Manifestations of Avalokitesvara 观音万象

Chamber 1 第一堂

Aryavalokitesvara 圣观音 "Holy Hearer of Cries" is the root

form of the Bodhisattva. Also know as the Vajra of Correct
Dharma, Fundamental Purity & the Lotus, he represents the
heart of compassion of all Buddhas. As mentioned before he is
also the Chief of the Lotus Section & successor of Buddha
Amitabha in his Pure Land. In reality they are inseparable from
each other.
In the 胎藏界曼荼罗 Garbhakosa Dhatu Mandala, he is located on
the northwest petal of the central Court of 8 petals (Astadala), in
the middle of the 1st row of the Court of the Lotus, & also in the
Courts of Sakyamuni & Manjusri. In the Vajradhatu Mandala he
is known as Vajradharma. The top 2 images are the ones in the
Astadala Court & the Lotus Court. Their flesh is white. For the
left image, his left hand forms a Mudra of Bestowing
Fearlessness in front of his chest, whereas the right holds a full
bloomed red lotus. He seats on a Pundarika (white lotus). For
the right image, his left hand holds a half bloomed red lotus
whereas the right holds one of its petals, with the intention of
spreading it. This is the ability to open the heart of compassion
in sentient beings. The bottom 2 images are the ones in the
Courts of Sakyamuni & Manjusri respectively. The left image is
standing & flesh colored. He holds a white duster in the right
hand & the left is held by the waist. This signifies the readiness
to wipe away the dust of klesa covering the minds of sentient
beings. The right image is seated on a lotus & white colored. He
holds a full bloomed red lotus in the left hand, & the right forms
an open palm placed on the right thigh. This signifies the ability
to accept any means possible to save sentient beings from the
sea of suffering. The common mantra for Aryavalokitesvara is:

Om arolik svaha

There are also 4 Garbhakosa versions. The Astadala version is:

 Namah samanta buddhanam

buddha-dharani smrti-bala-dhana-kari dharaya sarvam

bhagavatya-akaravati samaye svaha

The Lotus Court version is:

Namah samanta buddhanam sarva-tathagata-valokita-

karuna-maya ra ra ra hum jah svaha

The Sakyamuni Court version is:

Namah samanta buddhanam sa

The Manjusri Court version is:

Namah samanta buddhanam sah

Sahasra-bhuja Sahasra-netra Avalokitesvara 千手千眼观音
the Bodhisattva in his most majestic form adorned with a
thousand hands & eyes to see & help all suffering sentient beings
in the 10 directions. Like Buddha Amitabha, he is also known as
the Vajra of Compassion. In the Garbhakosa Mandala he is
situated at the northern end of the Court of Akasagarbha. Gold
in color, this image on the right have 27 faces front & back as
well as 40 main arms plus 960 minor arms each with its own
eye. The first pair of hands form the Amitayus Dhyana Mudra
under his navel, & the second pair is clasp in 莲花合掌 Padma
Anjali Mudra in front of the chest. The third pair holds a white
lotus on the left & blue lotus on the right. The fourth holds a jade
bangle on the left & the right forms the Mudra of Wish
Fulfillment. The rest of the hands hold 32 different kinds of 法器
Dharma Instruments, each with its individual Mantra & purpose.
Forming the Mudra of the 9 Peaks of Potala, one recites his heart
Mantra thus:

Om vajra dharma hrih

Ekadasmukha 十一面观音 (eleven-faced) Avalokitesvara, also

known as the Vajra of Adapting, who possesses 10 extra faces to
teach all the different sentient beings in the 10 realms of
existence. He is situated at the left (north) end of the Court of
Susiddhi in the Garbhakosa Mandala. According to the sadhanas,
the frontal 3 faces are serene, the 3 on the left are fierce and
the 3 on the right are awe-inspiring. The one right at the top is
the face of Amitabha, and the last face behind is one of laughter.
The serene faces are for teaching beings of wholesome nature,
the fierce faces for teaching stubborn unwholesome ones & the
awe-inspring, laughing faces for teaching beings of mixed
nature. The Buddha face represents complete enlightenment.
This deity has 4 arms representing the 4 Buddha wisdoms. The
hand holding a full bloomed Lotus signifies the Wisdom of
Excellent Observation. The hand holding the vial signifies the
Wisdom of Universal Equanimity. The hand forming the Mudra of
Bestowing Fearlessness signifies the Wisdom of Perfect
Achievement. Finally the one holding the Mala signifies the
Wisdom of Mirror Clarity. This is another symbolic form to show
the extent of his all-embracing compassion. His heart mantra is:

Om mahakarunika svaha

The Garbhakosa version is:

Om lokeshvara hrih
Hayagriva Avalokitesvara 马头观音, the fierce 3-eyed horse-
headed burning-red form. Otherwise known as 马头明王
Hayagriva Vidyaraja, and the Vajra of Chewing or Speed. He is
both a Bodhisattva & a Guardian Deity, situated at the bottom of
the 1st row of the Lotus Section of the Garbhakosa Mandala. The
 horse head represents the single-minded desire of the horse for
water and grass, which is like his will to save sentient beings; or
the great running speed of the horse, which can be compared
the speed that he appears to those who need him. He is the
esoteric guardian of the Lotus Section, all devotees of
Avalokitesvara, & the teacher of sentient beings in the animal
realm. His common mantra is:

Om amritodbhave hum phat

The Garbhakosa version is:

Namah samanta buddhanam khadaya bhanja sphataya svaha

Cintamani-cakra Avalokitesvara 如意轮观音 turner of the

Wheel, the Vajra holding the Jewel. Cintamani represents the
Bodhisattva's absolute freedom to teach the Dharma in any of
the realms of existence. He is also able to give sentient beings
all kinds of worldly and spiritual benefits, such that their wishes
are fulfilled. The image of Avalokitesvara in the Grand Hall of
Space is Cintamani, depicted as being 4-armed. That is
Chenrezig, the Tibetan form. This one above from the
Garbhakosa Mandala is the Japanese form, situated in the
middle of the 2nd row of the Lotus Section. Yellow-fleshed &
seated on a red lotus, he has 6 arms to teach the sentient beings
in each of the 6 realms of existence. His first 2 hands are rested
on his face & lotus seat, a sign of deep contemplation. The rest
of the hands hold a full bloomed Lotus, Cakra (wheel), Mani
Jewel & Mala. In his Crown manifests the seated Buddha
Amitabha. His heart mantra is similar with the mantra of 6
syllables:

Om varada padme hum

And the middle mantra:

Om padma cintamani jvala hum

Amoghapasa Avalokitesvara 不空绢索观音 holder of the

infallible lasso, Vajra of Equal Guidance. This lasso of
compassion is used to rope in all wayward sentient beings to the
Dharma, such that they will not fall into the 3 evil realms, always
guiding them on the Correct Path. White-fleshed, Amoghapasa is
3-eyed, 4-armed & wears a robe of deerskin. In the Garbhakosa
Mandala he is situated in the middle of the 3rd row of the Lotus
Section. According to the Amoghapasa Sutra those who recite
his Dharani will be able to receive 20 kinds of merits in this life &
8 kinds of benefits at the moment of death. His heart mantra is:

