33 Manifestations of Avalokiteśvara Bodhisattva · Chùa Quán Âm Montréal (English)

Dương Liễu Quán Âm

also known as Dược Vương Quán Âm (Medicine King Avalokiteśvara), her original vow is to relieve and heal the sickness and suffering of sentient beings. Because beings endure so much hardship, she holds a willow branch — its suppleness symbolizing the gentleness and patience of Avalokiteśvara Bodhisattva. Clad in an ivory-white robe, her image expresses a prayer for blessings and merit.

Long Đầu Quán Âm

Avalokiteśvara Bodhisattva seated upon the back of a dragon. The dragon, king among beasts, represents her majestic power; the Dragon King brings cloud, rain, thunder, and lightning that light up heaven and earth and nourish all things, so that all beings praise his might. She manifests seated in full-lotus posture upon the dragon, expounding the Dharma to sentient beings.

Trì Kinh Quán Âm

also known as Thanh Văn Quán Âm (Śrāvaka Avalokiteśvara). A śrāvaka is one who, upon hearing the Buddha teach the Dharma, awakens and leaves home to become a monastic. “To one who should be liberated in the form of a śrāvaka, she manifests at once as a śrāvaka to teach the Dharma.” Her image expresses calm and serenity.

Viên Quang Quán Âm

Avalokiteśvara Bodhisattva whose loving-kindness is perfectly complete, symbolized by a halo of light encircling her body. “Pure and undefiled light, a sun of wisdom dispelling all darkness, able to quell calamities of fire and smoke, illuminating the whole world.” Inspired by this verse of the sutra, her image appears in the act of teaching the Dharma.

Du Hý Quán Âm

Avalokiteśvara Bodhisattva teaches and transforms beings with complete freedom and ease, unbound by time or place, manifesting a carefree, playful bearing. Her body is rose-colored, and she turns her face to gaze attentively upon sentient beings.

Bạch Y Quán Âm

also known as Bạch Y Quán Tự Tại Mẫu (the White-Robed Mother of Sovereign Freedom). Clothed entirely in white and seated in full lotus upon a white lotus flower, her head covered with a veil, she holds a lotus in her left hand while her right hand forms the mudra of granting wishes. White signifies purity and the awakened mind; from ancient times devotees have bowed before her to ward off misfortune and pray for long life.

Liên Ngọa Quán Âm

Avalokiteśvara Bodhisattva manifests seated at ease upon a lotus leaf. She takes the form of the “minor king” described in the Universal Gate chapter, her noble figure resting upon the lotus leaf as an image of that teaching. Seated in full lotus with palms joined, crowned with a flowered diadem, she manifests a gentle, compassionate bearing — a jeweled necklace at her throat, clad in a celestial robe, her eyes of compassion turned toward sentient beings.

Lang Kiến Quán Âm

also known as Phi Bộc Quán Âm (Cascade-Beholding Avalokiteśvara). Water is the softest of things, yet it can overcome the hardness of stone — drop by drop, it can wear through rock. The force of a mountain stream falling from a great height is immense; slight as it is, over time it can carve out a deep, wide channel. Avalokiteśvara Bodhisattva sits gazing at the waterfall, her mind attuned to the very spirit of the flowing water.

Thí Dược Quán Âm

beyond healing the physical and mental suffering of beings, Avalokiteśvara Bodhisattva also bestows wholesome medicine upon them. The verse of the Universal Gate chapter says: “Avalokiteśvara, pure and holy one, amid suffering, hardship, and the peril of death, is one on whom all can rely.” Her image gazes upon a lotus, moved with compassion for beings burdened by sickness.

Ngư Lam Quán Âm

Avalokiteśvara Bodhisattva holding a fish basket and a leafy branch. Seeing that a river had no bridge and that passersby often fell in while crossing, she transformed into a beautiful young fish-seller, declaring that whoever could toss enough coins into her basket to fill it would win her hand in marriage, while whoever missed would instead have to give money toward building a bridge. In the end, no one's throw ever landed true. Everyone who missed had to bring their money all the same, until the coins piled so high they hid her from sight — and when people looked again, they saw only her manifestation, standing above the river.

