This blog is about spiritual awakening, maps and stages, the blinding effects of our strong momentum/conditioning (karmic propensities), view, realization, experience, etc. If you're new here, I recommend going through the 'Must Reads' articles (see sidebar). For discussions you are welcome to join the Awakening to Reality Facebook group
For all new to Awakening to Reality blog, I highly recommend reading the 'Must Read' articles on the right panel, such as
"Thusness/PasserBy's Seven Stages of Enlightenment" (Available in multiple languages: AR, DA, DE, EN, ES, FR, HI, ID, IT, JA, KO, NE, PL, PT-BR, PT-PT, RU, TA, TH, VI, ZH) - Exploring a series of experiential awakenings and insights into the nature of pristine consciousness.
You are welcomed to join our discussion group on Facebook - https://www.facebook.com/groups/AwakeningToReality/ (Update: Facebook group is now closed, however you can join to access the old discussions. It is a treasure trove of information.)
If you are interested in realizing and actualizing these insights, do read the following (free) e-books:
1) The Awakening to Reality Practice Guide by Nafis Rahman:
Feedback: "The shortened AtR guide is very good. It should lead one to anatta (the experiential realization of no-self) if they really go and read. Concise and direct." - Yin Ling
This is the original 1300+ pages document upon which the practice guide and abridged guide is based.
Feedback: "I also want to say, actually the main ATR document >1200 pages helped me the most with insight. I am not sure how many have the patience to read it. I did it twice 😂 it was so helpful and these Mahamudra books supported ATR insights. Just thought to share.", "To be honest, the document is ok [in length], because it’s by insight level. Each insight is like 100 plus pages except anatta [was] exceptionally long [if] I remember lol. If someone read and contemplate at the same time it’s good because the same point will repeat again and again like in the nikayas [traditional Buddhist scriptures in the Pali canon] and insight should arise by the end of it imo.", "A 1000 plus pages ebook written by a serious practitioner Soh Wei Yu that took me a month to read each time and I am so grateful for it. It’s a huge undertaking and I have benefitted from it more that I can ever imagine. Please read patiently." - Yin Ling
Listening to PDFs on iPhone, Android, Windows, and Mac
This guide walks you through downloading and listening to PDF files on various devices using text-to-speech (TTS) features.
iPhone
Download the PDF Files
Open Safari on your iPhone.
Go to the provided Box.com link containing the ZIP file with PDFs.
Tap the ZIP file to download it, then tap again to extract in the Files app.
Add PDFs to Books
Open the Files app.
Find the folder with the extracted PDFs.
Select the PDFs, then tap Share.
Choose Copy to Books to add them to your Books library.
Listen with Spoken Content
Go to Settings > Accessibility > Spoken Content.
Enable Speak Screen and Speech Controller.
Open a PDF in the Books app.
Tap the speech controller icon (the small floating button).
Tap the Play button on the speech controller to begin reading aloud.
Android
Download the PDF Files
Open Chrome and visit the Box.com link.
Tap the ZIP file to download it, then extract its contents using a file manager.
Open PDFs in a PDF Reader
Open your file manager.
Locate a PDF and open it with your preferred PDF reader app.
Use Text-to-Speech
Option A: Download a TTS app such as Voice Aloud Reader (or explore the latest options on the Google Play Store).
Open the TTS app, grant permissions, and choose a PDF to listen to.
Option B: Use built-in TTS in Android’s Accessibility settings:
Go to Settings > Accessibility > Text-to-Speech Output.
Configure the settings and enable TTS for PDF reading.
Windows
Open Microsoft Edge or Adobe Acrobat Reader.
Open your PDF file.
In Microsoft Edge, click the book-with-speaker icon; in Acrobat Reader, go to View > Read Out Loud.
Select Read Aloud and use the playback controls.
Adjust reading speed and voice under Voice options (in Edge) or Preferences (in Acrobat).
Stop reading by clicking the X in the control bar.
Note: “Read Aloud” works best for text-based PDFs and may not function properly with scanned PDFs.
Mac
Use Preview or Apple Books
Preview
Open your PDF in Preview.
Go to Edit > Speech > Start Speaking (or enable the Speak Selection shortcut in System Settings > Accessibility > Spoken Content).
Apple Books
Double-click the PDF to open it in Books (or drag and drop it into the Books app).
Use VoiceOver (press Command + F5 to activate) or the Speak Selection feature in Accessibility settings to have the text read aloud.
Configure macOS TTS Settings
Go to System Settings > Accessibility > Spoken Content.
Enable Speak Selection or Speech Controller, choose your voice, and adjust the speaking rate.
Tip: Make sure your PDFs are text-based (i.e., not just images). If your PDFs are scanned documents, you may need Optical Character Recognition (OCR) software before using text-to-speech.
With these steps, you can easily listen to PDFs on your iPhone, Android, Windows PC, or Mac. If you want to explore advanced voice options or speed controls, check out third-party TTS apps and system accessibility settings to find the best setup for you.
I've developed a software program that significantly improves the formatting of the Krodha Reddit compilations. Additionally, I've updated the links to provide access to these better-formatted DOCX outputs.
I'm gradually uploading the Audio Recordings of these Krodha (Kyle Dixon) Reddit compilations to SoundCloud!
Check out the link below, and be sure to keep an eye out—I'll be adding more in the coming days and weeks. Stay tuned!
If anyone hasn't read them yet, I highly recommend them. John Tan and I think his writings are very clear and come from deep insight. A decade ago, John Tan commented on the depth of Kyle's writings, noting they are as insightful as those of Buddhist masters. He advised taking Kyle's insights seriously. He commended Kyle's writings more recently too.
Link to my code/software to improve doc file formatting: https://app.box.com/s/0g60kt0lwqliu4x64j0j5d19o3pxk2gn - scroll way down to see what the program does. But before that, here's a summary of the Krodha compilations by ChatGPT:
Subjects Discussed Includes:
Karma and Its Dynamics
How individual karma affects one’s attraction to Buddhist teachings and the concept of “group karma.”
The Nature of Self and No-Self (Anatta)
Debates over whether a permanent self exists.
Various interpretations of selflessness and the experiential realization of “no-self.”
Emptiness, Nonarising, and Illusion
Discussions on the emptiness (śūnyatā) of phenomena.
Comparisons between conceptual constructions and the nonarising (anutpāda) nature of reality.
Meditation and Paths to Enlightenment
Differentiating between practices such as vipaśyanā (clear insight) and deliberate mindfulness.
The critical role of meditation (dhyāna and samādhi) for attaining awakening.
Dzogchen, Vajrayāna, and the Role of the Teacher
The necessity of direct introduction and qualified guidance in Dzogchen practice.
The unique methods of Vajrayāna (e.g., “taking the result as the path,” empowerment, and transformation versus renunciation).
Comparative Perspectives Among Buddhist Traditions
Differences among Tibetan Buddhism, Thai Forest, Zen, Theravada, and even comparisons with Hindu and Advaita Vedanta views.
Debates on supernatural elements, reincarnation of rinpoches, and lineage transmission.
Practical and Ethical Issues in a Buddhist Context
Real-life challenges such as dealing with alcoholism and considerations regarding organ donation.
Broader social topics including views on abortion, the ethics of practice, and the nature of conventional versus ultimate truth.
Philosophical and Textual Exegesis
Analyses of classical texts and suttas (e.g., the Daśasāhasrikāprajñāpāramitā, Kāḷakārāmasutta) to elucidate doctrinal points.
Interpretations of direct perception, the transformation of consciousness, and the interplay between conceptual thought and nonconceptual experience.
Overall Summary:
The documents form a comprehensive compilation of Kyle Dixon’s (Krodha’s) Reddit postings, offering deep dives into various aspects of Buddhist philosophy and practice. The posts range from theoretical debates—such as the nature of self, emptiness, and the illusory quality of phenomena—to practical advice on meditation and ethical living. There is a strong focus on how different Buddhist traditions (from Theravada to Tibetan Vajrayāna and Dzogchen) address the transformation of mind, the importance of direct experiential insight, and the necessity of teacher guidance. In addition, Krodha touches on how contemporary issues (like personal challenges or social ethics) intersect with traditional Buddhist teachings, providing a bridge between ancient doctrines and modern life challenges. Overall, the collection reflects a thoughtful and in‐depth exploration of Buddhist thought, inviting readers to consider both doctrinal subtleties and practical applications of the buddhadharma.
What the program does
Identifies conversation blocks
The code scans through the DOCX file’s paragraphs.
Whenever it encounters a green‐colored paragraph, it treats it as a “Topic Title” and starts a new conversation block.
Determines speaker roles based on font size
Large‐font text at the start of a block is labeled “Someone wrote:” (the user or an external voice).
Small‐font text at the start is labeled “[Krodha replied:]” (or any custom name specified).
Subsequent paragraphs within the same conversation block are classified as either additional “Reply” paragraphs (if small font) or as “Quote” paragraphs (if large font).
Merges consecutive paragraphs
If multiple consecutive paragraphs belong to the same role—either multiple “Krodha replied:” or multiple “Quote:” paragraphs—they are merged into a single block of text.
This helps avoid repetitive labels (“Quote:”, “Quote:”, “Quote:” repeatedly) and keeps each type of content in one continuous flow.
Outputs a streamlined conversation
The program then reconstructs each conversation block into a clean text format with consistent headings, speaker labels, and quotes.
Finally, it saves the result as a new DOCX file with neatly segmented paragraphs.
Why the output is superior
Consistent, well‐defined structure
Instead of free‐floating text that forces you to guess who’s speaking, you end up with a clear “Topic Title,” then labeled sections such as “Someone wrote: …,” “Krodha replied: …,” and “Quote: ….”