Om amogha vijaya hum phat

And the Dharani is:

Om amogha-padma-pasa-krodhakarsaya praveshaya
maha-pashupati-yama-varuna-kuvera

brahma-vesa-dhara padma-kula-samayan hum hum

Parnashabari Avalokitesvara 披叶衣观音 he who is cloaked

with leaves, the Vajra of Special Practice. The Gabhakosa
Mandala image above depicts him with staff and lasso. Flesh-
colored & seated on a red lotus, he is situated at the top of the
3rd row of the Lotus Section. He has great powers to protect all
those who call on him. He can relieve sentient beings from all
sorts of unwholesome happenings like disasters, wars, plagues
etc. In the Sutras it is said that reciting his mantra once protects
one, twice protects one's partner, thrice one's family, 4 times
one's tribe & 5 times the entire nation. The mantra is thus:
 Om parnashavari hum phat

Pandaravasini Avalokitesvara 白处尊观音, also known as the

Vajra free of Impurities & White Robe Guanyin 白衣观音. She
is a female deity of the Lotus Section. In the Garbhakosa
Mandala she is situated at the bottom of the 3rd row. So-called
because she constantly dwells in the pure, undefiled place in her
heart that is neither within, without nor in between. This image
is pale yellow, & seated on a red lotus. The left hand holds a
white lotus & the right forms a mudra of wish fulfillment. It is a
popular form in China, Japan and Southeast Asia. Her
Garbhakosa mantra, which can purify both physical and spiritual
impurities, is thus:

Namah samanta buddhanam tathagata vishaya-sambhave

padma-malini svaha
Udaka-sri Avalokitesvara 水吉祥观音 meaning 'water
auspicious', the Vajra born of Moisture. According to the
Commentary of the Maha-vairocana Sutra, spiritually refreshing
water gushes forth from his lotus or directly from his hand for
the benefit & nourishment of all sentient beings. These are the
waters of wisdom from Vairocana himself. In the Garbhakosa
Mandala he is situated in the 3rd row of the Lotus Section, 3rd
from the bottom. Pale yellow & seated on a red lotus, he holds a
half-bloomed lotus in the left hand & the right forms the mudra
of bestowing fearlessness. Another name for this manifestation
is 水月观音 Water Moon Guanyin. This is to show the calming
effect he has on sentient beings. His mantra is:

Om aryodakasri svaha
Bhrkuti Avalokitesvara 比俱底观音 bhrkuti means wrinkled, or
fierce eye, also known as the Vajra of Subduing. This female
deity is born from the wrinkle on the forehead of Avalokitesvara,
and is a fierce form. Its purpose is to strike fear into the egoism
and self-centered minds of stubborn sentient beings. According
to the Maha-vairocana Commentary, she has 3 eyes and 4 arms,
carrying rosary, lotus, and a vial of elixir. The last hand forms a
wish fulfilling mudra. The above is the Garbhakosa Mandala
image. She is situated in the 1st row of the Lotus Section, 3rd
from the top. Her Garbhakosa mantra is:

Namah samanta buddhanam sarva-bhaya-trasani hum

sphotaya svaha
Svetabhagavati Avalokitesvara 白身观音 she with the white
body, the Vajra of Universal Conversion. It is similar with
Pandaravasini Avalokitesvara, sharing the same fundamental
vow. In the Garbhakosa Mandala she is in the 3rd row of the
Lotus Section, 2nd from the top. She is born of the purest all-
seeing samadhi of Tathagata Maha-vairocana. She is pale yellow,
holding a half-bloomed lotus in the left hand, & the right palm,
resting on her knee, covers her shoulder. This represents the
ability to convert all sentient beings to their fundamental purity.
Her mantra is:

Om mahapadme shvetange huru huru svaha

Amoghanikusa Avalokitesava 不空钩观音 holder of the
infallible hook, also known as the Vajra of Transformed
Appearance. His hook is like the lasso of Amoghapasa
Avalokitesvara, which never fails to draw all sentient beings to
the Dharma & fulfill their wishes. Thus they are similar deities. In
the Garbhakosa Mandala he is situated in the left end of the 2nd
row in the Court of Akasagarbha. He is described as 4-faced,
each with 3 eyes, 4-armed, flesh colored & sitting on a red lotus.
The left & right faces are blue. His left hands hold a lotus with a
single prong hook & a rope. His left hands hold a 3-prong hook &
a 3-prong vajra. His mantra is:

Namah samanta buddhanam dhi ram padmalaya svaha

Amogha-krodhanikusa-raja Avalokitesava 忿怒钩观音 holder
of the fearsome hook, also known as the Vajra holding the Hook.
This fierce deity is able to manifest Avalokitesvara's Samadhi of
Anger, & is named by his Teacher, Bodhisattva Akasagarbha.
When there are sentient beings who are stubborn & egoistic, this
fearsome hook is used to pierce their ignorance & draw them to
the Dharma. In the Garbhakosa Mandala he is situated in the
Court of Akasagarbha, beside Amoghankusa above. He is also
described as 4-faced, each with 3 eyes, 4-armed, & flesh
colored. The left face is blue, the right green. All 4 faces have a
Buddha manifesting above them. A Bodhisattva (Akasagarbha?)
holding 2 swords seats upon his crown. The left hands hold a
lotus & a lasso, the right hands hold a tasseled iron hook & form
a Mudra of Wish Fulfillment. His mantra is:

Namah samanta buddhanam kuvalaya svaha

Gandharaja Avalokitevara 香王观音 the king of fragrance.
Classified as a deity of the Garbhakosa & as a manifestation of
Avalokitevara, but not situated in the Mandala itself. Thus named
as this form bestows blessings on all sentient beings like a
penetrating & powerful fragrance. The Gandharaja Dharani Sutra
says that he is white in color, & is dressed in celestial robes,
crown & necklace. His right hand forms the Mudra of Bestowing
Fearlessness, whereas the left holds a stalk of pink lotus. Under
his feet also grows a pink lotus. There is a 5-colored umbrella
draped in red & yellow beads above his hallow.
Nilakantha Avalokitesvara 青颈观音 he with the blue-throat.
As he is able to swallow the 3 poisons of craving, hatred &
ignorance in sentient beings, his throat became blue as a result.
Another fierce form, this image looks very much like Shiva, the
Hindu God. But there are many references to Avalokitesvara as
the blue-throated one in the Dharani of Great Compassion, so
there's this relation to Blue Shiva, the Isvaradeva in Buddhism.
The image above is a Tibetan depiction. His mantra is:

Padma narakindi isvara buru buru hum

Amate Avalokitesvara 阿麽提观音 the forgiving, the fearless
one. He has 3 eyes and 4 arms, and rides a white lion. One of
the arms holds a Majya fish, the other an auspicious bird that
can sing away the klesa of all sentient beings. Amate deals fairly
with all sentient beings and bestows fearlessness. His mantra is:

Om amate svaha
Qilin(chinese mythological beast) Riding Guanyin 麒麟观音,
courtesy of Peter Yeh. Notice its resemblance to Amate
Avalokitesvara above. This rare bronze image is brought to LA
fm China in the 1920s. This image carries a Mani Jewel in his
right hand & a Vial of elixir in his left - perhaps suggesting a
cross btw Cintamani & Bhaisajraja Avalokitesvara. As Qilins are
fierce, chaotic beasts, this depiction aims to tame the demon
within our minds with Guanyin's compassion.
Lion Riding Guanyin 骑吼观音 The bronze image on the left
carries a Mani Jewel in the left hand & the right forms the Mudra
of Wish Fufillment, quite similar to Qilin Riding Guanyin above.
The Lion represents the majesty & might of the Dharma, & the
ability of Avalokitesvara to give the 狮子吼 Lion's Roar - to
proclaim the doctrine of Truth far & wide. In this aspect he is no
different from Bodhisattva Manjusri 文殊菩萨, who is depicted
riding a Lion most of the time. He can be found in Temples in
both China & Tibet (like the image on the right).

