These are found in Chapter 25 of the Lotus Sutra: The Universal Gate of Bodhisattva Avalokiteśvara ( Chinese: 觀世音菩薩普門品).
On account of its popularity in Japan and as a result of the works of the earliest Western translators of Buddhist Scriptures, the Lotus Sutra, however, has long been accepted as the earliest literature teaching about the doctrines of Avalokiteśvara. The name Avalokiteśvara first appeared in the Avatamsaka Sutra, a Mahayana scripture that precedes the Lotus Sutra. Origin Mahayana account Avalokiteśvara painting from a Sanskrit palm-leaf manuscript. This gives the meaning of one who always looks upon all beings (with the eye of compassion). An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". In Tibetan, Avalokiteśvara is Chenrézig, ( Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama, the Karmapa and other high lamas. In Sanskrit, Avalokiteśvara is also referred to as Lokeśvara ("Lord of the World"). Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Vishnu (in Vaishnavism) or Shiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world.
The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord" but Avalokiteśvara does not occur in Sanskrit before the seventh century. The original form Avalokitasvara appears in Sanskrit fragments of the fifth century. This translation was favored by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"-wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka Chinese: 世 pinyin: shì). It is now understood Avalokitasvara was the original form, and is also the origin of Guanyin "Perceiving sound, cries". It was initially thought that this was due to a lack of fluency, as Guanyin indicates the original Sanskrit form was instead Avalokitasvara, "who looked down upon sound", i.e., the cries of sentient beings who need help. The earliest translation of the name Avalokiteśvara into Chinese by authors such as Xuanzang was as Guānzìzài ( Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin ( Chinese: 觀音). It does appear in the Cambodian form of the name, Lokesvarak. The word loka ("world") is absent from the name, but the phrase is implied. Combined, the parts mean "lord who gazes down (at the world)". In accordance with sandhi (Sanskrit rules of sound combination), a+ īśvara becomes eśvara. The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to look, notice, behold, observe", here used in an active sense and finally īśvara, "lord", "ruler", "sovereign" or "master". Guanyin is one of the female depictions of Avalokiteśvara that appears in East Asia. He is variably depicted, described, and portrayed as either male or female in different cultures. He has 108 avatars, the most notable of which is Padmapāṇi (the lotus bearer). In Buddhism, Avalokiteśvara ( Sanskrit: अवलोकितेश्वर, IPA: / ˌ ʌ v əl oʊ k ɪ ˈ t eɪ ʃ v ər ə/ ), also known as Avalokitasvara, is a bodhisattva who contains the compassion of all Buddhas and is the principal attendant of Amitabha Buddha on the right.
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