Reduced clutter
By merging consecutive quotes and replies, the final text looks simpler and more readable, without repeated “Quote:” or “Krodha replied:” lines over and over.
Enhanced readability
Because the program removes extra formatting quirks (like varying font sizes in the middle of paragraphs or random line breaks), the final conversation flow is easier to follow.
Better for referencing and organization
Each topic remains distinct and labeled, making the document easier to navigate, reference, and link to specific points.
Benefits for text-to-speech and AI/MP3 recordings
Clear separation of voices
Text-to-speech engines benefit from having explicit speaker labels. This makes it more natural to switch between different AI voices or intonation cues (“Narrator says: …,” “Person replies: …,” etc.).
Easier editing and voice assignment
If you’re using an AI voice-over tool that can assign different voices to each speaker, having standardized tags (“Someone wrote:,” “Krodha replied:,” “Quote:”) simplifies that process.
Improved user experience
People listening to an audiobook or MP3 version will find it more natural if the content is distinctly chunked into “Topic Title” and well-labeled speaker segments, rather than hearing random paragraphs that lack context.
Streamlined script for further processing
Any downstream tools—e.g., for summarization or sentiment analysis—will have an easier time when the text is already broken down by speaker and quotes.
The collection of texts in this page highlights the transformative power of sincere Buddhist devotion—especially through the chanting of the names and sacred mantras of Avalokiteśvara (Guanyin) and related Bodhisattvas. Personal encounters, vivid visions, and miraculous events are presented as evidence that a pure, selfless faith can invoke these enlightened beings to intervene in daily life. Central to the teachings is the understanding that without transcendent wisdom (prajñā), all worldly phenomena are mere illusions; only by realizing core principles like non-self, dependent origination, non-arising and emptiness can one access true liberation.
Miracles are recounted in striking detail—from averting torrential rains at large public gatherings to stopping dangerous fires—illustrating that the power of these sacred chants is not accidental but the result of heartfelt, selfless practice. Venerable Master Hui Lu’s commentaries serve to elucidate these phenomena, integrating teachings from Zen, Pure Land, and other Buddhist traditions. His explanations stress that by cultivating an unselfish mind and turning away from conceptual attachments, practitioners can experience profound benefits and direct protection from the Buddhas and Bodhisattvas.
A modern, personal account further reinforces this message. In the narrative by Greg Goode, his wife endures a harrowing period of detention and uncertainty, only to find solace and strength in chanting Kwan Yin’s sacred verses. Her steadfast practice not only helped her cope with overwhelming hardship but also appeared to contribute to her eventual release—demonstrating that the blessings of compassionate deities are accessible in even the most challenging circumstances. Together, these texts invite readers to embrace sincere devotion as a means of transforming suffering into liberation and of awakening the inner light that connects all beings.
——————————————————————
If not for the numerous personal encounters, visions, and miraculous experiences I've had involving Avalokiteśvara and Tara, I might not have developed such unwavering faith in the powers of Buddhas and Bodhisattvas. Yet these miraculous experiences are not unique to me alone; countless others have had similar encounters, as you will discover by reading further.
In his commentary on the Guan Yin text, Ven. Hui Lu eloquently explains profound realizations such as anātman (no-self), dependent origination, non-arising, and emptiness.
Master Hui Lü, another esteemed master from Taiwan, possesses profound clarity and insight. He is an awakened teacher who integrates teachings from both Zen and Pure Land traditions and is a lineage holder of both the Caodong and Linji schools of Chan (Zen).
Master Hui Lu (慧律法师)'s biography can be found below, after the article — you’ll need to scroll down past it.
If you understand Chinese, you can watch the YouTube video here. For English speakers, a translation is provided below.
YouTube Video:
Transcript with English Translations:
Paragraph 1
English Translation:
Buddhist Disciples Library
Venerable Master Huilu’s “Miraculous
Responses of Guanyin”
Original Text:
佛弟子文库
慧律法师《灵感观世音》
Footnotes/Annotations (if any):
None.
Paragraph 2
English Translation:
Namo Fundamental Teacher Shakyamuni
Buddha! Namo Fundamental Teacher Shakyamuni Buddha! Namo Fundamental Teacher
Shakyamuni Buddha!
Original Text:
南无本师释迦牟尼佛！南无本师释迦牟尼佛！南无本师释迦牟尼佛！
Footnotes/Annotations (if any):
“Namo” is a transliteration of the Sanskrit word
meaning “homage to.”
“Fundamental Teacher” translates 本师 (běn
shī).
Paragraph 3
English Translation:
Alright, please lower your palms.
Original Text:
好，请放掌。
Footnotes/Annotations (if any):
None.
Paragraph 4
English Translation:
Venerable Dharma Master, all you lay
practitioners, all volunteers, Amitābha to everyone!
Original Text:
法师，诸位居士、诸位义工，大家阿弥陀佛！
Footnotes/Annotations (if any):
Amitābha is customarily transliterated as “Amituofo”
in Chinese contexts, signifying homage to Amitābha Buddha and often used
as a greeting.
Paragraph 5
English Translation:
Ever since this Lecture Hall was
founded in 1989 up until today, 2005, at every Water and Land Dharma Assembly
on October 25, as well as during regular Eight Precept Retreats, the Three
Thousand Buddhas ceremony for the Lunar New Year, and the Liang Huang Dharma
Assembly, we have always been greatly supported by all the compassionate lay
protectors and great volunteers who arouse the heart of a bodhisattva to help
this Lecture Hall. On behalf of the Triple Gem, I, the Master, wish to express
my gratitude and thank you all!
Water and Land Dharma Assembly (水陆法会) is a
grand Mahayana Buddhist ritual to deliver beings from suffering—those on
land, in water, and in various realms.
Triple Gem refers to the Buddha, the Dharma, and the
Sangha.
“Master” here refers to Venerable Master Huilu.
Paragraph 6
English Translation:
All you volunteers have sacrificed
your time, sacrificed your youth, and devoted your physical strength—indeed,
your entire selves—to this Lecture Hall. A bodhisattva who arouses such a mind
will inevitably become a Buddha. As for me, the Master, because you are the
ones doing the work, the only way I can repay you is by offering you the
Dharma.
Dharma is our true life. Our present
life in this world is very short; however, the dharmakāya and wisdom-life are
everlasting. Therefore, we must clearly recognize that if you possess prajñā,
you possess everything. This is extremely important. Without prajñā thought and
prajñā wisdom, everything we have is just an illusion—nothing real.
Prajñā (般若) is a transliteration of the
Sanskrit term for “transcendent wisdom.”
“Illusion” here translates 幻化
(huànhuà).
Paragraph 8
English Translation:
Today is September 24, 2005, the day
of the volunteers’ assembly. The teaching I want to give today is “Miraculous
Responses of Guanyin.”
Original Text:
那么，今天我们是二○○五年九月二十四日义工大会，师父今天要开示的就是灵感观世音。
Footnotes/Annotations (if any):
“Guanyin” is the commonly used short form of
Guanshiyin or Guanzizai Bodhisattva in Chinese Buddhism. The text title “灵感观世音” is
rendered here as “Miraculous Responses of Guanyin.”
Paragraph 9
English Translation:
For everyone, Guanyin Bodhisattva is
not at all unfamiliar. Everywhere in Mahayana Buddhism, there is a close
connection with Guanyin Bodhisattva: reciting the Universal Gateway
Chapter—Guanyin Bodhisattva; the Six-Syllable Great Bright Mantra—Guanyin
Bodhisattva; the Great Compassion Mantra—Guanyin Bodhisattva; even when we hold
a Buddha-Name Recitation Retreat and do the grand dedication of merit, we still
must chant Guanyin Bodhisattva. Throughout Chinese history, those who have
experienced responses from reciting the name of Guanyin Bodhisattva are beyond
measure in the trillions, including myself: I too have received the
compassionate blessing of Guanyin Bodhisattva.
“Universal Gateway Chapter” refers to the “Universal
Door Chapter” or “Chapter of the Universal Gateway of Guanshiyin
Bodhisattva” (普门品) from
the Lotus Sūtra.
“Six-Syllable Great Bright Mantra” (六字大明咒) is commonly known as Om Maṇi Padme Hūm.
“Great Compassion Mantra” (大悲咒) is
often attributed to the Thousand-Armed Thousand-Eyed Guanyin Sūtra.
“Holding a Buddha-Name Recitation Retreat” (打个佛七) is an intensive session of chanting Amitābha
Buddha’s name.
Paragraph 10
English Translation:
Let me give you an example: ten years
ago, I was at the Clementi Stadium in Singapore. At that time, the power of
invoking Guanyin Bodhisattva was extraordinarily strong. The organizers had
spent six months preparing and invested a lot of money. But before the talk was
about to begin, dark clouds filled the sky with thunder and lightning. I
thought to myself: “That’s going to be trouble! This is an open-air stadium
with tens of thousands of people—if it starts pouring, what should we do?” At
that moment, I prayed, reciting “Namo Guanyin Bodhisattva,” visualizing Guanyin
Bodhisattva holding a parasol over the entire stadium. It was incredibly
miraculous! Some might question what I am saying, but in the course of the
whole talk… not a single drop of rain fell. When I finished speaking and
everyone boarded their tour buses and went out, the roads outside were flooded.
In other words, only that Clementi Stadium had no rain. All other parts of
Singapore rained heavily, so much so that there was flooding. Let me tell you:
with utmost sincerity, you can move the Buddhas and Bodhisattvas, but you must
not be selfish; you cannot have a selfish intention.
“Namo Guanyin Bodhisattva” is the Chinese
transliteration of homage to Guanyin.
“Visualizing Guanyin Bodhisattva holding a parasol” is
a common Buddhist practice of contemplative or supplicatory visualization.