Southern Sea Guanyin 南海观音 This painting of Guanyin on an

island at sea (Putuo Shan?) was most popular in South China
during the final part of the 1800s and the early part of the
1900s. Then, millions of Southern Chinese migrants commit their
fortunes to the great sea to escape the turmoil on the Mainland,
hoping to find greener pastures in other countries. Praying for
their individual safeties at sea, hoping to survive the waves, they
felt a great need for spiritual consolation. This is of course
personified as Guanyin of the Southern Seas. There are also
many that worship the Chinese Sea Goddess 妈祖 Mazu aka 天后
Tianhou for the very same purpose. So we can see there's a
close relation between Taoist & Buddhist deities.
Four Armed Chenrezig 四臂观音 As we all know,
Avalokitesvara in Tibet is called Chenrezig, & his 4 armed image
is by far the most well popular form there. This form, the same
as the one in the Hall of Space, carries Mala, full bloomed Lotus
& a Mani Jewel, which is similar to Cintamani Avalokitesvara,
except the latter has 6 arms. Even his mantra, the Mantra of 6
Syllables, the most popular mantra in Tibet, is similar to
Cintamani's heart mantra. So it is safe to say 4 armed Chenrezig
is derived from 6 armed Cintamani. This form is always white in
color & sometimes Buddha Amitabha is depicted manifesting
above his head.
Yab Yum Chenrezig 双身观音 This seated, sometimes standing
image, shows Chenrezig in union with his consort. Notice that
though the posture is the same, the items he carries have
changed. Instead of a Mala he now carries a Vajra, & the red
lotus is changed into a blue one. His color has also changed from
white to red like Buddha Amitabha. His consort has one arm
around his body & the other holding a skull cap high above her
head. This is actually Chenrezig in Anuttara Yoga Tantra 无上
瑜伽部 form, & is thus found only in Tibet.

Bodhisattva Padmapani 莲花手菩萨 In Vajrayana Buddhism

Avalokitesvara is also known as Padmapani, which means
"holder of the lotus", as opposed to Vajrasattva, who is also
known as Vajrapani or Vajradhara. Usually both of them are
depicted waiting at the right & left of Tathagata Vairocana, as in
the Garbhakosa Mandala, which has the Lotus & Diamond Courts
on the right & left of the Central Astadala Court. This standing,
sometimes seated image, shows Padmapani holding a full
bloomed red lotus in the right hand & the left forms a mudra of
Wish Fufillment. The seated image is also the same, except that
the right hand is now used to support his body; so the lotus is
coiled around the other hand instead. Like Aryavalokitesvara & 4
armed Chenrezig, Padmapani is always white in color. He is
found in Indian & Tibetan buddhist art, but not in China.
Sukhavativyuha Avalokitesvara 极乐观音 Here we have
Avalokitesvara in the bottom right hand corner as part of the
Receiving Party of the Three Noble Ones of the West 西方三圣,
who will appear to those virtuous ones seeking to be reborn in
the World of Ultimate Bliss 极乐世界 when their time is up. In
this Japanese painting we see Avalokitesvara kneeling & holding
a Golden Lotus Pedestal 金莲台 to take whoever is ready back
to the Pureland. Buddha Amitabha is in the middle froming the
Mudra of Guiding 接引印, & Bodhisattva Maha Sthama Prapta is
in the left hand corner with palms clasped in reverence. Similar
depictions can also be found in China, which is common due to
the popularity of the Pure Land School of Buddhism.
The 33 Transformation Bodies of Guanyin 三十三应化
身

Willow Leaf Guanyin 杨柳观音 otherwise known as Bhaisajya-

raja Avalokitesvara 药王观音, who holds a vial of elixir in the
left hand and a stalk of willow leaves in the right. This refers to
the flexibility of the Bodhisattva to adept to the mind of sentient
beings, liken to willow leaves swaying in the wind. The elixir can
cure all their physical and spiritual illnesses. Devotees suffering
from illnesses therefore pray especially to this manifestation, so
this is also another popular form in China and South East Asia.
The above form is 1st of the 33 Chinese Guanyin. Her mantra is:

Om vajra dharmaya bhaisajya raja svaha

Dragon Head Guanyin 龙头观音, who appears as 天龙夜叉身 a
Naga or Yaksa. This form is sitting or standing on the back of a
dragon flying through the clouds. The Universal Gate Chapter of
the Lotus Sutra says, "If there are those that can be liberated by
a Naga or Yaksa, the Bodhisattva will appear in these forms to
teach them the Dharma." They are all celestial or supernatural
beings. But as the Dragon is the highest of all beasts, it can be
compared to the might of Guanyin's powers. The above image is
2nd of the 33 Chinese Guanyin.
Sutra Holding Guanyin 持经观音, who appears as 声闻身 a
Sravaka. This form is seated on a rock with a scroll in the right
hand. The Universal Gate Chapter of the Lotus Sutra says: "If
there are those that can be liberated by a Sravaka, the
Bodhisattva will appear in this form to teach them the Dharma."
A Sravaka is an enlightened disciple of the Buddha. As Sravakas
attain enlightenment through listening to the Dharma, the Sutra
is used as a symbol of teaching. The above image is 3rd of the 33
Chinese Guanyin.
Complete Hallow Guanyin 圆光观音, who appears inside an all
encompassing hallow of light. This form is seated on a rock with
clasped palms. The Universal Gate Chapter of the Lotus Sutra
says: "If there are sentient beings punished by kings, about to
meet their ends by execution; by the power of invoking
Avalokitesvara, the blade will shatter into many pieces." The
blazing flames behind this form is a symbol of such strength. The
above image is 4th of the 33 Chinese Guanyin.
Wander Jest Guanyin 游戏观音, who appears falling from the
admantine mountain. This form is seated on rainbow colored
clouds with one hand holding her raised knee & the other
supporting her body. The Universal Gate Chapter of the Lotus
Sutra says: "If there are sentinet beings pursued by evil men,
and as a result fall off the admantine mountain; by the power of
invoking Avalokitesvara, not a single hair on them will be
injured." The rainbow clouds are used as a symbol of such
freedom of flight. The above image is 5th of the 33 Chinese
Guanyin.
White Robe Guanyin 白衣观音, who appears as 比丘比丘尼身 a
Bhikku or Bhikkuni. This form is seated in meditation on a rock
wearing a white robe. It is the same as Pandaravasini
Avalokitesvara of the Garbhadhatu Mandala. The Universal
Gate Chapter of the Lotus Sutra says: "If there are those that
can be liberated by a Bhikku or Bhikkuni, the Bodhisattva will
appear in these forms to teach them the Dharma." A
Bhikku/Bhikkuni is an ordained disciple of the Buddha. White
symbolises the pure undefiled heart of enlightenment - the
bodhicitta. Incidentally this Guanyin is also called the "mother-
form", as almost all chinese depictions of Guanyin are modelled
in this image. The above image is 6th of the 33 Chinese Guanyin.
Lotus Seated Guanyin 莲卧观音, who appears as 小王身 a
Prince. This form wears a crown & is seated in a lotus pond with
clasped palms. The Universal Gate Chapter of the Lotus Sutra
says: "If there are those that can be liberated by a Prince, the
Bodhisattva will appear in this form to teach them the Dharma."
The exalted lotus seat represents his or her natural noblity. The
above image is 7th of the 33 Chinese Guanyin.
Gush Seeing Guanyin 泷见观音, who appears as transforming a
burning pit into a pond. This form is seated on a cliff gazing at a
distant waterfall. Thus it is also known as Waterfall Observing
Guanyin 观瀑观音 The Universal Gate Chapter of the Lotus Sutra
says: "If there are sentinet beings to be harmed, by being
pushed into a pit of fire; by the power of invoking
Avalokitesvara, the burning pit will become a pond." The gushing
waters are used as a symbol of such salvation. The above image
is 8th of the 33 Chinese Guanyin.
Joy Giving Guanyin 施乐观音, who appears like the sun in the
sky. This form sits beside a pond gazing at nearby lotuses, with
one hand placed on her knee & the other on her cheek, as if in
deep contemplation. The Universal Gate Chapter of the Lotus
Sutra says although "Sentinet beings are in great trouble and
distress, subjected to endless cycles of suffering; but through
Avalokitesvara's wonderful wisdom, all worldly suffering can be
saved." She constatly contemplates on how to relieve the
suffering of sentient beings using her limitless wisdom, thus
giving them true joy. The above image is 9th of the 33 Chinese
Guanyin.
Fish Basket Guanyin 鱼篮观音, who appears to save those
running into evil 罗刹 raksas. This form is standing on a great
koi fish with crossed hands, sometimes holding a fish basket.
The Universal Gate Chapter of the Lotus Sutra says: "If sentinet
beings meet with evil raksas, poisonous nagas and other
demons; by the power of invoking Avalokitesvara, immediately
none will dare to harm them." The great koi fish is a symbol of
majesty that awes the raksas, nagas & demons into submission,
& the basket is where they will be contained. The above image is
10th of the 33 Chinese Guanyin.
Virtuous King Guanyin 德王观音, who appears as 梵王身
Mahabrahma. This form sits in the lotus posture on a rock,
holding a branch of willow leaves in the right hand & the left
hand rests below his navel. The Universal Gate Chapter of the
Lotus Sutra says: "If there are those that can be liberated by
Mahabrahma, the Bodhisattva will appear in this form to teach
them the Dharma." Mahabrahma is the Primal Sentient Being &
the Creator deity of the Hindu faith. After the Buddha appeared
he has since become a guardian deity. He is Lord of the Realm of
Form, thus extremely exalted in virtue. This is comparable to the
virtue of Guanyin, so this form is named Virtuous King. The
above image is 11th of the 33 Chinese Guanyin.
Water Moon Guanyin 水月观音, who appears as 辟支佛身 a
Pratyeka Buddha. This form is standing on a lotus petal floating
on water with clapsed palms, gazing at the Moon. It is the same
as Udakasri Avalokitesvara of the Garbhakosa Mandala. The
Universal Gate Chapter of the Lotus Sutra says, "If there are
those that can be liberated by a Pratyeka Buddha, the
Bodhisattva will appear in this form to teach them the Dharma."
A Pratyeka Buddha is a silent saint who is enlightened from
realizing the 12 Causal Links of Existence. This Pratyeka Buddha
form is shown to be able to realize the the truth of Dependent
Origination by gazing at the Moon & observing its reflection in
the water. The above image is 12th of the 33 Chinese Guanyin.
Single Petal Guanyin 一叶观音, who appears as 宰官身 a
Minister. This form sits on a lotus petal floating on the water with
one hand placed on his raised knee & the other supporting his
body. The Universal Gate Chapter of the Lotus Sutra says: "If
there are sentient beings washed away by great waters, drifting
helplessly in the flood; by the power of invoking Avalokitesvara,
they will be able to reach shallow areas." This form of Guanyin is
venerated for his ability to drift anywhere to help victims of
water disasters. The above image is 13th of the 33 Chinese
Guanyin.
Blue Neck Guanyin 青颈观音, who appears as 佛身 a Buddha.
This form is sitting on a rock with one hand placed on his raised
knee & the other resting on another rock nearby. A vial with a
willow branch is placed beside him. This form is the same as
Nilakantha Avalokitesvara in Vajrayana Buddhism. The Universal
Gate Chapter of the Lotus Sutra says, "If there are those that
can be liberated by a Buddha, the Bodhisattva will appear in this
form to teach them the Dharma." This form is venerated for its
ability to cure diseases, alleviate sins & lengthen lifespans by
swallowing the defilements of sentient beings into his throat,
turning it dark. That is why Guanyin is sometimes called he with
the blue neck. The above image is 14th of the 33 Chinese
Guanyin.
Majestic Virtue Guanyin 威德观音, who appears as 天大将军身
a Celestial General. This form is sitting on a rock gazing at the
water with one hand placed on the ground & the other holding a
stalk of lotus. The Universal Gate Chapter of the Lotus Sutra
says, "If there are those that can be liberated by a Celestial
General, the Bodhisattva will appear in this form to teach them
the Dharma." This form is venerated for its ability to command
awe & respect among all sentient beings with his majestic
powers. The above image is 15th of the 33 Chinese Guanyin.
Life Lengthening Guanyin 延命观音, who appears protected
from harm by curses & poisons. This form rests behind a rock
with one hand placed on his cheek in contemplation & the other
placed on the rock. She wears a precious crown with Buddha
Amitabha manifested above, & her body is a deep yellow color.
The Universal Gate Chapter of the Lotus Sutra says: "If there
are sentient beings plagued by curses & poisons, intending to
cause bodily harm; by the power of invoking Avalokitesvara,
they will be returned to the original senders." This form of
Guanyin is venerated for she is able to protect sentient beings
from harm by all curses & poisons, thus lengthening their
lifespan. The above image is 16th of the 33 Chinese Guanyin.
All Treasures Guanyin 众宝观音, who appears as 长者身 an
Elder. This form is sitting on a coastal rock in contemplation with
one hand placed on the ground & the other holding his raised left
knee. The Universal Gate Chapter of the Lotus Sutra says, "If
there are those that can be liberated by an Elder, the
Bodhisattva will appear in this form to teach them the Dharma."
This form is venerated for its ability to protect sentient beings
seeking treasures from harm if they ever meet with raksas in
unknown lands. The above image is 17th of the 33 Chinese
Guanyin.
Rock Enclave Guanyin 岩户观音, who appears protected from
snakes & scorpians. This form sits meditating inside a rocky
cave, gazing at the water. The Universal Gate Chapter of the
Lotus Sutra says: "If there are snakes & scorpians, breathing out
venom like smoky fire; by the power of invoking Avalokitesvara,
they will all go away seeking this sound." This form of Guanyin is
venerated for she is able to protect sentient beings from harm