Đức Vương Quán Âm

the Universal Gate chapter says: “To one who should be liberated in the form of Brahmā, she manifests at once as Brahmā to teach the Dharma.” Brahmā, lord of the form realm, possesses vast merit, and so she is also called Đức Vương (Sovereign of Virtue). Her popular image shows her crowned with a jeweled diadem, seated in full lotus, the right hand holding a leafy branch and the left resting on the knee.

Thủy Nguyệt Quán Âm

that is, Thủy Cát Tường Quán Thế Âm Bồ tát of the Womb Realm Mandala (Thai Tạng Mạn Trà La), whose esoteric name is Nhuận Sanh Kim Cang. Avalokiteśvara Bodhisattva contemplates the nature of water single-mindedly and enters the samādhi of water. Her image accordingly sits in full lotus upon a lotus flower afloat on the great ocean, holding a lotus in her left hand while her right forms the mudra of fearlessness, with a stream of water flowing from her palm in the shape of the moon — hence the name Thủy Nguyệt Quán Âm, “Avalokiteśvara of the Water Moon.”

Nhất Diệp Quán Âm

one swept away by floodwaters who calls upon the name of Avalokiteśvara Bodhisattva is at once brought safely to dry land — hence her image is seen manifesting upon the water. Seated on a lotus flower afloat on the surface, she gazes into the water, her mind turned in deep contemplation toward the dark, lightless realms (the hells).

Thanh Cảnh Quán Âm

when the gods, seeking the nectar of immortality, churned the ocean of milk, they discovered within it a vial of poison. Fearing that the poison would harm sentient beings, Avalokiteśvara Bodhisattva, moved by great compassion, drank the poison entirely — and so her throat turned blue. Her distinctive image holds a lotus in the left hand, the right palm turned upward, seated in full lotus upon a stone pedestal.

Uy Đức Quán Âm

Avalokiteśvara Bodhisattva possesses the full majesty and virtue to subdue and to protect sentient beings. The Universal Gate chapter says: “To one who should be liberated in the form of a Great Heavenly General, she manifests at once as a Great Heavenly General to teach the Dharma.” Because the Great Heavenly General possesses such majesty and virtue, she is called Uy Đức Quán Âm (Avalokiteśvara of Majestic Virtue). Her image holds a vajra club in the left hand, expressing the might needed to subdue the obstinate hearts of beings, while the right hand holds a lotus, seated upon a stone pedestal.

Diên Mạng Quán Âm

Avalokiteśvara Bodhisattva who safeguards the lifespan of sentient beings. The Universal Gate chapter says: “Curses and poisons meant to harm this body, by the power of invoking Avalokiteśvara, turn back upon the one who sent them.” Able to dispel curses and poison and to prolong life, she is called Diên Mạng Quán Âm (Life-Prolonging Avalokiteśvara). Crowned with a jeweled diadem, clad in a celestial robe adorned with solemn jewels, she bears twenty arms with which to guide and rescue sentient beings.

Chúng Bảo Quán Âm

the image of Avalokiteśvara Bodhisattva holding gold, silver, and precious treasures. Should beings, in search of treasures such as gold, silver, lapis lazuli, agate, coral, amber, or pearls, venture into deep mountains or the great sea and be swept by a fierce wind to the land of the Rākṣasa demons, all will be delivered the moment even one among them calls her name. Her image expresses peace and safety.

Nham Hộ Quán Âm

the image of Avalokiteśvara Bodhisattva seated within a rock cave. The Universal Gate chapter says: “Venomous snakes and scorpions, poisonous vapor and searing smoke, by the power of invoking Avalokiteśvara, retreat of their own accord at the sound of her name.” Caves often harbor foul vapors and venomous creatures, a source of danger for travelers crossing the mountains; when Avalokiteśvara appears, every danger dissolves. Seated still with palms joined upon a lotus, she brings light into the dark, perilous cave.