[Continued in next message]
Paragraph 11
English Translation:
Let me share another great miraculous
response: it happened at the Zhonghe Stadium, which was also an open-air event
organized previously by Venerable Wukong. That day, it rained extremely heavily
throughout Taipei City from morning until afternoon— it never stopped. I was
thinking, “That’s big trouble, the rain is so heavy!” In the afternoon, someone
called me: “Venerable Huilu, it’s raining so hard—are we still going to hold
the event?” I said, “Yes! Of course we will hold it, right? The vajra is not as
strong as our vow. Let’s do it!” After all, we mere ordinary people have no
method to control the weather—dense clouds everywhere, it seemed impossible for
the rain to stop. But 7:30 p.m. was approaching, and the stadium would soon be
filled with thousands of people. What could we do? When we arrived, everyone
was still holding umbrellas and raincoats. Still, we carried on. When the
appointed time came—7:30—the car carrying me arrived. The moment I opened the
car door, the rain stopped. It just stopped like that. As I ascended the stage
to speak, there was no rain throughout the entire talk. Only after I finished
the talk, concluded, and tapped my wooden clapper to mark the closing, did it
start pouring again. Once the teaching was over, down came the rain in buckets.
You cannot time it that accurately just by chance. I, too, have received the
compassionate help of Guanyin Bodhisattva.
Zhonghe (中和) is a district in New Taipei
City, Taiwan.
“金刚不坚，愿力唯坚”
literally means “Even a vajra is not truly firm; only vow-power is truly
firm.” It underscores how strong determination or vow-power surpasses even
the hardness of a vajra (diamond).
Paragraph 12
English Translation:
There was another time at a
university, and the experience was truly exceptional! Once, I went to the
library to read the Essence of Grandmaster Yin Guang. After finishing, I was
rushing to the Ciguang Library in Taichung to listen to the lay teacher Li Bingnan.
At that time, I was only a second-year college student, yet I was already very
devout in chanting the Buddha’s name. I hurried to attend his teaching. I did
not notice anything unusual while listening, but afterwards, when I got on the
bus, I realized—oh no! My entire bunch of keys—really a large bunch—was
missing! I had no idea where I’d lost them. This was disastrous! I had a
part-time job in the water resources lab at Feng Chia University because my
family was poor. My grades were decent, so I worked in the hydraulic
observation lab. Now I’d lost the entire set of keys! Keys to the lab, to my
room, to the professor’s lounge… everything gone. Without them, I could not
enter anywhere. After listening to the teaching at the Ciguang Library, it was
already 9:30 p.m. Feng Chia University is huge—where would I even start looking
for a lost bunch of keys? Suddenly, it came to mind: “Isn’t Guanyin Bodhisattva
said to be greatly miraculous?” With no other option—no money, no backup keys,
how would I get into my room or the water resources observation lab the next
day? That night, I also had nowhere to sleep; I couldn’t even get in without
the keys. So, I started chanting “Namo Guanyin Bodhisattva,” praying for
compassionate protection—because I was really poor. I implored, “Guanyin
Bodhisattva, you know I’m very poor. I truly have no money. My keys are lost,
and I’m not sure what to do.” At the same time, I tried to remember where I
could possibly have dropped them. Perhaps earlier I had been on some patch of
grass near the medical clinic in Feng Chia University, maybe I had been fooling
around, tumbling around, so they might have fallen off there. I wasn’t sure. I
had no choice, so I chanted “Namo Guanyin Bodhisattva” all the way back, hoping
the Bodhisattva would help. Indeed, as soon as I reached the small patch of
grass near the medical office in Feng Chia University, I took a step or two,
walked over, crouched down, reached out my hand, and grabbed the entire bunch
of keys in one go—didn’t miss even by 0.1 centimeter! From that moment on, I
have felt a profound connection with Guanyin Bodhisattva.
Essence of Grandmaster Yin Guang (《印光大师菁华录》) refers
to a collection of teachings by Great Master Yin Guang (印光大师), a
renowned master in modern Chinese Pure Land Buddhism.
Taichung (台中) is a city in Taiwan; Ciguang (慈光) Library
is a Buddhist library.
Feng Chia University (逢甲大学) is a university in Taichung City, Taiwan.
Paragraph 13
English Translation:
There was yet another response, which
was not so fortunate. When I was a freshman, layman Zhuang from Feng Chia
University’s Department of Architecture—he had a scooter, a Vespa, a type of
motor scooter—gave me a ride from Feng Chia University in Taichung to see
Venerable Chang at a certain place. At that time, I was just beginning to learn
Buddhism for the first time. When I saw Venerable Chang, I knelt down to pay
homage to him. I didn’t understand much of the Dharma, as I had just begun.
Venerable Chang said, “Yiqian, in your spare time as a layperson, recite the
name of Guanyin Bodhisattva more often, okay?” While he spoke, we could not say
“no,” so we nodded our heads. Then we headed back down the mountain because we
had to attend classes on Monday. We were going to an area called Shuili
(Waterli) in Nantou County. In those days, Shuili was not as accessible as it
is now. The roads were quite hilly and winding, not large at all. Today they’ve
widened Shuili’s roads, but it wasn’t like this back then. We rode along,
crossing mountains and ridges. I was on that Vespa behind layman Zhuang, and I
kept remembering Venerable Chang’s words: “Yiqian, as a layperson, do recite ‘Namo
Guanyin Bodhisattva’ often, all right? It’s very miraculous!” While traveling,
I kept thinking about his words. However, I was that kind of person—my temper
was very peculiar, even as a freshman I was very arrogant—I thought: “Can this
really be possible? Has anyone really seen Guanyin Bodhisattva? I don’t believe
it. Guanyin Bodhisattva, if you truly exist, then give me a response!” We were
on the road, and I couldn’t figure out what sort of response to request. I
hadn’t said a word to layman Zhuang about this. Then a thought arose: “Well
then, maybe a simple traffic accident wouldn’t be too bad, that would count as
a response from Guanyin Bodhisattva, right?” No sooner had this idea formed in
my mind—just one second—than the scooter gave out; the entire scooter went
flying, and we were propelled a couple of meters away, right near a cliff. As
we were tumbling over I thought, “Oh, here it is, a response! Great, that’s
enough now, don’t go any further down or we’ll die!” So that was my experience
of Guanyin Bodhisattva’s ‘response,’ though it wasn’t a good one. I know it
wasn’t Guanyin Bodhisattva deliberately causing a traffic accident—after all,
Guanyin Bodhisattva is greatly compassionate. It must have been the Dharma
protectors punishing me for my disbelief in the Bodhisattva. Guanyin
Bodhisattva doesn’t make accidents happen; it’s likely the Dharma protectors
were displeased with my attitude and decided to teach me a lesson. And indeed
it was an immediate response.
“忏公” typically refers to a senior or venerable monk known
for guiding lay practitioners.
The note about “水里”
(Shuili) in Nantou County clarifies the geographic location.
“Vespa” (伟士牌) is a brand of motor scooter.
Paragraph 14
English Translation:
Well, now that we’re speaking of
Guanyin Bodhisattva—Miraculous Response Guanyin—let me first cite a few
examples. In the sūtras, sometimes it’s translated as “Guanzizai” and sometimes
as “Guanshiyin.” “Guanzizai Bodhisattva” emphasizes the aspect of self-benefit.
“Guanshiyin Bodhisattva” emphasizes benefiting others—contemplating the sounds
of the world and responding to the cries of suffering beings, hence Guanshiyin
Bodhisattva.
“Guanzizai Bodhisattva” translates 观自在菩萨, also
known as Avalokiteśvara in Sanskrit.
Paragraph 15
English Translation:
“When one illumines that the Five
Aggregates are all empty,” that is rendered as “Guanzizai Bodhisattva,”
referring to self-benefit. Since Guanzizai Bodhisattva sees through the
emptiness of the Five Aggregates, he abides in freedom. Because he
stands on the perspective of self-benefit, it is called “Guanzizai
Bodhisattva.” Our Heart Sūtra says: “When Guanzizai Bodhisattva was practicing
the profound prajñā pāramitā, he illuminated the emptiness of the Five
Aggregates.” Form, feeling, perception, formations, and consciousness—form is
emptiness, feeling is emptiness, perception is emptiness, formations are
emptiness, consciousness is emptiness. When you see that the Five Aggregates
are all empty, you attain great freedom, hence “Guanzizai
Bodhisattva.”
When one views it from the perspective
of benefiting others and saving the world, it’s translated as “Guanshiyin,”
meaning “observing the sounds of the world and responding to suffering by
following their cries.” Besides the great compassion and vow-power of Guanyin
Bodhisattva, we can also regard this as a model to encourage Buddhist
disciples: each person should learn the spirit of Guanyin Bodhisattva. That is
the key. We should learn the bodhisattva heart and transform our mentality
toward benefiting others.
As Buddhist disciples, we need very
correct knowledge and views. We should think like this: “If Venerable Master
Huilu alone is doing well, that is not as good as having the entire Wenshu
Lecture Hall do well; if Wenshu Lecture Hall is doing well, that is not as good
as all of Buddhism flourishing; if all of Buddhism is flourishing, that is
still not as good as world peace. Only when the entire world is fine can we
really say it’s good.” The heart of a bodhisattva needs to expand limitlessly.
It is the spirit of non-self, with no trace of selfishness or personal gain. As
a Buddhist disciple—plainly speaking—one should never do anything that would
harm the monastic residence or the Dharma masters, or cause harm to the Triple
Gem. We are disciples of the Buddha. Whatever benefits others, advances
charity, saves beings, rescues the world, and upholds the True Dharma, we
should devote ourselves wholeheartedly. This shift of mindset is the most
important thing. As our internal mindset gradually transforms, it is actually
good for ourselves—truly beneficial for ourselves.
