Avalokiteśvara is certainly one of if not the most popular Bodhisattva worshiped in Mahayana Buddhism. A Bodhisattva is a being that in the future will become a Buddha, and in Mahayana Buddhism, are dedicated to the salvation of all beings. It should be noted that within the other main branch in the Theravada movement, Bodhisattvas also play some roles, though to a lesser extent. Maitreya is usually the main Bodhisattva venerated by Thervadan Buddhists, though previous lives of the Buddha are also recounted, and Avalokiteśvara at times may also be worshipped, such as communities in Sri Lanka and Thailand. Avalokiteśvara is the form of Chenrizig is also major in Tibetan Buddhism, serving similar functions to East Asian Mahayana schools, albeit with some specialized practices and worship. For the sake of maintaining scope, I'll focus my answer on East Asian Buddhism.

Mahayana Buddhist schools in Vietnam, Korea, and Japan are heavily influenced by Chinese Buddhism, historically due to the power and influence of Chinese Dynasties. In China, Avalokiteśvara experiences a sexual transformation from their early Indian depictions, becoming a female deity in the form of Guanyin or Guanshyin (Perciever of Sounds/the World's Sounds). Guanyin is closely affiliated with the celestial Buddha Amitābha as not only his chief attendant but also his successor. Amitābha Buddha himself is one of the most important Buddhas worshipped in East Asian Mahayana Buddhism. Pure Land Buddhism is the dominant and most popular form of Buddhism in countries such as China and Japan, and common practices involve recitation of Amitābha's name as well as devotion to Avalokiteśvara. In the early periods of Buddhist dissemination in China, various cults evolved centered around different figures. Initially, while the importance of Shakyamuni Buddha as the founder of the religion privileged him as the main devotional Buddha, Maitreya Boddhisatva became popular around the 4th century, due to his affiliation with Tuṣita Heaven and the promises of future salvation. Subsequent cults featured the primordial Buddha Vairocana , Bhaiṣajyaguru, Amitābha, and of course Avalokiteśvara.

Many scriptures and sutras are associated with Guanyin or heavily feature the deity in a central role. Three main distinct cults can be identified from these roles, Guanyin as a compassionate and universal savior as represented in the Lotus Sutra; the chief attendant of Amitābha in the Pure Land Sutras; and as a sage of the holy island of Potalaka in the Flower Garland Sutra. As mentioned before, Pure Land Buddhism is the most dominant school, however, other schools such as Tiantai or Huayan center around the Lotus Sutra and Flower Garland Sutra respectively. These schools were influential in later developments and movements, Huayan philosophy is important in Chan/Zen, and the Tiantai/Tendai greatly influenced Nichiren, Zen, and Shinshu. In the most popular Mahayana sutra, the Heart Sutra, Avalokiteśvara addresses Śariputra, and explains the core concepts of emptiness the five aggregates, and dependent origination. Thus through these movements, Avalokiteśvara in some form or another plays a role as an important devotional figure. It should be noted that in Japanese Buddhism, there are strict boundaries between schools, unlike in China or Vietnam, where Buddhist schools are relatively non-sectarian and mingle with one another.

The popularity of Avalokiteśvara themselves can be associated with their salvational role. As the Bodhisattva of compassion, devotion and practice to Avalokiteśvara often is associated with alleviation of ails, predicaments, or misfortune. The 25th chapter of the Lotus Sutra, The Universal Gate of Guanshiyin, presents a populist and accessible method for salvation. Instead of rigorous practice involving studying, or being virtuous, or meditation, or following certain precepts, or being a vegetarian, or participating in ritual like common Buddhist practices, all one must do is sincerely call upon Guayin's name and they will come to one's aid. There was no discrimination based on status or gender, aid came in both spiritual and worldly form. Here are some excerpts of the chapter (boldened emphasis mine):

At that time the Bodhisattva Inexhaustible Mind (Aksayamati) straightway rose from his seat and, baring his right shoulder and facing the Buddha with palms joined, said: "O World-Honored One! For what reason is the Bodhisattva He Who Observes the Sounds of the World (Avalokitesvara) called Observer of the Sounds of the World?" The Buddha declared to the Bodhisattva Inexhaustible Mind, "Good man, if incalculable hundreds of thousands of myriads of millions of living beings, suffering pain and torment, hear of this Bodhisattva He Who Observes the Sounds of the World and single-mindedly call upon his name, the Bodhisattva He Who Observes the Sounds of the World shall straightway heed their voices, and all shall gain deliverance."