by all snakes, scorpians & their venom. The above image is 18th
of the 33 Chinese Guanyin.
Tranquility Able Guanyin 能静观音, who appears in deep
contemplation. This form is leaning on a rock with both hands
folded in front. The Universal Gate Chapter of the Lotus Sutra
says, "If there are measureless sentient beings going through
from all kinds of suffering, who upon hearing the name of
Bodhisattva Avalokitesvara, sincerely call on him; the
Bodhisattva will immediately answer their prayer and relieve
them of all suffering." This form is venerated for its ability to
give peace to sentient beings who become victims of disasters.
The above image is 19th of the 33 Chinese Guanyin.
Anuda Guanyin 阿耨观音, who appears protected from hostile
denizens of the sea. This form is sits on a rock with both hands
placed on the raised left knee, gazing at a waterfall. The
Universal Gate Chapter of the Lotus Sutra says, "If there are
sentient beings castaway at sea, at the mercy of water dragons,
fish & demons; by the power of invoking Avalokitesvara, waves
will not be able to drown them." This form is venerated for its
ability to protect sentient beings who become shipwreck victims
lost at sea. The above image is 20th of the 33 Chinese Guanyin.
Amate Guanyin 阿麽提观音, who appears as 毗沙门身 Celestial
King Vaisramana. This form is the same as the 4 armed Amate
Avalokitesvara of the Garbhakosa. He is sitting on a rock with
both hands placed on the raised left knee, gazing out at sea. The
Universal Gate Chapter of the Lotus Sutra says, "If there are
those that can be liberated by Vaisramana, the Bodhisattva will
appear in this form to teach them the Dharma." This form is
venerated for its ability to bestow fearlessness towards all
sentient beings. The above image is 21st of the 33 Chinese
Guanyin.
Leaf Cloaked Guanyin 叶衣观音, who appears as 帝释天身
Sakra, King of the Tavatimsa heaven, which is on the peak of
Mount Sumeru. This form is the same as Parnashabari
Avalokitesvara of the Garbhakosa. He is sitting in the lotus
posture on a rock with both hands folded infront. The Universal
Gate Chapter of the Lotus Sutra says, "If there are those that
can be liberated by Sakra, the Bodhisattva will appear in this
form to teach them the Dharma." This form is venerated for its
ability to protect sentient beings from various diseases,
lengthening life & also to protect households. The above image is
22nd of the 33 Chinese Guanyin.
Colored Glaze Guanyin 琉璃观音, who appears as 自在天身
Isvaradeva. Isvaradeva is Lord of the Paranirmita-vashavartin
Heaven, the highest heaven in the Realm of Desire (where we
dwell). In this realm he is considered the supreme deity. This
form is the same as Gandharaja Avalokitesvara of the
Garbhakosa. Also known as 高王观音 High King Guanyin. He is
standing on a lotus petal floating on the water. In his hands is a
incense burner made of colored glaze. The Universal Gate
Chapter of the Lotus Sutra says, "If there are those that can be
liberated by Isvaradeva, the Bodhisattva will appear in this form
to teach them the Dharma." This form is venerated for its ability
to protect sentient beings from many types of untimely death.
The above image is 23rd of the 33 Chinese Guanyin.
Tara Guanyin 多罗观音, who appears protected from hostile
bandits. This form is the same as Bodhisattva Tara of the
Garbhakosa. As we know Tara means 'eye' or 'deliverer'. He is
standing on a cloud floating in the sky. The Universal Gate
Chapter of the Lotus Sutra says, "If there are sentient beings
surrounded by hostile bandits, each wielding a sword ready to
slay; by the power of invoking Avalokitesvara, they will
immediately turn merciful." This form is venerated for its ability
to protect sentient beings from being harmed by vicious bandits.
The above image is 24th of the 33 Chinese Guanyin.
Clam Guanyin 蛤蜊观音, who appears who appears as a 菩萨身
Bodhisattva. This form seats in meditation behind a giant clam.
The Universal Gate Chapter of the Lotus Sutra says, "If there are
those that can be liberated by a Bodhisattva, the Bodhisattva
will appear as himself to teach them the Dharma." This form
originated from the legends among China's coastal fishermen, &
is venerated by them for its ability to protect them on their
fishing trips out to sea. The above image is 25th of the 33
Chinese Guanyin.
Six Period Guanyin 六时观音, who appears who appears as a
居士身 Upasaka (Layman). This form stands on a rock holding a
Sutra text in his right hand. The Universal Gate Chapter of the
Lotus Sutra says, "If there are those that can be liberated by a
Upasaka, the Bodhisattva will appear in this form to teach them
the Dharma." This form is so called because it constantly
radiates compassion towards all sentient beings, throughout the
six 2-hourly periods of both day & night. The above image is
26th of the 33 Chinese Guanyin.
Universal Compassion Guanyin 普悲观音, who appears who
appears as 大自在天身 Mahesvara. Mahesvara is originally Shiva
of the Hindu faith, but after being converted by the Buddha he
has since become a guardian deity. He is also thought to be the
highest deity in the Realm of Form, thus very exalted in power &
virtue. This form stands on a mountain top with both hands
crossed & concealed in his robes. The Universal Gate Chapter of
the Lotus Sutra says, "If there are those that can be liberated by
Mahesvara, the Bodhisattva will appear in this form to teach
them the Dharma." This form is so called because its universal &
equal compassion is able to benefit all sentient beings, just as
the power & virtue of Mahevsara is known by all. The above
image is 27th of the 33 Chinese Guanyin.
Lady Ma Guanyin 马郎妇观音, who appears who appears as a
妇女身 Lady. This form stands with both hands crossed infront, &
is garbed in a celestial dress. The Universal Gate Chapter of the
Lotus Sutra says, "If there are those that can be liberated by a
Lady, the Bodhisattva will appear in this form to teach them the
Dharma." During the reign of Emperor Xianzong of the Tang
Dynasty, in the year 817 AD this form appeared in the 陕右
Shanyou district to convert the populace there. The people of
Shanyou is fond of hunting & archery, & have never heard of the
Dharma. Thus the Bodhisattva appeared as a beautiful lady &
enticed the men to ask for her hand, but on the condition that
they can memorize 3 Mahayana Sutra texts. So after 3 rounds of
competition only a young man of the Ma family could memorize
all the texts. So she married this young man, only to die the
next day. A few days after she was buried an old monk
appeared, asking that the grave be lifted. In it they found that
only a golden collar bone remained. The old monk then revealed
to them that this lady is actually a manifestation of Guanyin,
who took pity on the people here & thus came to teach them. As
he finished his words the old monk simply vanished. From then
on the populace of Shanyou mostly became devout Buddhists.
The above image is 28th of the 33 Chinese Guanyin.
Clasped Palms Guanyin 合掌观音, who appears as a 婆罗门身
Brahmin. Brahmins are people of the priest caste, thus having
the highest standing in Indian society. This form stands on a
lotus with both palms clasped in salute. The Universal Gate
Chapter of the Lotus Sutra says, "If there are those that can be
liberated by a Brahmin, the Bodhisattva will appear in this form
to teach them the Dharma." Although this form is of noble caste,
but it is free from egoistic pride, humbly saluting all sentinet
beings as future Buddhas. The above image is 29th of the 33
Chinese Guanyin.
Oneness Guanyin 一如观音, who appears in control of storms.
This form sits on a lotus seat on top of a floating storm cloud,
with both hands placed on her raised left knee. The Universal
Gate Chapter of the Lotus Sutra says, "If there thunderous
clouds spitting bolts of lightning, dropping hailstones &
showering great rain; by the power of invoking Avalokitesvara,
they will all disperse in due time." This form is venerated for its
ability to protect sentient beings from disasterous storms. The
above image is 30th of the 33 Chinese Guanyin.
Non-dual Guanyin 不二观音, who appears as a 执金刚身 Vajra
Holder (guardian deity). This form stands on a lotus leaf floating
on the water, with both hands lowered & crossed infront. The
Universal Gate Chapter of the Lotus Sutra says, "If there are
those that can be liberated by a Vajra Holder, the Bodhisattva
will appear in this form to teach them the Dharma." This form is
venerated for its ability to protect all Buddhas from
unwholesome forces. Non-dual refers to the nature of the
Bodhisattva's fierce & peaceful manifestations. The above image
is 31st of the 33 Chinese Guanyin.
Lotus Holding Guanyin 持莲观音, who appears as a 童男童女身
Boy/Girl Child. This form, who wears a crown, is the same as
Bodhisattva Padmapani of the Garbhakosa. It stands on a
floating lotus leaf, with both hands holding a long stalk of 2
lotuses, one bloomed & the other half-bloomed. It symbolizes
the fully enlightened mind together with the mind journeying
towards enlightenment. The Universal Gate Chapter of the Lotus
Sutra says, "If there are those that can be liberated by a Boy or
Girl Child, the Bodhisattva will appear in this form to teach them
the Dharma." As we may know, this lotus is a symbol of the
Bodhisattva's fundamental vow. The above image is 32nd of the
33 Chinese Guanyin.
Water Sprinkling Guanyin 洒水观音, who appears controlling
the flood waters. It stands on a rock holding a bowl in the left
hand & sprinkling water from it with a willow stalk in the right
hand. The Universal Gate Chapter of the Lotus Sutra says, "If
there are sentient beings washed away by great waters, drifting
helplessly in the flood; by the power of invoking Avalokitesvara,
they will be able to reach shallow areas." This is exactly the
same as Single Petal Guanyin. Likewise, this form is venerated
for its ability to save victims of water disasters. The above image
is the last & 33rd of the 33 Chinese Guanyin.
 Deities of the Lotus 莲花部诸尊