“Wenshu Lecture Hall” (文殊讲堂)
presumably refers to a Dharma center associated with Master Huilu.
“Non-self” translates the idea of no truly existing
self and thus no selfishness.
“Triple Gem” is Buddha, Dharma, and Sangha.
Paragraph 16
English Translation:
Once, I went to pay respects to Elder
Venerable Guangqin. He asked me, “What do you do?” I replied, “I’m studying at
the Nanputuo Buddhist Institute.” He said, “What are you going to do with that
Buddhist institute education?” Elder Venerable Guangqin asked, “What do you
want to do after that?” I told him, “I’d like to do something for Buddhism, do
some small service for the Buddha.” The Elder looked dismissive: “What are you
talking about?” I said, “I’d like to do something for the Buddha, for Buddhism!”
Elder Venerable Guangqin reprimanded me: “Does the Buddha need you to do
anything? Don’t you know the Buddha is the most leisurely person in the whole
world?” He used to say, “One who is idle is no ordinary idle man. ‘Thus Come
One’ indicates the suchness of all dharmas— the World-Honored One is someone
who has never had any conflicts or resentments whatsoever. What does the Buddha
need you to do?” Suddenly, I was enlightened: “So, the things we are doing now,
in fact, are entirely for ourselves.” Elder Venerable Guangqin continued:
“Venerable Master Huilu, everything you are doing now is for your own sake.”
All of you here, Elder Venerable
Guangqin gave me such instructions, and so I now pass them on to you:
everything you do here in Wenshu Lecture Hall—every act of service, support,
and protection toward the Triple Gem— every good karmic result returns entirely
to each of you. All the merits are yours alone. Venerable Guangqin said, “Does
the Buddha need you to help with anything? The Buddha is already fully
awakened, what more help could he need?” So it struck me: all the spiritual or
charitable efforts we do—be it reciting the Buddha’s name, prostrating, or
chanting—are ultimately for ourselves, right? They expose our pure self-nature
and lead us to attain unsurpassed bodhi. It’s all for our own benefit.
Therefore, everyone, if we learn from Guanyin Bodhisattva, free from
self-centeredness, who ultimately benefits? You do!
“Elder Venerable Guangqin” (广钦老和尚) was a
famous Chan master in Taiwan.
Nanputuo Buddhist Institute (南普陀佛学院) is a Buddhist college in southern China (Xiamen) or
a similarly named institute; the text references it as “念南普陀佛学院,” meaning he studied there.
“Suchness of all dharmas” references the meaning of
“Tathāgata” (如来).
Paragraph 17
English Translation:
Further, when people recite the name
of a Buddha or Bodhisattva, responses can be of two types: manifest response
(xiǎn yìng) and hidden response (míng yìng). Manifest response means an obvious
miracle occurs as a direct result of one’s practice of chanting Guanyin’s name.
Hidden response is more subtle: the Bodhisattva’s blessing may not be
immediately apparent to the senses, yet it gradually protects and aids you
behind the scenes.
Let me give a simple example. There
was a laywoman in her fifties who diligently recited the Universal Gateway
Chapter and the Great Compassion Mantra every day, and chanted Guanyin
Bodhisattva’s name. She had a little girl, maybe five or six, who saw her
mother reciting the Universal Gateway Chapter every day but, being so young,
didn’t really understand. One day, the girl was toddling around near a little
pond, and accidentally fell in. She nearly drowned. Someone happened to rescue
her, and after the child had been pulled out, all drenched, she returned home,
crying loudly, to find her mother, who was in the living room reciting the
Universal Gateway Chapter. Startled by her sobbing, the mother rushed out:
“What happened? Why are you soaking wet?” The girl sobbed, “I was playing near
that pond and fell in!” “Then how did you get out?” “A lady in white saved me!”
The mother asked, “Have you seen her before?” “No, never,” the child replied.
Then the mother led her back inside. The little girl saw a statue of Guanyin
Bodhisattva, dressed in white, on the altar in the living room and said,
“That’s the auntie who saved me!” A five-year-old child wouldn’t lie. That’s a
manifest response.
“Universal Gateway Chapter” (普门品) from
the Lotus Sūtra and “Great Compassion Mantra” (大悲咒).
“冥应” sometimes translated as “hidden response” or “unseen
response.”
Paragraph 18
English Translation:
There was another laywoman, around
fifty, who was extremely devout. Every single day she recited the Universal
Gateway Chapter, chanted the Great Compassion Mantra, and recited Guanyin
Bodhisattva’s name. One day, there was a fire at the neighbor’s house. Because
she had been so focused on reciting and dedicating merits to Guanyin
Bodhisattva for a very long time, her home developed a strong field of positive
energy—her mind-power connected with the Bodhisattva’s blessings. In an
astonishing turn of events, the fire raged at the house next to hers, and
flames were leaping in all directions, but it literally jumped over her house
and continued to burn others beyond. Her home was in between, but according to
the logic of fire, it should have been impossible to escape damage. However,
she was utterly sincere. As a result, the flames skipped her home, leaving only
sooty black marks on her walls—an incredible response indeed.
The phrase “火舌” (huǒ shé, “tongues of fire”) is
often used to describe flames leaping about.
Paragraph 19
English Translation:
Why does reciting “Namo Guanyin
Bodhisattva” yield such enormous responses? To understand this, we need to know
something about the principle of “Conditioned Arising” (缘起法). Put simply,
when you wholeheartedly benefit sentient beings, it is easier to connect and
resonate with Guanyin Bodhisattva or Amitābha Buddha. Remember: those who are
reborn in the Pure Land are not selfish, nor do they quarrel. If you wish to be
reborn in the Pure Land, your mind must be pure, and then the land you enter
will be pure. Therefore, if you want to recite the name of the Buddha or
Bodhisattva for a response, you must cultivate a heart like that of a
bodhisattva— compassion and forbearance toward malignant beings. Then your
recitations will easily generate responses.
“Conditioned Arising” translates 缘起 (yuán
qǐ), also known as “Dependent Origination.”
Paragraph 20
English Translation:
Conditioned Arising manifests in
several types. As Buddhist disciples, we should memorize that in both Hīnayāna
and Mahāyāna teachings, there are five categories of Conditioned Arising in
total. First is karmic retribution (yègǎn) Conditioned Arising; second is ālaya
Conditioned Arising; third is tathāgatagarbha Conditioned Arising; fourth is
the true-suchness Conditioned Arising; and fifth is dharma‑realm Conditioned
Arising.
Let us briefly discuss each one, given
our limited time.
“Hīnayāna” refers to earlier mainstream Buddhist
traditions, “Mahāyāna” refers to later Great Vehicle traditions.
“Conditioned Arising” is also sometimes rendered
“dependent origination.”
[Continued in next message]
Paragraph 21
English Translation:
First: What is karmic-retribution
(yègǎn) conditioned arising? Everyone, karmic-retribution conditioned arising
is the important doctrinal concept spoken of in the Āgama Sūtras. Simply put,
it means that if you create wholesome karma, you will reap wholesome fruits in
the web of causes and conditions; if you create unwholesome karma, you will
experience unwholesome outcomes. It all depends on what kind of karma you
create. Because of karmic force (karma), one reaps certain effects—this is
“karmic-retribution conditioned arising.”
In other words, dear volunteers, if
each of you consistently fosters positive connections with others—when you see
someone with certain ingrained habits, you can still forgive them; when you
encounter someone with a not-so-good attitude, you can remain untroubled by it.
Put simply, even if there is no particular relationship, do not form negative
ties; always form positive connections with living beings. Let me tell you,
very wondrous things will happen. If you hold firmly to this key principle—“If
I don’t already have a connection with someone, I won’t make it a bad one; I
will always form positive connections with everyone”—then at some future point,
whenever you fall on hard times (it might be in this life, the next life, or
further down the line in many future lives), some good circumstances will
manifest to help you. When you face difficulties, someone will step in to
assist you; when you are ill, someone will introduce you to a good doctor; when
you are short of money—although people might not simply hand money to you—you
will find a good employer or land a good job; or if you get robbed, the police
may recover your stolen property, returning it to you. This is because you did
not create the unwholesome karma of stealing. So, karmic-retribution conditioned
arising—this is a crucial principle. Later, as Buddhism evolved into Mahayana
thought, the doctrines and theories became even clearer. The great patriarchs
transmitted these Āgama teachings to China, and in China they developed into
the Yogācāra tradition. Yogācāra was already flourishing in India, but after
being transmitted to China, it received even more comprehensive discussion.
Āgama Sūtras (阿含经): Early
Buddhist scriptures forming part of the foundational teachings.
Yogācāra (唯识): Also called “Consciousness-Only,” a major
Mahayana school.
Paragraph 22
English Translation:
Second: Ālaya (ālāya) conditioned
arising. This involves the discussion of “seeds” (bīja). There are eighteen
categories (dhātus) of seeds: the six sense faculties, the six sense objects,
and the six consciousnesses. Each has its own seeds. Ālaya (the eighth
consciousness) is like a warehouse—like a database in a computer. Whatever
wholesome or unwholesome karma you create is stored there as seeds. Remember,
one day they will manifest as “current outflows” (i.e., present activity),
which is conditioned arising. Consequently, you who are sitting here today,
able to listen to the Dharma, certainly did not plant your wholesome roots in
just a single lifetime. That’s impossible! All of you have cultivated wholesome
roots through innumerable eons, which is why you now have the capacity to sit
here and listen to the teachings. Because your good seeds in the ālaya
consciousness have ripened again, you have come to hear the Dharma. In that
sense, this is a favorable conditioned arising. Harmful friends outside cannot
pull you away; good Dharma friends in the lecture hall pull you in. Your
wholesome connections have fully matured, and evil connections cannot drag you
off. Good connections lead you here— that is how your past seeds bring forth
results. In Yogācāra terminology, this is called ālaya conditioned arising.
