# Cundi Bodhisattva

Cundi, also known as the Buddha Mother or Mother of Seventy Million Buddhas, is an important bodhisattva in Chinese and esoteric Buddhism, traditionally known for responding readily to sincere practice. In Chinese Buddhism, she is regarded as a manifestation of Guanyin. In esoteric traditions, she is called the Mother of Buddhas because her practice gives rise to the virtues of countless Buddhas.

For an example in Buddhist art, see the National Palace Museum's [description of a Song-dynasty painting of Cundi](https://digitalarchive.npm.gov.tw/Collection/Detail/14264?dep=P).

## Her image and the objects she holds

The following introduces Cundi's forms and the symbolic meanings of the objects she holds. These associations with virtues are symbolic explanations. Forms and arrangements of objects may vary across ritual texts and artistic traditions.

Cundi may be shown with two, four, eight or as many as eighty-four arms. The most familiar form has one head, three eyes and eighteen arms.

**Three eyes:** These stand for the Buddha eye, Dharma eye and wisdom eye, seeing beings and the Dharma realm throughout past, present and future.

**Eighteen arms:** These represent the eighteen qualities unique to a Buddha, and also the ability to help beings throughout the eighteen domains of experience.

**The central hands:** Held before the chest, they form Cundi's hand gesture, or a gesture of teaching.

**The other hands:** They hold objects such as a garland, vajra, banner, open lotus, vase, cord, wheel, conch, auspicious vessel, prayer beads and sword. These represent different forms of help: averting trouble, increasing well-being, bringing people together and overcoming obstacles.

**The lotus seat:** Her body is pale yellow or white with a reddish tone. Wearing a crown and celestial robes, she sits on a lotus supported by the two dragon kings Nanda and Upananda.

## Scriptures and stories

Cundi practice is based on texts including Vajrabodhi's Chinese translation of the [*Great Dharani Sutra of Cundi, Mother of Seven Kotis of Buddhas*](https://buddhism.lib.ntu.edu.tw/FULLTEXT/sutra/T/T20n1075.pdf) (T1075) and Amoghavajra's [*Dharani Sutra Spoken by the Mother of Seven Kotis of Buddhas*](https://tripitaka.zensoul.org/T/T1076/1) (T1076). The accounts below distinguish their sources.

**The number and title “seven kotis”:** *Koti* (Sanskrit koṭi) is an ancient Indian numerical unit. In the commonly used system, one koti is ten million, so seven kotis is seventy million (70,000,000). Older Chinese translations also use the character 億 (*yi*), but its value in ancient Buddhist texts should not automatically be equated with the modern Chinese hundred million. See the [koti entry in the *New Comprehensive Jodo Shu Dictionary*](https://jodoshuzensho.jp/daijiten/index.php/%E4%BF%B1%E8%83%9D).

Amoghavajra's opening describes a dharani “spoken by seven kotis of Buddhas of the past”; Vajrabodhi's version also links its proclamation to past Buddhas and the present Buddha. As a doctrinal and symbolic interpretation of the title, “Buddha Mother” expresses purity and great compassion giving rise to the virtues of Buddhas.

**The Buddha's teaching at Shravasti:** Amoghavajra's version describes Shakyamuni at Jeta's Grove, Anathapindika's monastery. Out of compassion for future beings with little merit and harmful karma, he enters Cundi samadhi and teaches the dharani spoken by seven kotis of past Buddhas. This expresses his compassionate concern for future beings and provides a scriptural basis for later Cundi practice.

## What makes the practice distinctive

**Broadly welcoming, without excluding those not yet pure**

Daodian's Liao-dynasty compilation, [*Essential Teachings for Attaining Buddhahood through the Complete Integration of Exoteric and Esoteric Practice*](https://www.shidianguji.com/zh/mid-page/7409040333918650405), describes Cundi recitation as open without distinguishing purity from impurity. Monastics, householders and people whose lives are not yet pure can begin to practise. This accessibility is a point emphasised in a later treatise, rather than a guarantee of an unconditional response.

Being able to begin is distinct from the requirements of practice. Amoghavajra's sutra also speaks of lay bodhisattva practitioners remaining firm in observing precepts, and of monastic bodhisattva practitioners keeping their precepts and practising according to the teaching. Daily recitation should be connected with ethical conduct, intention and the relevant ritual guidance.

**Worldly wishes and the path to liberation**

In Cundi devotion, common worldly wishes include relief from disasters and illness, long life, greater merit, the settling of disputes, having children and family harmony. These are close to people's everyday concerns.

The scriptures describe benefits of recitation and practice such as clearing harmful karma, growing in wisdom and progressing towards unsurpassed awakening. These accounts are connected with practice according to the teaching and should be understood within the chosen translation, rather than as promises that every wish will be fulfilled immediately.

**The Cundi Mantra and mirror altar**

The Cundi Mantra is one of the Ten Short Mantras used in Chinese Buddhist morning and evening services. The following distinguishes the praise verse, complete mantra and mantra heart in a common Chinese Buddhist recitation. The mantra is romanised here; transcriptions vary across translations, so practitioners should follow their chosen recitation text.

**Praise verse:** “I bow and take refuge in perfect accomplishment. With my head to the ground, I honour the seven kotis of Buddhas. Now I praise great Cundi and ask for compassionate protection.” This is praise and a request for protection, rather than part of the mantra itself.

**Complete mantra:** Namo Saptanam Samyaksambuddha Kotinam Tadyatha Om Cale Cule Cundi Svaha.

**Mantra heart:** Om Cale Cule Cundi Svaha.

Cundi practice also includes a mirror altar. Daodian's compilation describes an unused new mirror as sufficient for this altar, emphasising its accessibility. Its preparation, recitation and visualisation should be learned from the relevant ritual text; a particular mirror shape or Sanskrit inscription on its back should not be presented as a universal requirement.

Cundi's birthday is observed on the sixteenth day of the third lunar month. Chinese Buddhist teachers who encouraged this practice include the Ming masters Yunqi Zhuhong, known as Lianchi, and Ouyi, as well as Master Daodian, mentioned in the *History of Liao*.

## Her place in this temple

Traditionally, Manjushri and Samantabhadra stand on either side behind the main Buddha in the Mahavira Hall, representing wisdom and practice. Since both are already enshrined in this temple's Flower Adornment Three Sages Hall, Cundi and Mahamayuri take these places here.

The emphasis moves from understanding and action on the path to Buddhahood to turning poison into medicine, responding compassionately to people's wishes and bringing open and esoteric teachings together.

The arrangement also expresses their deep vows to clear worldly and spiritual obstacles so that practitioners can continue towards full awakening.