Năng Tĩnh Quán Âm

Avalokiteśvara Bodhisattva rescues and protects those who meet with danger, bringing them safely through. “Adrift upon the great sea, facing the peril of demons, fish, and dragons, by the power of invoking Avalokiteśvara, the waves cannot drown them.” Avalokiteśvara is the guardian deity of the sea, and her image expresses an aspect of stillness and calm.

A Nậu Quán Âm

Avalokiteśvara Bodhisattva seated upon a stone pedestal, observing every movement of the great ocean. Her vow is expressed in this verse: “Hear the conduct of Avalokiteśvara, who skillfully responds in every place; her vow, vast and deep as the ocean, remains inconceivable through countless kalpas.” Her hair bound in a celestial topknot, clad in a golden celestial robe, she holds a fold of her garment before her belly with the left hand, the right resting upon her right knee, her gaze fixed upon the ocean — her vow and conduct dispelling the perils of the sea and bringing all things to stillness, free of calamity.

Vô Úy Quán Âm

her image is quite distinctive: three eyes and four arms, seated upon the back of a white lion, crowned with a jeweled diadem. Of her two right hands, one holds a white lotus and the other a white bird of good omen; of her two left hands, one holds a ritual implement in the form of a three-headed phoenix and the other a fish. Light surrounds her entire body; clad in a celestial robe adorned with jewels, her countenance is one of great dignity.

Diệp Y Quán Âm

she manifests as a devi, crowned with a jeweled diadem bearing the transformed image of Amitāyus Buddha. A ring of flame encircles her body, its light translucent throughout her form. She bears four arms: of the two right hands, one holds an auspicious fruit before the chest and the other forms the mudra of granting wishes; of the two left hands, one holds an axe and the other a rope; she is seated upon a lotus. Diệp Y Quán Âm is the bodhisattva of farmers, invoked for good farming tools and for protection from epidemic, calamity, and venomous creatures.

Lưu Ly Quán Âm

tradition holds that during the Northern Wei dynasty, the general Tôn Kính Đức, stationed on the frontier, commissioned a statue of Avalokiteśvara Bodhisattva to venerate. Later captured by invaders, he was condemned to execution. In a dream, a monk taught him to recite a thousand times the “Ten-Phrase Life-Prolonging Avalokiteśvara Sutra.” At the moment of execution he was struck three times with the blade yet bore not a single wound, and so his life was spared. Because of his devotion to Avalokiteśvara, three scars remained visible upon his head ever after. Her image holds a vase of blue lapis lazuli, standing upon a lotus petal, wandering freely over the water.

Đa La Quán Âm

adorned with priceless treasures to dispel the suffering of beings, so that all may rejoice in entering the Dharma-realm of the Buddhas. She manifests as a young woman of compassionate countenance, clad in white, both hands joined and holding a blue lotus; a pure halo surrounds her body, her hair gathered in a topknot. A jeweled necklace rests at her chest as she sits upon a stone pedestal, gazing upon sentient beings.

Cáp Lỵ Quán Âm

Emperor Đường Văn Tông was fond of eating clams. One day he was brought a large clam, which he tried in vain to pry open with his knife; he then burned incense and prayed, whereupon the clam transformed into the great being Avalokiteśvara. The emperor summoned a Chan master, who explained to him: “To one who should be liberated, she manifests in this very form to teach the Dharma. That a great being should manifest so is a rare wonder indeed — how could one not believe it?” Delighted, the emperor decreed that temples throughout the realm fashion statues of the great being for veneration. Such is the origin story of Cáp Lỵ Quán Âm.