Eighteen dhātus (十八界): The
Buddhist classification of six sense faculties, six sense objects, and six
consciousnesses.
Seeds (bīja, 种子): Latent karmic imprints stored
in consciousness.
Ālaya consciousness (阿赖耶识): The
eighth consciousness in Yogācāra, also called the storehouse
consciousness.
Paragraph 23
English Translation:
Third: Tathāgatagarbha conditioned
arising. Tathāgatagarbha is divided into what is defiled (染) and what is pure (净). Tathāgatagarbha conditioned arising is a theory proposed in
later-period Mahayana Buddhism. Texts like the Awakening of Faith in the
Mahayana discuss Tathāgatagarbha conditioned arising— they speak of “empty
tathāgatagarbha,” “non-empty tathāgatagarbha,” and “both empty and non-empty
tathāgatagarbha.” The Śūraṃgama Sūtra also teaches the Tathāgatagarbha
principle. So Tathāgatagarbha conditioned arising is a Mahayana theory that
developed later, and many scholars specialize in studying Tathāgatagarbha
thought.
This Tathāgatagarbha can manifest as
either defilement or purity. If it becomes defiled, it transforms into the six
lower states of existence— the six destinies of heaven, human, hell, hungry
ghost, animal, and asura. If it meets pure causes and conditions, then it
becomes the Four Holy (saints)— arhat, pratyekabuddha, bodhisattva, and buddha.
The pure aspect is the four holy states; the defiled aspect is the six lower
destinies. The four holy plus the six lower collectively are the ten dharma
realms. All these are operating within Tathāgatagarbha conditioned arising. In
other words, all states of conditioned arising do not depart from
Tathāgatagarbha, and Tathāgatagarbha is manifest in all conditioned arising.
Hence, Tathāgatagarbha conditioned
arising is also called “true-suchness conditioned arising.” So-called
“true-suchness conditioned arising” means that in conditioned arising,
everything is the manifestation of the true-suchness self-nature. Put another way,
a person who has seen their nature—one who has realized the true-suchness
self-nature—beholds all manifestations of conditioned arising as that nature.
In their view, all bodily, verbal, and mental acts while walking, standing,
sitting, and lying down are utterly genuine, good, and beautiful. All is
absolute truth, goodness, and beauty. They are merely giving a performance,
acting a drama for the sake of sentient beings—this is called “true-suchness
conditioned arising.” In other words, all conditioned arising is inseparable
from the true-suchness self-nature. When the true-suchness self-nature shifts,
it takes effect in conditioned arising. But if the true-suchness self-nature is
defiled, it becomes the six lower destinies; if the true-suchness self-nature
is pure, it becomes the Four Holy Ones. The Four Holy plus the Six Lower
together are the ten dharma realms.
Awakening of Faith in the Mahayana (《大乘起信论》) is a
seminal text in East Asian Buddhism discussing Tathāgatagarbha.
Śūraṃgama Sūtra (《楞严经》)
likewise discusses Tathāgatagarbha and the nature of mind.
True-suchness (真如,
zhēnrú): the ultimate reality beyond conceptual elaboration.
Paragraph 24
English Translation:
Fifth: The Avataṃsaka Sūtra speaks of
“dharma‑realm conditioned arising.” The dharma realm is like space; space
cannot be apart from conditioned arising. All phenomena of conditioned arising
cannot be apart from the present space. Friends, look at our lecture hall
today: the teaching itself is a form of conditioned arising. Can it be removed
from space? Impossible. The emptiness of space is precisely the nature of the
dharma realm, and the nature of the dharma realm is the buddha-nature. Because
Guanyin Bodhisattva has fully realized the dharma realm— using the perfect
penetration of the ear faculty, reaching a great perfect purity— he can respond
to wherever he is invoked. Why can Guanyin Bodhisattva appear anywhere someone
calls out to him? Because space is the dharma-realm nature, and the
dharma-realm nature is the buddha-nature. Where is the home of the Buddha? The
dharma realm is the Buddha. Wherever there is a conditioned arising, there
Guanyin Bodhisattva appears. The Bodhisattva never comes or goes, yet wherever
there is a karmic connection, a manifestation arises. It’s like the single moon
reflected in a thousand rivers: if a thousand rivers have water, then a
thousand moons appear. The Bodhisattva never really arrives or departs; yet, in
whichever place arises the proper conditions, there the Bodhisattva is seen.
Suppose you go to the Himalayas, kneel down and recite Guanyin Bodhisattva’s
name— you will have a response there, because you have formed that connection
of conditions. The Bodhisattva is perpetually in the dharma realm, neither
arising nor ceasing. Whenever you evoke that condition, he appears.
If you travel to the United States and
recite Guanyin Bodhisattva sincerely, you will have a response in the U.S. Even
in Taiwan— whether at Alishan, Sun Moon Lake, or Taitung— or in Japan— wherever
you are, as long as your faith is utterly sincere, Guanyin Bodhisattva will
appear. Sometimes the response is obvious; sometimes it’s hidden. Hence, if you
earnestly recite the name of Guanyin Bodhisattva, the outcome depends on your
own merit and karmic conditions.
Avataṃsaka Sūtra (《华严经》): Also
known as the Flower Adornment Sūtra, foundational to the Huayan school of
Chinese Buddhism, emphasizing the interpenetration of all phenomena.
Ear-faculty perfect penetration (耳根圆通): A
practice taught in the Śūraṃgama Sūtra, focusing on returning hearing back
to hear the self-nature, culminating in great awakening.
“Two types of response”: manifest (显应) and hidden (冥应).
Paragraph 25
English Translation:
There was a pair of brothers—
according to today’s news report— who went around stealing from people and
robbing them, snatching women’s necklaces and purses. Why? Because they needed
to buy drugs every day, spending ten or twenty thousand (NT dollars) and had no
money. So these two brothers teamed up to rob. One time, they robbed a woman’s
purse, and inside they found a copy of the Prajñā Pāramitā Hṛdaya Sūtra (the
Heart Sūtra). After taking the money, they felt pangs of guilt and remorse.
After each robbery, they would copy down the Heart Sūtra once— after all, it’s
only 260 characters. Having robbed someone, they’d return home with a guilty
conscience and copy the Heart Sūtra again. Finally, a response occurred— the
police caught them today, and they ended up being sentenced! Is this how we
should treat the Bodhisattva? Copying the Heart Sūtra is meant to inspire one
to walk the bodhisattva path; how can you rob people? Isn’t that so? One who
truly recites the Bodhisattva’s name cannot commit evil deeds like this.
Prajñā Pāramitā Hṛdaya Sūtra is the formal name of the
Heart Sūtra (般若波罗蜜多心经).
NT dollars refer to New Taiwan dollars.
Paragraph 26
English Translation:
Yesterday I watched TV. The day before
yesterday, Li Ao went to give a talk at Peking University, and yesterday he
spoke at Tsinghua University. Both Peking University and Tsinghua University
are in the north. If I were invited to Peking University to lecture today— in
fact, Peking University had previously invited me, but the causes and
conditions never fully materialized— the first words out of my mouth would be:
“I’ve come here not to proselytize or to convert you to Buddhism. I’ve come to
Peking University to lecture so that you may understand yourself— to recognize
who you truly are. Because if you don’t understand yourself, how will you live
out the rest of your life?” You keep studying… and in the end, for what? To
make money? To get married? To accomplish great deeds? Well, those who came
before you did so much more than that—some even became emperors! Right? But
still ended up as ordinary beings, no different.
And if I were to speak at Tsinghua
University, do you know the first question I would pose? I’d ask: “Who are you?
Tell me.”
We constantly say things like: “Fight
for freedom, fight for democracy, fight for equality.” Let me tell you: only by
entering the Buddhist door can we understand genuine freedom, genuine
democracy, and genuine equality. All these scholars appear on TV proclaiming,
“Give me liberty or give me death.” Many philosophers cry: “If we can’t have
freedom, we’d rather die.” Everyone says these things. In Buddhism, what we
call freedom, equality, and democracy is something worlds apart from what
secular people mean.
When secular people say “freedom,”
they refer to having convenient mobility: you can go anywhere you like, ride a
train or a plane wherever you want as long as you don’t break the law— that’s
considered freedom. I’ll ask you: is that really freedom? Let me tell you, for
someone who calls himself free, if you suddenly walk over and— without cause or
reason— give him a slap across the face because you’re “free,” watch how he
instantly loses that so-called ease and flares up. So, so-called “freedom” in
this worldly sense is about the physical body. But for ordinary, worldly
people, their minds are not free at all— not free, not at ease. The world
doesn’t know real freedom; they simply shout slogans.
Original
Text:
昨天我看了电视，前天李敖到北大去演讲，昨天到清华大学，北大跟清华都在北方。如果我今天到北大，因为上次北大要请师父去演讲，可是，因缘一直不具足。如果我今天到北大去演讲，我第一句话会怎么说？你猜猜看，我第一句话就会跟他说：我今天来，不是要给你传教，也不是叫你信佛，我今天来北大演讲，是要叫你认识自己，要认识你自己。这是我到北大第一天，第一次演讲的时候我要告诉他，我来不是要传教的，也不是要叫你信佛的，我来演讲是要叫你认识你自己，你不能认识你自己，你怎么样过你后半辈子呢？你就这样一直读书……读到最后要做什么？赚钱？讨老婆？干大事业？那以前的人多得多啊，以前人家都干到皇帝了！是不是？那不是一样凡夫一个吗？如果我到清华大学来演讲，第一句话就问他，第一句话我会怎么说？清华大学都是很有智慧的，很会读书的。对不对？对！我现在问清大的第一句话：Who are you？你是谁？你告诉我。
Li Ao (李敖) was a famous Taiwanese writer
and public intellectual known for his outspoken style.
