The name is certainly masculine, and therefore the pronoun "he" is applicable, though Bodhisattvas are ultimately beyond sex or gender, as many sūtras state, they may appear in any form that benefits beings. This being said, the earliest images of him in East Asia were all masculine, often with a moustache. He began to be depicted as a female, probably because of the association with female saviour goddesses for victims of dangers at sea (called 媽祖, Māzǔ), also further popularised in a Chinese text called the Complete Tale of Guanyin and the Southern Seas (南海觀音全撰). Moreover, Avalokiteśvara's female form proper is Tāra. Tāra, known in Chinese as Duōluó Púsà (多羅菩薩) is popular primarily in tantric esoteric texts, and hence the formalization of Guānyīn when not Tāra as female may have been an attempt to exotericise the female form, as it may have been more popular for cultural reasons.

            The various manifestations of Avalokiteśvara are listed in many places, and it is not necessary to go into them here. However, it is important to note that while Avalokiteśvara is conceived of as a 10th level Bodhisattva, he is also, in female form as the goddess Prajñāpāramitā (also a form of Tāra), the embodiment of the mother of all Buddhas. Hence, he transcends the spatial and temporal divisions of "stages" and "progress" to awakening: just as the Nāga Princess was able to attain awakening instantly by relying upon the principle of the Lotus Sūtra, likewise, time is not a concern when it comes to Avalokiteśvara and awakening. He may be a Bodhisattva, and fully embody the principles of a complete buddha at the same time.

            Avalokiteśvara and Mahāsthāmaprāpta also appear in sūtras regarding Amitābha Buddha, appearing on either side of Amitābha. This was the fulfilment of their vow to join Amitābha, who was their father, the king Dharmākara, and preside over his Buddha Land, Sukhāvatī (The Land of Bliss), as Buddhas themselves, after his parinirvāṇa. Hence, Avalokiteśvara is often depicted with Amitābha in his crown.

Overall Teaching

Those who recall and rely upon Avalokiteśvara will be saved from danger.

Summary

1.     Akṣayamati asks the Buddha why Avalokiteśvara is called that.

2.     The Buddha explains that if beings hear of and wholeheartedly chant the name of Avalokiteśvara, he will free them from their suffering. This is illustrated in the following situations:

                        i.         Avalokiteśvara would enter fires and protect those within from being burned.

                       ii.         Those adrift at sea would reach shallows.

                     iii.         Those who encounter demons will be free from their danger.

                     iv.         Weapons that may hurt them will shatter.

                       v.         Demons who wish to afflict them will be unable to see them.

                     vi.         Those bounded will be set free.

                    vii.         Caravan leaders will be protected from robbers. (56c)

                  viii.         Those with sensual desires will be freed therefrom.

                     ix.         Those with anger will be freed therefrom.

                       x.         Those confused will be freed therefrom.

                     xi.         Those who wish to have a baby boy or girl will have such.

                    xii.         Their merit will never be in vain.

3.     The Buddha explains that the merit of those who rely on Avalokiteśvara and make him offerings for even a moment will be equal to those who do the same to any other infinite numbers of bodhisattvas.

4.     The Buddha then explains that Avalokiteśvara takes on the following forms for the benefit of sentient beings who will be benefited by those forms in particular:

                        i.         Buddha.

                       ii.         Pratyekabuddha.

                     iii.         Śrāvaka.

                     iv.         Brahma.

                       v.         Śakra.

                     vi.         Īśvara. (57a)

                    vii.         Maheśvara.

                  viii.         Great commander of the devas.

                     ix.         Vaiśravaṇa.

                       x.         Minor king.

                     xi.         Wealthy man.

                    xii.         Householder.

                  xiii.         State official.

                  xiv.         Brahman.

                    xv.         Monk.

                  xvi.         Nun.

                 xvii.         Layman.

               xviii.         Laywoman.

                  xix.         Wife.

                    xx.         Boy or girl.

                  xxi.         A non-human.

                 xxii.         Vajrapāṇi.

5.     Because Avalokiteśvara displays various forms throughout the world to save beings, the Buddha explains that Akṣayamati should pay homage to him.

6.     He bestows fearlessness, hence everyone in this world calls him Abhayaṃdada (Giver of Fearlessness).

7.     Akṣayamati then offers his jeweled necklace to Avalokiteśvara. Who at first cannot accept it, but accepts it after the Buddha entreats him to accept it for the benefit of those present. (57b)

8.     Akṣayamati asks the same question in verse, and the Buddha repeats, with some variation in terms of the dangers he can rescue beings from, the same qualities as above in verse form. (57c-b)

9.     Dharaṇiṃdhara Bodhisattva declares that the merit will not be small for those who hear this chapter, and eighty-four thousand beings aroused bodhicitta ("the thought of ... enlightenment"). (58b)

Analysis

Tao-sheng explains that since beings are of different capacities, the Buddha taught this chapter for those who may benefit from relying upon one person. This is because, if someone is capable of holding only one person in high esteem, it is thereafter possible for them to hold anyone in high esteem. Hence this chapter can be considered as a gateway to refuge in the Buddha and his teachings for those whose conditions suit such a method. But Tao-sheng points out that this emphasis on one being "should not be interpreted as [the Buddha's] favour of one prevailing over another." (Kim, 526-7)

            As regards the chapter's title, the Buddha's aim is "universal" liberation of all beings, and he penetrated the supernatural, hence it is considered a "gateway." (Kim, 527)

            As regards the claims of the chapter, Tao-sheng states that while beings are of different capacities and certainly some cannot be uplifted without the correct spiritual conditions, it thereby does not seem apparent that one can be saved merely be reciting a name. Yet, this chapter claims such a feat is possible. This is because Avalokiteśvara teaches the way to liberation, he is capable of propagating this sūtra. Therefore, when beings rely upon him, they trigger the conditions for awakening, triggering the teacher's skilful means of "all-embracing propagation." When the actions of that "all-embracing propagation" are put into motion, Tao-sheng asks, "how can their [liberation] (mokṣa) be an empty [word]?" (Kim, 528) In the same way, if one truly sees the Dharma, how can one perceive any situation with fear? Can one truly perceive oneself in a situation of danger if they penetrate through delusion to an understanding of dependent origination/thusness? According to beings needs, however, the propagator of the Dharma manifests. Avalokiteśvara can thus appear in various forms. But the Dharma is one. (Kim, 528)