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.
Târâ is a goddess of north India, Nepal and the Lamaist Church and almost unknown in China and Japan. Her name means she who causes to cross, that is who saves, life and its troubles being by a common metaphor described as a sea. Târâ also means a star and in Puranic mythology is the name given to the mother of Buddha, the planet Mercury. Whether the name was first used by Buddhists or Brahmans is unknown, but after the seventh century there was a decided tendency to give Târâ the epithets bestowed on the Śaktis of Śiva and assimilate her to those goddesses. Thus in the list of her 108 names39 she is described among other more amiable attributes as terrible, furious, the slayer of evil beings, the destroyer, and Kâlî: also as carrying skulls and being the mother of the Vedas. Here we have if not the borrowing by Buddhists of a Śaiva deity, at least the grafting of Śaiva conceptions on a Bodhisattva.
The second great Bodhisattva Mañjuśrî40 has other similar names, such as Mañjunâtha and Mañjughosha, the word Mañju meaning sweet or pleasant. He is also Vagîśvara, the Lord of Speech, and Kumârabhûta, the Prince, which possibly implies that he is the Buddha's eldest son, charged with the government under his direction. He has much the same literary history as Avalokita, not being mentioned in the Pali Canon nor in the earlier Sanskrit works such as the Lalita-vistara and Divyâvadâna. But his name occurs in the Sukhâvatî-vyûha: he is the principal interlocutor in the Lankâvatâra sûtra and is extolled in the Ratna-karaṇḍaka-vyûha-sûtra.41 In the greater part of the Lotus he is the principal Bodhisattva and instructs Maitreya, because, though his youth is eternal, he has known many Buddhas through innumerable ages. The Lotus42 also recounts how he visited the depths of the sea and converted the inhabitants thereof and how the Lord taught him what are the duties of a Bodhisattva after the Buddha has entered finally into Nirvana. As a rule he has no consort and appears as a male Athene, all intellect and chastity, but sometimes Lakshmî or Sarasvatî or both are described as his consorts.43
His worship prevailed not only in India but in Nepal, Tibet, China, Japan and Java. Fa-Hsien states that he was honoured in Central India, and Hsüan Chuang that there were stupas dedicated to him at Muttra.44 He is also said to have been incarnate in Atîsa, the Tibetan reformer, and in Vairocana who introduced Buddhism to Khotan, but, great as is his benevolence, he is not so much the helper of human beings, which is Avalokita's special function, as the personification of thought, knowledge, and meditation. It is for this that he has in his hands the sword of knowledge and a book. A beautiful figure from Java bearing these emblems is in the Berlin Museum.45 Miniatures represent him as of a yellow colour with the hands (when they do not carry emblems) set in the position known as teaching the law.46 Other signs which distinguish his images are the blue lotus and the lion on which he sits.
An interesting fact about Mañjuśrî is his association with China,47 not only in Chinese but in late Indian legends. The mountain Wu-t'ai-shan in the province of Shan-si is sacred to him and is covered with temples erected in his honour.48 The name (mountain of five terraces) is rendered in Sanskrit as Pancaśîrsha, or Pancaśikha, and occurs both in the Svayambhû Purâṇa and in the text appended to miniatures representing Mañjuśrî. The principal temple is said to have been erected between 471 and 500 A.D. I have not seen any statement that the locality was sacred in pre-Buddhist times, but it was probably regarded as the haunt of deities, one of whom—perhaps some spirit of divination—was identified with the wise Mañjuśrî. It is possible that during the various inroads of Græco-Bactrians, Yüeh-Chih, and other Central Asian tribes into India, Mañjuśrî was somehow imported into the pantheon of the Mahayana from China or Central Asia, and he has, especially in the earlier descriptions, a certain pure and abstract quality which recalls the Amesha-Spentas of Persia. But still his attributes are Indian, and there is little positive