Běidà (北大) refers to Peking University,
Qīnghuá (清华) to Tsinghua University.
“Fight for freedom…” references a well-known slogan,
“Give me liberty or give me death.”
Paragraph 27
English Translation:
Next, consider democracy. Śākyamuni
Buddha was the most democratic of all: true democracy means respect. From the
perspective that all sentient beings throughout the entire earth have
buddha-nature, you must respect them. Everyone present, let me tell you: I
would not dare to look down on any of you—because each of you is a future
buddha, deserving utter respect, utter rejoicing, and utter praise. Which
philosopher in the world or which great thinker can speak of democracy like the
Buddha can? America calls itself a democratic country; how many wars have they
initiated in the past? In their own history, when the people rose up in protest
and gathered en masse outside government buildings, the government forcibly
opened fire. Yes, historically, America has done that. Right?
America is regarded as a very
democratic country, but is it truly so? If the United States were truly
democratic, would the Iraq War have happened? Right? Of course, it had its
reasons. But American imperialism, or so-called “American-style democracy,” might
not necessarily work for Chinese people. Do you understand? Because time and
space differ. And American-style democracy may not suit Europe. American
democracy may not fit Russia. All around the world, people talk about
democracy, yet they might not have grasped its essence. Different countries
have different conceptions of democracy. Iraq calls itself a democracy; America
says it’s a democracy too. Their definitions differ, so they fight each other—
is that democracy?
The Buddha-dharma never puts it that
way. The Buddha-dharma teaches that you become great by accommodating those who
differ from you, rather than by trying to change them. It’s far better to
change yourself than to try to change everyone else. However, the world is
complex, and implementing democracy in every situation is genuinely difficult.
For example, if the government wants to build a dam in Meinong, the local
people protest. Or if they want to build a waste incineration plant that
releases a stench, the residents resist. Who is right and who is wrong? It’s
very complicated! In truth, many philosophies and ideologies are good in
principle, but human factors inevitably generate misunderstandings,
distortions, or narrow-mindedness, turning them into instruments of
self-interest.
Meinong (美浓) is a district in Kaohsiung, Taiwan, known for
historic attempts to preserve local farmland and environment.
Master Huilu often uses the phrase “民-主” (with a
hyphen) to emphasize or highlight the concept.
English Translation (Paragraph 1):
So, the dependent arising of the
Dharma realm is ultimate emptiness. Everyone, once you awaken to ultimate
emptiness, your mind becomes free and at ease. Once you awaken to the dependent
arising of the Dharma realm as ultimate emptiness, you will understand what
democracy really is. If you awaken to the fact that everyone possesses Buddha‑nature,
then you know that all phenomena are equal. Therefore, it is only by entering
the Buddha’s gate that you find true freedom and democracy, and true equality.
Thus, we absolutely must recite the
name of Guanshiyin Bodhisattva; we absolutely must let our hearts and minds
attain complete liberation.
Original Text (Paragraph 2):
“那么，我们务必要念观世音菩萨，务必要让内心、心灵彻底的解脱。
English Translation (Paragraph 3):
Alright, time is limited. Let us have
a look:
Guanyin Spiritual Response Song
This is not difficult. Let’s first
recite these lyrics one time:
“Na mo Guanshiyin Bodhisattva,
Greatly unleash your compassionate
mind,
Your meritorious practice as deep as
the ocean.
Steer the boat of compassion, ferry
people across the sea of delusion,
Inspire and transform those who have
affinity.”
These words are all simple. “Fourteen
kinds of fearlessness,”^1 looking at the commentary at the back—note 1 explains
it. The “fourteen kinds of fearlessness” are not that Guanshiyin Bodhisattva
possesses fourteen ways of not being afraid, no. It means that if you earnestly
recite “Na mo Guanshiyin Bodhisattva,” Guanshiyin Bodhisattva will enable
living beings to experience fearlessness in fourteen specific situations, to
grant your mind freedom from fear. For example, suppose someone cannot conceive
a child after marriage—she cannot conceive, and so her father-in-law and mother‑in‑law
do not treat her well, causing her to feel fearful and worried. If she
diligently recites the name of Guanshiyin Bodhisattva, or chants the Universal
Gateway Chapter (the Lotus Sutra’s “Chapter on the Universal Door” of
Guanshiyin Bodhisattva), and prays for a son, she will get a son; if she prays
for a daughter, she will get a daughter. In this way, these faithful men and
women can obtain a child, whether male or female, and thus be free from fear.
“Fearlessness” has that meaning.
“Thirty-two manifestations” means: if
someone is fit to be delivered by the body of a Buddha, [Guanshiyin
Bodhisattva] will appear in the body of a Buddha and speak the Dharma. If
someone is fit to be delivered by the body of a Bodhisattva, [he] then manifests
in a Bodhisattva’s body. If someone is fit to be delivered by the body of a boy
or girl, [he] then manifests in the body of a boy or girl to deliver them.
Those are the thirty-two manifestations, explained in note 2.
“A thousand hands and a thousand eyes
subjugate the armies of all demons. With great compassion and great pity,
rescuing from suffering and calamity, the spiritually responsive Guanshiyin.
From the lotus seat, a cloud of compassion wells forth; in any place you appear
in your golden body, the willow branch’s water^2 is sprinkled on this mundane
world; sweet dew nourishes all beings.” (The word “nourishes” means
“moistens.”)
Because we are in Singapore… This
Guanyin Spiritual Response Song came out in Taiwan some twenty or thirty years
ago. It’s based on that song “Su Wu Tends Sheep,” only with the lyrics changed
while using the same melody. So in Taiwan, many adults sing it. They sing it
very solemnly. What we are using this time is provided by the Singapore Liao
Liang Co., Liao Liang Distribution Center. They have children singing in a
bright and lively manner, whereas adults sing it more solemnly. The children’s
singing is very nice—very lively yet very solemn. The musical arrangement is
done quite well, indeed. Each person’s preferences differ, so it depends on
individual taste; as for the teacher, I think the children’s choir from
Singapore sings it really well!
“In the morning we recite Guanshiyin,
in the evening we recite Guanshiyin,
Reciting arises from the mind at every
thought,
Reciting the Buddha does not depart
from the mind,
Forever leaving behind the eight
difficulties.”
The eight difficulties are disasters
or adversity. The “eight places” (where one is born) are such that one cannot
hear the Dharma, which is called the eight difficulties. If you live where
there is no Buddhadharma, that is in itself a form of disaster. Why? Because
you cannot attain liberation! Those who hear the Dharma have a chance to gain
liberation, to transcend birth and death. Without hearing the Buddhadharma,
where is your opportunity? Hence, in the Buddhist scriptures it is said: what
is meant by the eight difficulties are eight kinds of places, which constitute
a kind of calamity—namely because there is no Buddhadharma.
“All disasters and misfortunes, all
suffering and crises, disintegrate into dust.”
Alright, let’s give a brief
explanation:
Fourteen Fearlessnesses: According to Śūraṅgama Sūtra,
scroll 6, Guanshiyin Bodhisattva, through the indestructible samādhi and
the wondrous power of non-action…^3 What is the “diamond samādhi”? In
fact, “diamond” (vajra) refers to the nirvāṇa of neither arising nor
ceasing. Since Guanshiyin Bodhisattva has attained complete realization of
the wondrous mind of nirvāṇa, it is called the “diamond samādhi,” which is
the functioning of one’s own nature. “The wondrous power of non-action”
means it does not rely on the conscious mind. In other words, Guanshiyin
Bodhisattva is a Tathāgata, having realized the fruit of Buddhahood—an
ancient Buddha who returned, the “Right Dharma Radiance Tathāgata”
reappearing. “Non-action” means not involving deliberate fabrication; it
is the spontaneous manifestation of wondrous power. “[In oneness] with all
beings throughout the ten directions, the three times, and the six realms,
united in compassion and longing,”^4 you see, compassion is about
Guanshiyin Bodhisattva’s readiness to relieve the suffering of sentient beings,
while “longing” is like gazing upward, a yearning for Bodhisattva’s
rescue. Because Guanshiyin Bodhisattva realized the diamond samādhi and
the wondrous power of non-action, all beings in the Dharma realm long for
Guanshiyin Bodhisattva to deliver them; that is the meaning of “longing.”
“Compassion,” then, refers to Guanshiyin Bodhisattva’s great compassion,
his resolve to remove the suffering of all beings. “[Enabling all beings
to attain fourteen kinds of fearless merits].” Remember: causing beings to
attain the merit of fearlessness. So this fearlessness, this offering of
fearlessness, is extremely important.
Long ago, when we went to see Master
Chan at that time—back then, the teacher (I) had already been studying Buddhism
for two or three years—and I would bring some Feng Chia University students who
were new to Buddhism to visit Master Chan, to join the vegetarian precept
society at Lianyin Temple. One student, upon entering the dining hall there,
noticed a statue of Guanshiyin Bodhisattva placed at the front. Above it was
written “Offering of Fearlessness.” This student was Taiwanese, a freshman.
Entering, he read “Offering of Fearlessness” (無畏施, wúwèi shī) and asked, “Hey, Yi Qian,
what does that mean? Doesn’t that mean something like, ‘not afraid of being
eaten’? Otherwise, why call it ‘fearlessness to be eaten’?”—thinking the
characters meant “not fearing that it will be eaten.” I replied, “No, that’s
not it! ‘Offering of Fearlessness’ describes Guanshiyin Bodhisattva’s
compassion that ensures beings feel no fear. It means that she bestows
fearlessness on them, enabling them to have no sense of dread—not that she
doesn’t fear being devoured!” (That would be a completely different meaning!)
