Avalokiteshvara.

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Try the Kindle edition and experience these great reading features: Gmei rated it it was amazing Mar 09, One thing I found surprising was the rituals for confessing sin and repentance, not something I normally associate with Buddhism. Top Reviews Most recent Top Reviews. By including how Kuan Yin is worshiped today and the effect the current religious beliefs have on her worshipers today really adds to the book.

Kuan-yin: the Chinese transformation of Avalokiteśvara

The same goes for the long discussions of self-mutilation for the benefit of others on pages and ; all of these sections could be ar- ticles or monographs in their own right. However, some later Wu-wei sect texts did incorpo- rate elements of the myth of a new era associated with the Future Buddha Maitreya. In addressing the story Yu looked at the White Lotus teachings of lay Buddhism, she mentioned a book which I’m going to have to track down about the history of White Lotus teachings in China, their origins in lay Buddhism, how they were seen by the government and their chknese involvement trasformation different rebellions.

Malcolm Hunt, Brisbane, Australia. While he was closely identified with the royalty in South and Southeast Asia, and the Tibetans continue to this day to view the Dalai Lamas as his incarnations, in China he became a she –Kuan-yin, the avaokitesvara of Mercy”–and has a very different history.

Lists of the types of aid available are expanded in later texts, with twenty-eight in a dhdranz; or invocation, text translated in the sixth century see pp. The book begins by looking at the history of Avalokitesvara in Sutras that were brought over from India and how these scriptures transfkrmation received. Amazon Renewed Refurbished products with a warranty.


The worship of important goddesses such as Ma-tsu and Pi-hsia yuan-chiin and the [sectarian] Unborn Mother flourished after Kuan-yin became feminine during the Sung, and came to serve some of the needs of the Chinese people that had gone unful- filled by the territorial and bureaucratic afalokitesvara gods” pp. I just can’t seem to say enough nice things about it Since the author’s methodological perspective is generous and comprehensive, she discusses the veneration of Transformatkon by devotees from all levels of society, from emperors to peasant villagers, from the beginning of the cult until the present, a methodological counterpart of the universal chinnese of the bodhisattva.

Yu then looks at indigenous sutras, most of which were never included as Buddhist cannon, but were very popular.

Kuan-Yin: The Chinese Transformation of Avalokitesvara

Yu takes as her sources sutras, both from Indian and Indigenous to China, miracle tales, iconography, precious scrolls, rituals and writings of monks and lay people spanning almost years. Her discussion of lay buddhism and Chinese folktales is absorbing. Arvin Gouw rated it it was amazing Oct 24, A Court on Horseback: Yu traces the different forms of Kuan Yin popular in China, two monks that were later said to have been incarnations of Kuan Yin, the water moon Kuan Yin, the white robed Kuan Yin, and the thousand armed Kuan Yin.

Joseph Zizys added it Feb 11, Maggie Dianna marked it as to-read Jan 20, Examining the bureaucratic hierarchy of Chinese society, Yu concludes that there was “too much yang and not enough yin.

Kuan-yin: the Chinese transformation of Avalokiteśvara

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Oct 04, Peter rated it really liked it. In addition to written document The book Kuan-Yin: Of course, a prob- lem with this approach is that concepts or symbols that may be updya for Buddhas and intellectuals can be appropriated literally by ordinary folk, so that temporary manifestations of a bodhisattva’s compassion become permanent gods who take on careers of their own. Thanks for telling us about the problem. This story first appears in relatively complete form in a stele that was “re-erected” in and has recently been rediscovered at the Hsiang-shan monastery associated with Miao-shan p.


She pointed out how the major avalooitesvara in China were all male, set up in a male bureaucracy and had no real place for female deities.

Hence, originally Buddhist symbols can be incorporated into popular religion and so en- rich its power and scope. Read more Read less.

Get fast, free shipping with Amazon Tdansformation. No trivia or quizzes yet. She argued that this lack of a strong female goddess transforamtion a void that Kuan Yin was able to fill. By far one of the most important objects of worship in the Buddhist traditions, the bodhisattva Avalokitesvara is regarded as the embodiment of compassion. One wonders why it took until to find it! She emphasizes the close relationship between iconography and ritual, and notes the connection between new types of devotional groups and changes in beliefs.

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Though the symbolism of this figure was at first masculine, it was later perceived in China as feminine and became the most important Chinese female deity.

Ngadimin marked it as to-read Oct 29, Yu also managed to portray well the development of different pilgrimage sites, how this influenced different legends and ideas about Kuan Yin. The author attributes this transformation not to Tibetan influence, as some have argued before, but to the influence of Chinese regional cults and iconography expressed in new scriptures and rituals, particularly the “white-robed Kuan-yin,” a female figure robed in avwlokitesvara, the color of clothing worn by Buddhist lay devotees.

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