Avalokiteśvara is unknown to the Pali Canon and the Milinda Pañha. So far as I can discover he is not mentioned in the Divyâvadâna, Jâtakamâlâ or any work attributed to Aśvaghosha. His name does not occur in the Lalita-vistara but a list of Bodhisattvas in its introductory chapter includes Mahâkaruṇâcandin, suggesting Mahâkaruna, the Great Compassionate, which is one of his epithets. In the Lotus22 he is placed second in the introductory list of Bodhisattvas after Mañjuśrî. But Chapter XXIV, which is probably a later addition, is dedicated to his praises as Samantamukha, he who looks every way or the omnipresent. In this section his character as the all-merciful saviour is fully developed. He saves those who call on him from shipwreck, and execution, from robbers and all violence and distress. He saves too from moral evils, such as passion, hatred and folly. He grants children to women who worship him. This power, which is commonly exercised by female deities, is worth remarking as a hint of his subsequent transformation into a goddess. For the better achievement of his merciful deeds, he assumes all manner of forms, and appears in the guise of a Buddha, a Bodhisattva, a Hindu deity, a goblin, or a Brahman and in fact in any shape. This chapter was translated into Chinese before 417 A.D. and therefore can hardly be later than 350. He is also mentioned in the Sukhâvatî-vyûha. The records of the Chinese pilgrims Fa-Hsien and Hsüan Chuang23 indicate that his worship prevailed in India from the fourth till the seventh century and we are perhaps justified in dating its beginnings at least two centuries earlier. But the absence of any mention of it in the writings of Aśvaghosha is remarkable.24
Avalokita is connected with a mountain called Potala or Potalaka. The name is borne by the palace of the Grand Lama at Lhassa and by another Lamaistic establishment at Jehol in north China. It reappears in the sacred island of P´u-t´o near Ningpo. In all these cases the name of Avalokita's Indian residence has been transferred to foreign shrines. In India there were at least two places called Potala or Potalakaone at the mouth of the Indus and one in the south. No certain connection has been traced between the former and the Bodhisattva but in the seventh century the latter was regarded as his abode. Our information about it comes mainly from Hsüan Chuang25 who describes it when speaking of the Malakuta country and as near the Mo-lo-ya (Malaya) mountain. But apparently he did not visit it and this makes it probable that it was not a religious centre but a mountain in the south of which Buddhists in the north wrote with little precision.26 There is no evidence that Avalokita was first worshipped on this Potalaka, though he is often associated with mountains such as Kapota in Magadha and Valavatî in Katâha.27 In fact the connection of Potala with Avalokita remains a mystery.
Avalokita has, like most Bodhisattvas, many names. Among the principal are Mahâkaruna, the Great Compassionate one, Lokanâtha or Lokeśvara, the Lord of the world, and Padmapâni, or lotus-handed. This last refers to his appearance as portrayed in statues and miniatures. In the older works of art his figure is human, without redundant limbs, and represents a youth in the costume of an Indian prince with a high jewelled chignon, or sometimes a crown. The head-dress is usually surmounted by a small figure of Amitâbha. His right hand is extended in the position known as the gesture of charity.28 In his left he carries a red lotus and he often stands on a larger blossom. His complexion is white or red. Sometimes he has four arms and in later images a great number. He then carries besides the lotus such objects as a book, a rosary and a jug of nectar.29
The images with many eyes and arms seem an attempt to represent him as looking after the unhappy in all quarters and stretching out his hands in help.30 It is doubtful if the Bodhisattvas of the Gandhara sculptures, though approaching the type of Avalokita, represent him rather than any other, but nearly all the Buddhist sites of India contain representations of him which date from the early centuries of our era31 and others are preserved in the miniatures of manuscripts.32
He is not a mere adaptation of any one Hindu god. Some of his attributes are also those of Brahmâ. Though in some late texts he is said to have evolved the world from himself, his characteristic function is not to create but, like Vishnu, to save and like Vishnu he holds a lotus. But also he has the title of Îśvara, which is specially applied to Śiva. Thus he does not issue from any local cult and has no single mythological pedigree but is the idea of divine compassion represented with such materials as the art and mythology of the day offered.
He is often accompanied by a female figure Târâ.33 In the tantric period she is recognized as his spouse and her images, common in northern India from the seventh century onwards, show that she was adored as a female Bodhisattva. In Tibet Târâ is an important deity who assumes many forms and even before the tantric influence had become prominent she seems to have been associated with Avalokita. In the Dharmasangraha she is named as one of the four Devîs, and she is mentioned twice under the name of To-lo Pu-sa by Hsüan Chuang, who saw a statue of her in Vaisali and another at Tiladhaka in Magadha. This last stood on the right of a gigantic figure of Buddha, Avalokita being on his left.34
Hsüan Chuang distinguishes To-lo (Târâ) and Kuan-tzǔ-tsai. The latter under the name of Kuan-yin or Kwannon has become the most popular goddess of China and Japan, but is apparently a form of Avalokita. The god in his desire to help mankind assumes many shapes and, among these, divine womanhood has by the suffrage of millions been judged the most appropriate. But Târâ was not originally the same as Kuan-yin, though the fact that she accompanies Avalokita and shares his attributes may have made it easier to think of him in female form.35
The circumstances in which Avalokita became a goddess are obscure. The Indian images of him are not feminine, although his sex is hardly noticed before the tantric period. He is not a male deity like Krishna, but a strong, bright spirit and like the Christian archangels above sexual distinctions. No female form of him is reported from Tibet and this confirms the idea that none was known in India,36 and that the change was made in China. It was probably facilitated by the worship of Târâ and of Hâritî, an ogress who was converted by the Buddha and is frequently represented in her regenerate state caressing a child. She is mentioned by Hsüan Chuang and by I-Ching who adds that her image was already known in China. The Chinese also worshipped a native goddess called T'ien-hou or T'ou-mu. Kuan-yin was also identified with an ancient Chinese heroine called Miao-shên.37 This is parallel to the legend of Ti-tsang (Kshitigarbha) who, though a male Bodhisattva, was a virtuous maiden in two of his previous existences. Evidently Chinese religious sentiment required a Madonna and it is not unnatural if the god of mercy, who was reputed to assume many shapes and to give sons to the childless, came to be thought of chiefly in a feminine form. The artists of the T'ang dynasty usually represented Avalokita as a youth with a slight moustache and the evidence as to early female figures does not seem to me strong,38 though a priori I see no reason for doubting their existence. In 1102 a Chinese monk named P'u-ming published a romantic legend of Kuan-yin's earthly life which helped to popularize her worship. In this and many other cases the later developments of Buddhism are due to Chinese fancy and have no connection with Indian tradition.