“Fourteen kinds of fearlessness” (十四种无畏) refers to the ways in which Guanshiyin Bodhisattva
grants fearlessness to sentient beings who recite his name; it does not
mean that Bodhisattva personally has only fourteen types of fearlessness.
“Willow branch’s water” (杨枝水) refers
to the willow branch traditionally carried by Guanshiyin Bodhisattva,
often depicted with a vase of pure water used to sprinkle blessings.
“Non-action” (无作, wúzuò) here
is closely related to “unconditioned” or “effortless” functioning of
awakened mind, distinct from the ordinary mind’s contrived effort.
The text literally speaks of “the same compassion and
longing shared with beings in the ten directions and three times,”
indicating that Guanshiyin Bodhisattva resonates with all who seek
liberation.
[Continued in next message]
Paragraph 1
English Translation:
Next, firstly, [the text explains
that] Guanshiyin Bodhisattva enables all sentient beings to attain fourteen
kinds of fearless merits. Namely: [1. “Not taking the sound one hears and using it to set up an observer of
what is observed by hearing.”] This is because Guanshiyin Bodhisattva
perfected the “perfect penetration of the ear faculty.” “Not taking the sound
one hears” means he does not take that external sound and make it into a
duality of “the one who perceives” and “what is perceived.” The word “observe”
in “to observe (guān)” is the subject that observes, and the “observed” is the
object that is observed. He does not transform the sound into such a
subject–object duality. The implication is that Guanshiyin Bodhisattva has
already realized diamond samādhi, which is the meaning of “mind and environment
as one.” “Not taking the sound one hears” is not regarding the external sound
as something to be turned into a perceiver and a perceived object, because
sound is a dependently arisen appearance of pure self‑nature. There are not two
aspects—since dependent arising is itself the thusness of reality. Thus, “not
taking the sound one hears to establish an observer of what is observed by
hearing” signifies that Guanshiyin Bodhisattva does not take external sounds
and turn them into a duality of perceiver and perceived. Ordinary beings, on
the other hand, always do this: upon hearing beautiful sounds, their minds run
off—there is the one who hears and the thing that is heard, and their minds are
led astray, becoming muddled. Guanshiyin Bodhisattva understands that sound is
illusory and disappears, so its vanishing reveals the true aspect—dependent
arising is precisely the real aspect. [“Enabling those who suffer to attain liberation immediately—this is
fearlessness.”]
[2. “Knowledge and perception turn
back once again.”] Ordinarily, we say that “standing on knowledge and perception” (zhījiàn
lìzhī) is the root of ignorance. “Turn back once again” means returning to the
wondrous mind of nirvāṇa—it is a turning of awareness back onto itself, a
complete reversal, called “turning back.” Thus, “knowledge and perception turn
back once again” points to how ordinary sentient beings are endowed with
knowledge and perception, whereas Buddhas have neither knowledge nor
perception—in other words, they do not set up any constructs of knowing or
perceiving. This is known as “knowledge and perception turn back once again.”
Ordinary beings direct their knowledge and perception outward, but Buddhas and
Bodhisattvas dissolve knowledge and perception entirely. So “knowledge and
perception turn back once again” is returning to “no‑knowing, no‑perceiving.”
One must not add another “head on top of one’s head.” Setting up knowledge upon
knowledge is the root of ignorance. Buddhas and Bodhisattvas do not set up any
knowledge or perception at all; so it is like not placing a second head on top
of one’s head. Hence “knowledge and perception turn back once again” means
there is no knowledge, no perception—this is the wondrous mind of nirvāṇa.
Guanshiyin Bodhisattva has realized “no knowledge, no perception,” not
establishing any knowledge and perception; thereby he has realized diamond
samādhi, giving rise to inconceivable “effortless” spiritual power. [“Enabling sentient beings—even if they fall into a fire—so that the fire
cannot burn them; this is fearlessness.”] Everyone, when we speak of
Guanshiyin Bodhisattva, we need to be clear. If you experience a house fire in
a city, remember to dial 119 and call the fire department, then recite
Guanshiyin Bodhisattva’s name. This is a very important notion. You can’t just
recite Guanshiyin Bodhisattva’s name and forget to call the firefighters. Keep
that in mind! Secondly, if you are in a remote area—like a farmer who was in
the wild, burning straw in the fields. When he set it ablaze, it went totally
out of control, burning so uncontrollably that it spread to the neighboring
field. Suddenly, he recalled what the Master said—to recite Guanshiyin
Bodhisattva’s name. He began reciting it with real diligence: “Namo Guanshiyin
Bodhisattva…” because the fire was about to reach the neighbor’s field, and if
it destroyed the neighbor’s crops, he would either get beaten up or fined. What
to do? After all, the neighbor’s field was in perfect condition before he
burned it. So he recited… and meanwhile, when others saw a ton of smoke, what
happened? Someone else dialed 119 for him, asking the fire department to come.
While he recited “Namo Guanshiyin Bodhisattva,” recited the Great Compassion
Mantra, he tried even harder—he added the Great Compassion Mantra. The fire
continued burning, and he kept reciting the Great Compassion Mantra. Then,
several fire trucks arrived—“woo‑eee”—and because he was reciting the Great
Compassion Mantra, the fire went out by itself before they even sprayed a drop
of water! Isn’t that amazing? So we have to keep that in mind!
[3. “When contemplating and hearing
turn back once again, it enables sentient beings—though carried away by
water—so that the water cannot drown them; this is fearlessness.”] What does “contemplating and hearing
turn back once again” mean? For us sentient beings, “hearing” is what the ear
faculty does; it hears external sounds. When sentient beings hear external
sounds, they become confused. Now, turning around, we ask: “Where does this
sound actually come from? Does it come from the ear faculty itself? We cannot
find it. Does it come from the external sense object? We also cannot find it.”
We cannot find any source. The ear faculty itself has no sound. Then what about
external sounds? They too have no [inherent existence] of sound. If you really try to
locate a “sound,” it cannot be found. And yet, because of causes and
conditions, a sound appears, and the ear can hear it. Ah! Arising from
conditions actually means it does not truly arise—indeed, all phenomena are
without real arising; they just appear through dependent origination. Realizing
that pure self-nature is always within dependent arising, that the six
faculties cannot be grasped, that the external states cannot be grasped, and that
our very body and mind are like illusions—then, when conditions come together,
a sound appears. But if you look for any real substance, you find nothing; you
cannot find its origin, nor can you find where it goes. Dependent arising just
manifests. This is “contemplating and hearing turn back once again,” that is,
realizing one’s own nature. [By this power, “though carried away by water, the
water cannot drown them; this is fearlessness.”]
[4. “Eradicating deluded thoughts so
that the mind does no harm.”] Guanshiyin Bodhisattva eradicates deluded thoughts, so naturally his
mind does not injure sentient beings. We must learn from the Bodhisattva never
to harm any beings. [“He enables sentient beings, even if they enter the land
of the rākṣasas, to make the demons themselves dispel their malevolence—this is
fearlessness.”]
[5. “Perfuming hearing so that it
becomes hearing.”] Everyone, please note that after the word “hearing (聞),” we may conceptually add the word “nature
(性),” referring to one’s original
hearing‑nature. “Perfuming hearing” means cultivating with one’s fundamental
nature—cultivating the hearing‑nature. After extensive perfuming over time, all
of it becomes our fundamental nature. Remember this: use the pure mind that
neither arises nor perishes in your practice; do not fall into conceptual
consciousness, language, or written words. “Perfuming hearing so that it
becomes hearing” means we perfume that hearing‑nature until it becomes the pure
self‑nature. [“The six faculties subside and return.”] Here, the six faculties refer
to conceptual consciousness; all these conceptual constructs are reduced to
nothing. [“Be identical to the hearing of sound,”] meaning that in the realm of
sound itself, the true self‑nature is sound. The true-suchness self‑nature is precisely the
six faculties, and likewise is found within the six dusts. There is no need to
look anywhere else; it is non‑dual. The dusts arise and cease on their own, but
the self‑nature does not move. [“It enables sentient beings who are about to be harmed—when a blade is used
against them, the blade breaks into segments. This is fearlessness.”] If
someone intends to hurt you, the blade breaks apart. That is fearlessness.
[6. “Through hearing‑perfuming,
clarity expands throughout the Dharma Realm. Even if sentient beings are
approached by yakṣas or other dark beings, the Bodhisattva’s radiance blinds
their eyes.”] Let the Master explain: “Hearing‑perfuming clarity” means continually
cultivating that hearing‑nature. “Clarity” here is seeing one’s own nature.
Once you have realized your nature, that luminous wisdom, bright and pure self‑nature,
pervades the Dharma Realm, signifying that you see your nature everywhere.
Hence, wherever you recite Guanshiyin Bodhisattva’s name, Guanshiyin
Bodhisattva appears. Even if sentient beings are approached by yakṣas or other
shadowy beings, the Bodhisattva’s luminous clarity causes the yakṣas’ eyes to
be overpowered by light—they cannot open their eyes. Bathed in the
Bodhisattva’s light, the yakṣas cannot see and cannot harm beings. [“They cannot see at all; this is fearlessness.”]
Therefore, remember this! Whether you are a layperson or a monastic, the Master
advocates that when you recite ten thousand times “Amitābha Buddha”, you should also recite five thousand times
“Namo Guanshiyin Bodhisattva”—that is the best practice.