"If a hundred thousand myriads of millions of living beings enter the great sea in quest of gold, silver, vaidurya, giant clamshell, agate, coral, amber, pearl, and other such gems, even if a black wind blows their ship away, carrying it off and plunging it into the realm of the raksasa-ghosts, if there is among them but one man who calls upon the name of the Bodhisattva He Who Observes the Sounds of the World, those men shall be delivered from the troubles [caused by]the raksasas. It is for this reason that he is called Observer of the Sounds of the World.

"If there are beings of much lust who are constantly mindful of and humbly respectful to the Bodhisattva He Who Observes the Sounds of the World, they shall straightway contrive to be separated from their lust. If those with much anger are constantly mindful of and humbly respectful to the Bodhisattva He Who Observes the Sounds of the World, they shall straightway contrive to be separated from their anger. If those of much folly are constantly mindful of and humbly respectful to the Bodhisattva He Who Observes the Sounds of the World, they shall straightway contrive to be separated from their folly. Inexhaustible Mind! Such imposing supernatural power has the Bodhisattva He Who Observes the Sounds of the World, so many are the benefits he confers! For this reason the beings should ever bear him in mind.

Other indigenous Chinese sutras or miracle stories helped to promote and disseminate Guanyin. For example, one story involves Sun Jingde, a soldier wrongfully condemned to death. After chanting a sutra, Sun was to be beheaded, but the blade broke upon falling on his neck. Even after the blade was changed three times, it broke three times. Upon this Sun was pardoned, and when he returned to his room where he worshiped Guanyin, he found three cuts on the neck of the image. The implication is that the icon bore the knife blade for Sun, saving him from death. Stories such as this illustrate the efficacy of devotion to Guanyin. The promises of aid and salvation, through relatively simple and accessible methods, ensured that the common populace worship the Bodhisattva, without advanced procedures and study involved in other Buddhist practices. Guanyin would also develop indigenously with new appearances and manifestations, including as Water Moon Guanyin, White-Robed Guanyin, Child-Giving Guanyin, Guanyin of the South Sea, Fish Basket Guanyin, and Old Mother Guanyin. These specialized forms created new roles and thus new forms of veneration for Guanyin. For example, the Child-Giving Guanyin ensures a healthy child to be delivered for those having fertility challenges. It is also worth mentioning that with the patriarchal Confucian society of China, the female form of Avalokiteśvara and her derivative forms stand out as a deity, allowing for new expressions of religiosity. The association of Guanyin with children and fertility helped to appropriate traditional values of piety of family.

Avalokiteśvara or Guanyin is an important Bodhisattva featured in many sutras and texts across many traditions. With their role and perception as a savior figure, they are accessible for the common layperson and masses, without complicated practice necessary to be granted help. It should again be clarified that most of these scriptures are part of the East Asian Mahayana tradition. Tibetan Mahayana/Vajrayana has their own esoteric and tantric roles and depictions of Avalokiteśvara or Chenrezig, as does Theravadan traditions. Nevertheless, Avalokiteśvara's accessibility in Buddhism has granted them a special role for many Buddhists and laypersons across East Asia.

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References and Further Readings

• Yü, Chün-fang. “Cults of Buddhas and Bodhisattvas.” In Chinese Buddhism: A Thematic History, 70–96. University of Hawai’i Press, 2020.

• Neville, Tove E. Eleven-Headed Avalokiteśvara: Chenresigs, Kuan-yin or Kannon Bodhisattva; Its Origin and Development. New Delhi: Munshiram Monoharlal, 1999.

• Pachow, W. “The Omnipresence of Avalokiteśvara Bodhisattva in East Asia.” Chinese Culture Quarterly 28.4 (1987): 67–84.

• Snellgrove, David. “Celestial Buddhas and Bodhisattvas.” In Encyclopedia of Religion. Vol. 3. Edited by Mircea Eliade, 134–143. New York: Macmillan, 1986.

• Snellgrove, David. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors. 2 vols. Boston: Shambhala, 1987.

• Holt, John. Buddha in the crown: Avalokiteśvara in the Buddhist traditions of Sri Lanka. New York: Oxford University Press, 1991.