Lục Thời Quán Âm

the bodhisattva who watches over sentient beings with compassion, day and night. In ancient Northern India, a day and night were divided into six periods, and a year, likewise, into six seasons: “little sun, much sun, rain, coolness, little cold, much cold.” Hence the saying: “Avalokiteśvara watches ceaselessly over all beings.”

Phổ Bi Quán Âm

Avalokiteśvara Bodhisattva's compassion embraces all beings, throughout the great trichiliocosm of three thousand worlds. “To one who should be liberated in the form of Maheśvara, she manifests at once as Maheśvara to teach the Dharma.” Because her compassion and majesty are so immense, shining universally through the three realms, she is called Phổ Bi Quán Âm (Avalokiteśvara of Universal Compassion).

Mã Lang Phụ Quán Âm

in the Tang dynasty there lived a beautiful young woman whom many suitors sought to marry. She declared that whoever could, in a single night, memorize the Universal Gate chapter would win her hand; that night, twenty men succeeded. She then asked that in one night someone recite the entire Diamond Sutra in full; ten remained. Finally, she asked that within three days someone memorize the Lotus Sutra in full; of them all, only a young man surnamed Mã succeeded and was chosen. But on the day of the wedding the young woman suddenly died, her body transforming into light that rose into the sky and vanished. Her image holds a copy of the Lotus Sutra and a staff topped with a skull.

Hiệp Chưởng Quán Âm

the image of Avalokiteśvara Bodhisattva with palms joined in reverence, expressing the cultivation of goodness and the accumulation of merit. A being consumed by lust who reverently invokes Avalokiteśvara is freed from lust; one consumed by anger who invokes her reverently is freed from anger; one consumed by delusion who invokes her reverently is freed from delusion. When the mind arrives at no-thought, the state of samādhi is at once revealed. Clad in white, she sits with palms joined upon a stone pedestal.

Nhất Như Quán Âm

Avalokiteśvara Bodhisattva rides upon the clouds through the sky, subduing thunder and lightning. The Universal Gate chapter says: “Thundering clouds and crashing lightning, hail and driving rain, by the power of invoking Avalokiteśvara, are at once dispelled.” “Nhất Như” (Suchness) means non-duality, non-difference; and Non-Duality, Non-Difference is Suchness (Chân Như) itself — that which pervades every phenomenon throughout the Dharma-realm without obstruction. The wondrous wisdom-power of Avalokiteśvara is precisely this contemplation of Suchness.

Bất Nhị Quán Âm

a symbol of the non-duality between the original ground (bổn) and the manifested trace (tích) of Avalokiteśvara. The Universal Gate chapter says: “To one who should be liberated in the form of a Vajra-Bearing Deva, she manifests at once as a Vajra-Bearing Deva to teach the Dharma.” Avalokiteśvara is both the protector of the Buddha and a manifestation-body of the Buddha; because the original ground and the manifested trace are not two, she is called Bất Nhị Quán Âm (Non-Dual Avalokiteśvara). Her image sits upon a stone pedestal, both hands holding a vajra club.

Trì Liên Quán Âm

Avalokiteśvara Bodhisattva holding a lotus flower. She uses the flower to symbolize her original vow; whether the lotus she holds is in bloom or still closed, she is also known as “the Lotus-Handed One” (liên hoa thủ). Because the lotus carries so many special causes and affinities, it also serves as her pedestal. Her image stands upon a lotus leaf, both hands holding a lotus flower, head crowned, clad in a celestial robe, wholly solemn and complete.

Sái Thủy Quán Âm

Avalokiteśvara Bodhisattva standing upon auspicious clouds, holding a cup of water which she sprinkles downward. Her compassionate heart resounds like thunder, her loving thought as subtle as clouds; like a Dharma-rain of sweet nectar, it quenches the fire of affliction. “Sái thủy” refers to the sprinkling of fragrant water, a ritual practice of chanting and blessing performed to purify. This is Avalokiteśvara's original vow — to awaken the Buddha-nature inherent within all beings.