Buddha Amitayus/Amitabha 无量寿,无量光如来 the Tathagata

of the Lotus Court, Vajra of Compassion. Also known as
Avalokitesvara-raja & Amrita-raja 观自在王,甘露王. These 2
names reveal the deep karmic link between Avalokitevara &
Amitabha. Once the bhikku Dharmakara 法藏比丘 he made 48
incomparable vows to benefit all sentient beings, resulting in his
attainment of the Pure Land of Ultimate Bliss upon full
enlightenment. Thus Buddha Sakyamuni taught us that whoever
recites Amitabha's name sincerely can also attain this wonderful
merit & Pure Land. Amitabha is mentioned in many Mahayana
sutras, but the most detailed info on this famous Buddha is in
the Sukhavati Vyuha sutras, as well as the Saddharma & Karuna
Pundarika sutras. It is said all Buddhas in the 10 directions
praise his name. Amitabha also plays a significant role in
Vajrayana Buddhism. He represents one of the 4 Buddha-
wisdom of Tathagaha Maha-vairocana, the 妙观察智 Wisdom of
Excellent Observation. The above statue at Nara, Japan is shown
forming the 弥陀定印 Amitayus Dhyana Mudra, representing the
said Wisdom. In the Garbhakosa & Vajradhatu Mandala
Buddha Amitabha is always situated west of Vairocana. Besides
reciting his name, followers of Vajrayana also recites his Dharani
& Heart Mantra, which is:

Om amrita teje hara hum

Or the more common:

Om ami dewa hrih

And the Garbhakosa Mantra is:

Namah samanta buddhanam sam sah svaha

The Vajradhatu Mantra is:

Om lokeshvara-raja hrih

Bodhisattva Vajradharma, 金刚法菩萨 the Vajra of Purity, one

of the 16 Mahasattvas of the 金刚界曼荼罗 Vajradhatu Mandala,
where all sentient beings all none other than the Tathagata
Maha-vairocana. Flesh-colored, it's the fundamental esoteric
form of Avalokitesvara, which represents the tranquil, undefiled
samadhi of Vairocana. He is situated directly below Buddha
Amitabha in the Vajradhatu Mandala. The function & vow of this
form is basically the same as Aryavalokiesvara, to open the
Lotus in the hearts of all beings. In this case he goes further to
reveal to them the absolute truth. His Mantra, which is the same
with the heart mantra of Sahasra-bhuja Avalokitesvara, is thus:

Om vajra dharma hrih

Cundhi Saptakoti, 准提七俱底佛母, the Vajra of Highest Glory.

Light yellow in appearance, she is an 18-armed Buddha-
bhagavati (female Buddha) deity who is chief of all merits of the
Lotus Court of the 胎藏界曼荼罗 Garbhakosa Mandala, & thus
able to perform the functions of all the other Lotus deities.
However she is not situated in the Lotus Court but at the left end
of the Court of Sarvajna. Also called Cundhi Avalokitesvara 准
提观音 sometimes. 'Sapta' means 7 & 'koti' is an astronomical
number. This is used to compare to her all-encompassing
virtues. Her mantra, which is a source of generating measureless
merit with infinite applications, even unto enlightenement, is
thus:
Namo saptanam samyaksambuddha kotinam tadyatha om
cale cule cunde svaha

Bodhisattva Maha-sthama-prapta, 'Great strength

reaching', 大势至菩萨, the Vajra of the Wheel. He is the
left-hand man of Amitabha Buddha in his Pure Land, and
closely related to Avalokitesvara. So-called because the
strength and light of his wisdom is able to illuminate all
worlds. His fundemntal vow is to awaken the Bodhicitta
(the seed of enlightenment) in all sentient beings.. He
seldom appears in our world, at least to most of our
knowledge. In the Garbhakosa Mandala, he is usually flesh
colored & portrayed as carrying a half-bloomed lotus. This
represents the ability to nurture & protect the inherent
good in all sentient beings. He is situated in the 1st row of
the Lotus Section, 2nd from the top. His common mantra is:

Om sam jam jam sah svaha

The Garbhakosa Mantra is:

Namah samanta buddhanam jam jam sah svaha

Bodhisattva Maha-pratisara, 大随求菩萨, 'Great fulfiller of
wishes' or the Vajra of Wish Fulfillment. The image above from
the Garbhakosa Mandala is in a deep yellow color & has 8 arms,
carrying vajra, axe, lasso, sword, wheel, trident, fascicle and
banner. These represent his fundamental vows which gives him
infinite powers to protect, teach, and remove obstacles and fulfill
the wishes of all sentient beings. He is situated at the top of the
2nd row of the Lotus Section. According to the Maha-vairocana
Sutra:

"The moment a person hears his Mantra, his past sins will be
relieved, & if the person constantly recites it, know that he will
be indestructible. Fire cannot burn him, blades cannot cut him &
poison cannot hurt him."

His Mantra is:

Om bhara bhara sambhara sambhra indriya visudhani

hum hum ruru cale svaha

And the alternative:

Om vajra parasu pasa kharga cakra trisula cintamani

mahavidya dharani svaha
Bodhisattva Bhogavati 丰财菩萨, 'He who is endowed with
wealth', also called the Vajra of Satisfaction. So called because
he is in charge of bestowing blessings & virtues, whose
fundamental vow is to give freely to all sentient beings.
According to the sadhanas he is white in color, holds 2 stalks of
Lotuses in his left hand. The one over his left shoulder is a 3-
shoot lotus bud, whereas the one over his right is a fully
bloomed one. The 3 shoots represent the body, speech & mind
of sentient beings, and the one bloom represents the heart of
compassion that transforms them. Together they represent the
equality of sentient beings & the Buddhas in fundamental purity.
His right hand, raised to the shoulder level, is formed into a
Mudra of Tri-karma. The image above from the Garbhakosa
Mandala is white, garbed in celestial robes & sits upon a red
lotus. He is situated at in the 3rd row of the Lotus Section, 3rd
from the top. His Mantra is.

Om arya dharari svaha

Or the alternative:

Om aryabhogavati svaha
Bodhisattva Laksma-mahavidya 大吉祥变菩萨, 'Transformed
from the greatly auspicious', also called the Vajra of Activation.
In the Lotus Section of the Garbhakosa Mandala, he is located at
the 3rd row, 2nd from the bottom. He is a deity in charge of the
usage of the 33 transformation bodies of Avalokitesvara. His
body is white, holding a half-bloomed lotus in the left hand, and
appear to gaze attentively at it. The right hand is pressed to the
chest, palm faced up, as if accepting something. This represents
the ability to adopt any skillful means necessary to cause the
inherent good in sentient beings to grow. His mantra is:

Om laksma-mahavidya svaha
Bodhisattva Tara 多罗菩萨 also known as the Vajra born from
Compassion. Tara means 'eye' or 'deliverer', born from
Avalokitesvara's tears. A female deity of the Lotus Court in the
Garbhakosa Mandala, she represents the virtue of concentration
of Avalokitesvara. She is situated on the 1st row, 3rd from the
bottom of the Lotus Court. Some Sutras call her the 世间母
"Worldly Mother", the 出世间母 "Renounced Mother", & the 智慧
母 "Wisdom Mother", for she is like the compassionate mother of
all sentient beings. Very popular in Tibet, where she is known as
the "Deliverance Mother" or 度母. In the Mahavairocana Sutra
she is described as colored a mixture of blue & white (green),
resembling a matured lady (see above image). Her palms are
clasp in Padma-anjali, holding a blue lotus. Hallowed like shining
gold, she is smiling & clad in fresh white robes. Though she is
neither strictly green nor white, in Tibet Tara has evolved into
both Green & White (see images below), which are 2 similar
deities. It is believed that Green Tara comes from Avalokitesvara
or Amitabha's left eye, whereas White Tara comes from the
right. Green Tara is the chief deity in the 21 Tara Mandala
formation, & White Tara is also known as the 7 eyed buddha-
bhagavati (she has 3 eyes on the head & 1 on each limb).
Together they perform Avalokitesvara's work of deliverance in
Tibet without fail.
 Green & White Tara 绿度母,白度母

The Garbhakosa Mantra for Tara is:

Namah samanta buddhanam tare tarini karunobhava

svaha

Then there is the more commonly known Mantra of Green Tara,

which is:

Om tare tuttare ture svaha

And there is the longer, less known Mantra of White Tara, which
is:

Om tare tuttare ture mama ayubunirjana bujen inkuruya

svaha
Bodhisattva Stupa-mahasri 卒都波大吉祥菩萨 also known as
the Vajra of Joyous Benefit. Stupa refers to the 5 Elements that
constitutes all sentient beings. This deity manifests the joy of
liberation in the midst of the endless cycles of birth & death that
sentient beings experience. In the Garbhakosa Mandala, he is
located in the middle row of the Lotus Court, 2nd from the top.
His flesh is white, & in each hand holds a fully bloomed lotus.
The lotus in the left hand represents the mind of sentient beings,
& the one in the right the mind of the Buddhas. Together they
represent that the mind of a sentient being is fundamentally no
different from that of a Buddha - the non-dual truth. His mantra
is:

Om aryastupa-mahasri svaha
Bodhisattva Yashodhara 耶输陀罗菩萨 also known as the
Vajra of Demonstration. Yashodhara means "maintaining honor".
She is the consort of Prince Siddhartha, the Buddha's human
form, & the mother of Thera Rahula. In the Garbhakosa Mandala
she is located in the middle row of the Lotus Court, 3rd from the
top. Her fundamental vow is the same as that of Willow-Leaf
Avalokitesvara - to adapt to the different minds of sentient
beings in order to teach them the truth. Her flesh is golden, &
she is richly adorned with jewels, resembling a celestial maiden.
In her left hand is a branch of leaves, which can appear as ever
changing to demonstrate her skillful means. The right hand
forms the mudra of wish fulfillment. Her Garbhakosa mantra is:

Namah samanta buddhanam yam yashodharaya svaha

Bodhisattva Mahasri-mahavidya 大吉祥大明菩萨 also known
as the Vajra of Spiritual Gift. In the Garbhakosa Mandala he is
located in the middle row of the Lotus Court, 3rd from the
bottom. He is flesh-colored, seated on a red lotus. He holds a
stalk of fully bloomed lotus in his left hand & his right hand
forms fist with the little finger protruded. Mahasri implies pure
lotus samadhi, free from birth & death, & mahavidya implies
limitless opportunity to be guided to the Dharma - the highest
gift. His Garbhakosa mantra is:

Namah samanta buddhanam ksah dah ra yam kam

Bodhisattva Mahasrividya 大吉祥明菩萨 also known as the
Vajra of Constant Rejoicing. In the Garbhakosa Mandala he is
located in the middle row of the Lotus Court, 2nd from the
bottom. His flesh is white, & is seated upon a white lotus. In his
left-hand holds a stalk of half bloomed lotus, & the right forms a
mudra of reverence. Together they represent this deity's
constant reverence & joy for all sentient beings that are
journeying towards enlightenment. His mantra is:

Om mahasrividye svaha

And the Garbhakosa version is the same as that of Mahasri-

mahavidya above.
Bodhisattva Sivavahavidya 寂留明菩萨 also known as the
Vajra of the Light of Concentration. This fierce deity represents
the path of Amitabha Dhyana, & manifests the virtue of a calmed
& unmoving mind. In the Garbhakosa Mandala he is located at
the bottom of the middle row in the Lotus Court. Flesh-colored,
he is seated on a red lotus. His left hand forms the mudra of
energy, & the right forms a palm facing outwards. Garbed in
fluttering celestial robes & raising the left knee, he resembles
the Wind Deva. His mantra is:

Om sivavahavidye svaha

And the Garbhakosa version is the same as that of Mahasri-

mahavidya above.
Bodhisattva Padmakulodbhava 莲花部发生菩萨 also known as
the Vajra of Limitlessness. His name means "one who produced
the Lotus Race", & he is limitless in his power to produce. Thus
in the Garbhakosa Mandala he is located at the top of the 1st row
in the Lotus Court. His flesh is white, & is seated on a red lotus.
He holds a stalk of fully bloomed lotus in the left hand, & the
right forms a mudra of consolation. Together they represent the
confirmation that the possibility for sentient beings to realize full
enlightenment is infinite. His Garbhakosa mantra is the same as
that of Mahasri-mahavidya above.
Bodhisattva Gauri-mahavidya 大明白身菩萨 also known as the
Vajra of Releasing Light or Constant Purity. Thus named as he is
a deity manifesting perfect purity & freedom from defilement. In
the Garbhakosa Mandala he is located in the 1st row of the Lotus
Court, 2nd from the bottom. His flesh is pale yellow, & is seated
on a red lotus. In the left hand he holds a fully bloomed lotus &
his right forms a mudra of wish fulfillment. If there are sentient
beings desiring absolute freedom this deity is able to grant their
wishes by his virtue. His Garbhakosa mantra is the same as that
of Mahasri-mahavidya above.
Padma-kundali 莲花军荼利明王 'Kundali of the Lotus', also
called the Vajra of Subduing. In the Lotus Section of the
Garbhakosa Dhatu Mandala, he waits by the right side of
Aryavalokitesvara. He is a Guardian Deity in charge of
differentiating matters. His body is green, wearing celestial
robes. He holds a lotus bud in the left hand and forms a fist
resting on his thigh with the right, showing fierceness. This
represents the ability to subdue obstacles preventing sentient
beings from realizing their inherent Buddha nature. His
Garbhakosa mantra is:

Namah samanta buddhanam dhi sri ham bram svaha

Pratihari 奉教使者 or Servant of the Doctrine. She is only
present in some rare versions of the Garbhakosa Mandala. If she
is present she will be found waiting on the right of Bodhisattva
Bhrkuti. Flesh-colored, she holds a lotus in the left hand & her
right is clenched in a fist on her lap, representing strength of
belief. Her Garbhakosa mantra is the same as Padma-kundali
above.
Left: Tara-ceti 多罗使者 or Servant of Tara. Flesh-colored, waits
on the left of Bodhisattva Tara in the Lotus Court, both hands
clasping a lotus bud. Her Garbhakosa mantra is the same as
Padma-kundali above.

Right: Padmakula-ceti 莲花部使者 or Lotus Servant. They are

celestial servant girls devoted to the service of the deities of the
Lotus Court. She waits on the right of Bodhisattva Gauri-
mahavidya. Flesh-colored, she holds sword & lotus that
represent wisdom & compassion. Her Garbhakosa mantra is the
same as Padma-kundali above.
Left: Padmakula-ceti 莲花部使者 or Lotus Servant. This one
waits on the right of Bodhisattva Laksma-mahavidya in the Lotus
Court. Flesh-colored, her hands are clasped in Padma-anjali
(lotus palms). Her Garbhakosa mantra is the same as Padma-
kundali above.

Right: Padmakula-ceti 莲花部使者 or Lotus Servant. This one

waits on the right of Bodhisattva Yashodhara. Flesh-colored, she
holds a golden dish with a half-bloomed lotus on it. Her
Garbhakosa mantra is the same as Padma-kundali above.
Left: Tri-padmakula-ceti 莲花部三使者 or 3 Lotus Servants.
These 3 wait on the right of Bodhisattva Maha-pratisara in the
Lotus Court. All flesh-colored, the center one holds sword & lotus
whereas the other 2 is clasped in Padma-anjali. Their
Garbhakosa mantra is the same as Padma-kundali above.

Right: Padmakula-ceti 莲花部使者 or Lotus Servant. This one

waits on the right of Bodhisattva Gauri-mahavidya. Flesh-
colored, she holds with 1 hand a golden dish with a half-bloomed
lotus on it. Her Garbhakosa mantra is the same as Padma-
kundali above.

Padmakula-ceti 莲花部使者 or Lotus Servant. This one waits on

the right of Bodhisattva Bhogavati. Flesh-colored, she holds a
golden dish with fresh flowers on it. Her Garbhakosa mantra is
the same as Padma-kundali above.
Ratna-puja 宝供养女 or Jewel Offering, also known as the Vajra
of Offering. They are Puja Devis, celestial beings presenting
various offerings to the deities of the Lotus Court. The above
Devi is kneeled to the right of Cintamani Avalokitevara, holding a
gold plate with a Mani Jewel in it as her offering. Her
fundamental vow is to offer Mani Jewels to all Buddhas in the 10
directions. Flesh-colored. Her mantra is:

Om amogha puja mani-padmavajre tathagata vilokite

samanta prasara hum
Gandha-puja 涂香供养女 or Ground Incense Offering. The
above Devi is kneeled to the right of Udaka-sri Avalokitevara,
holding a stalk of lotus bud in her clasped palms as her offering.
Her fundamental vow is to develop the obstacle removing
wisdom in all sentient beings. Flesh-colored. Her Garbhakosa
mantra is:

Namah samanta buddhanam vishudha gandhobhava

svaha
Dhupa-puja 烧香供养女 or Burning Incense Offering. The above
Devi is seated to the left of Udaka-sri Avalokitevara, holding a
long incense burner as her offering. Her fundamental vow is to
teach all sentient beings to maintain the percepts with her
incense. Flesh-colored. Her Garbhakosa mantra is:

Namah samanta buddhanam dharma-dhatva-nugate

svaha
Mala-puja 蔓供养女 or Garland Offering, also known as the
Vajra of the Great Wheel. The above Devi is seated to the left of
Bodhisattva Mahasri-mahavidya, holding a garland of flowers as
her offering. Her fundamental vow is to show the teachings of
impermanence & casual links of existence to all sentient beings
with her garland. Flesh-colored. Her Garbhakosa mantra is:

Namah samanta buddhanam maha maitreya-bhyud-gate

svaha