[7. “When the nature of sound fully
dissolves, and contemplating and hearing revert inward…”] What does it mean
for “the nature of sound to fully dissolve”? “Sound” refers to the external
dust, and “nature” refers to the inner pure self‑nature. The external dust and
that inner nature are not two. “Fully dissolves” means that it never departs
from its original place—thusness does not leave this spot. By “contemplating
and hearing revert inward,” it means the sound does not lead you astray; you
return to the true self‑nature. [“It enables sentient beings so that imprisonment, beating, and so on cannot
affect their bodies. This is fearlessness.”] If beings are tied up or
trapped, they should earnestly recite Guanshiyin Bodhisattva’s name. If your
marriage is unhappy—your husband beats you every day, and you very much wish to
end that relationship—remember! Recite “Namo Guanshiyin Bodhisattva” with
devotion. Strictly speaking, the Bodhisattva does not advocate divorce, but the
Bodhisattva will arrange things as needed. If you are struck in the morning,
afternoon, and evening—he might even wake you up at midnight for a “late-night
beating”—that is truly miserable and problematic!
[8. “Eliminating external sound and
fulfilling perfect hearing, universal compassion arises.”] Removing external
sound‑dust to perfect the hearing‑nature allows pure self‑nature to become
complete, giving rise to boundless compassion—immense compassionate power. [“Hence, for sentient beings traveling along hazardous roads, it is as
though they walk on level ground.”] So if you go hiking… remember, when
climbing mountains, crossing streams, or rowing a boat, recite Guanshiyin
Bodhisattva’s name. [“Or if you encounter vicious robbers, they cannot rob you—this is
fearlessness.”]
[9. “Through perfuming hearing so as
to detach from dust, appearances (forms) can no longer overpower you.”] By perfuming the
pure self‑nature, dusts cannot cling to you. If “form” cannot overpower you,
that means even sexual allure cannot pollute your pure mind. [“It enables people whose nature is prone to lust not to generate
desire—this is fearlessness.”]
[10. “Pure sound without dust,
faculties and realms interpenetrate in perfect fusion.”] In the middle of
the sentence, there is a period: “Pure sound without dust.” Then another
period: “Faculties and realms interpenetrate in perfect fusion.” “Pure sound
without dust” means that sound is the manifestation of the self‑nature. The
sound is precisely the display of the pure self‑nature—just like Śākyamuni
Buddha expounding the Dharma. Śākyamuni Buddha’s spoken sound is the revelation
of his own pure self‑nature. With “pure sound without dust, faculties and
realms interpenetrate in perfect fusion,” [“it enables those harboring hatred and resentment not to give rise to
anger—this is fearlessness.”]
[11. “Dissolve dust so that brightness
returns.”] This means dissolving the external dusts and reverting to the radiance
of the pure self‑nature—this is called “dissolving dust so that brightness
returns.” The word “returns” indicates a turning back. By dissolving external
sounds and reversing inward, one realizes the luminous purity of self‑nature. [“It enables all who are dull and lacking virtue in mind to leave ignorance
behind—this is fearlessness.”] Therefore, those who frequently recite
Guanshiyin Bodhisattva’s name will open their wisdom.
[12. “Merging external forms and
returning to hearing.”] “Form” here refers to the external realm, including
sights, sounds, smells, tastes, tangibles, and mental objects. By merging these
external dusts, one returns to the pure nature of hearing—“hearing” means the
hearing‑nature. Although “form” specifically references sound here, it actually
signifies the six dusts. Merging the external six dusts, you revert to the pure
self‑nature. Through this fearlessness, having realized diamond samādhi, [“with this fearlessness, one bestows blessings on all beings without
children,”] that is, those who do not have sons. [“For those wishing for a son,”] who want to bear a boy, [“they will be enabled to have a son.”]
[13. “When the six faculties fully
penetrate and illuminate without duality…”] The six faculties—eye, ear, nose,
tongue, body, and mind—become perfectly interconnected, shining forth without
any duality. “Without duality” means that faculties and dusts, essence and
appearance, principle and phenomena, mind and environment—none are two. Non‑duality
refers to thusness, in which all phenomena are just as they are. [“With this fearlessness, bestowed upon beings without children—if they wish
for a daughter, they shall have a daughter.”]
1.Yakṣa (夜叉): A class of powerful beings in Buddhist cosmology,
sometimes malevolent, sometimes protective.
2.“Namo Guanshiyin Bodhisattva” (南无观世音菩萨) is a reverential
way of reciting the Bodhisattva’s name, literally “Homage to Guanshiyin
Bodhisattva.”
3.Diamond samādhi (金刚三昧): A state of
unbreakable concentration likened to “diamond,” implying it can break
everything yet cannot be broken.
Paragraph 1
English Translation:
[14. “My single name is not in any way
different from the sixty‑two Ganges’ sands of names.”] Why is this so? I,
Guanshiyin Bodhisattva—when you recite “Namo Guanshiyin Bodhisattva,” this name
possesses such great merit that it is in no way different from the merit of
sixty‑two Ganges’ sands worth of names. Reciting the names of sixty‑two Ganges’
sands of Bodhisattvas is the same in merit as reciting the sacred name of
Guanshiyin Bodhisattva. Naturally, we just choose to recite one, saving
ourselves a great deal of trouble. Isn’t that so? Therefore, today we want to
sing “Namo Guanshiyin Bodhisattva.” One aspect is to sing praises of Guanshiyin
Bodhisattva; another is to express our admiration, our acclaim for Guanshiyin
Bodhisattva. So when we sing in a moment, we must pour genuine feeling into
it—truly heartfelt feeling. Right? The lyrics are written very nicely! [“They
can enable living beings who seek blessings merely to uphold my name; in
comparing the merits thereby gained with those of people who uphold countless
Bodhisattva names, they prove equal, no different whatsoever. This is
fearlessness.”]
Now, the following section is
relatively straightforward:
[II. The Thirty‑Two Manifested Forms:
From the Śūraṃgama Sūtra, it says that in the inconceivable number of eons as
numerous as Ganges’ sands in the past, there was a Buddha named Guanshiyin.]
That means that before the present Guanshiyin, there was already a Guanshiyin
Buddha. We need to be clear about this. Before Guanshiyin Bodhisattva had
attained Buddhahood, there was already a Tathāgata called Guanshiyin Tathāgata.
Receiving guidance from that Tathāgata—namely, Guanshiyin Tathāgata, not the
Guanshiyin Bodhisattva we talk about now—that earlier Buddha was the one who
taught Guanshiyin Bodhisattva. [He received from that Tathāgata the “illusory‑like
hearing that is perfumed by hearing, hearing‑based cultivation, diamond
samādhi.”] What does “illusory‑like” mean? It means that the myriad dharmas
cannot be obtained. What does “illusory‑like” mean if we speak about it
thoroughly? It means that body and mind, as well as the world, cannot be
grasped—they arise dependently, and so all are like illusions. Today we look at
them as if they truly exist, but in reality they are all illusory. There is not
a single thing that is truly real, because all is subject to ceaseless
impermanence, constantly shifting from moment to moment. If we search for an
actual substance, it cannot be found—so where is the coming or the going, the
increase or the decrease? Isn’t that so? It’s just like our friend, Mr. Chen,
who was my classmate at Feng Chia University. Once, during the 9/21 Earthquake,
he told his son and daughter, “Come quickly! Kneel before the Buddha!” because
the 9/21 Earthquake was shaking very violently, shaking tremendously. The whole
family chanted: “Namo Guanshiyin Bodhisattva…” But his youngest daughter did
not chant, so he said, “Chant!” His little daughter, when others chanted: “Namo
Guanshiyin Bodhisattva,” she would chant: “Nowhere is Guanshiyin Bodhisattva
(nǎ yǒu Guānshìyīn Púsà).” She was off by just one character—just a small
difference. One character can make a big difference. The little girl didn’t understand.
Continuing on, “illusory‑like hearing
that is perfumed by hearing, hearing‑based cultivation, diamond samādhi”—this
“diamond samādhi” actually means the correct concentration (right samādhi), the
Buddha’s concentration, the great concentration of the Śūraṃgama, which refers
to the concentration of our Buddha‑nature. With a mind of great awakening, in
every moment throughout the day and night one remains in samādhi—this is called
“diamond samādhi.” [Together with the Buddha’s compassion, he rescues from suffering
and bestows happiness, taking on thirty‑two responsive forms, entering all
realms to transform all beings.] Everyone present here, if today you bring
Master’s VCDs, DVDs, or Buddhist books to others, let me tell you: you too are
Guanshiyin Bodhisattva. There is Guanshiyin Bodhisattva in the realm of
phenomena, and Guanshiyin Bodhisattva in principle. The Guanshiyin Bodhisattva
in phenomena means that the Western Pure Land truly exists, and there truly is
a Guanshiyin Bodhisattva saving living beings. In principle, the Buddha‑nature
of sentient beings is equal; our mind and the mind of Bodhisattvas are equal.
As long as you have a compassionate heart, you are a Bodhisattva. So if you
share the Buddhadharma or the true Dharma with others, you are Guanshiyin
Bodhisattva. Hence “entering all lands to transform all living beings.”
[(Hearing the teaching by sound is called “hearing‑perfuming”; hearing and then
cultivating is called “hearing‑cultivation.”] So, if you can cultivate to
attain diamond samādhi, then you share in the Buddha’s compassion—you can
rescue beings from suffering and bring them happiness, manifest the thirty‑two
responsive forms, enter all realms, and transform all living beings. “Because
the Dharma is taught by sound, it is called hearing‑perfuming; if one hears and
then practices, it is called hearing‑cultivation.” [Diamond has the power of
hardness and sharpness,] it is the hardest substance. [It serves as a metaphor
for the power of samādhi.] It can destroy all things, yet is not destroyed by
anything—this is called “diamond.” In Indian language it is called samādhi, [in
Sanskrit: samādhi,] in Chinese it is called “right concentration,” [in Chinese:
正定]. The so‑called thirty‑two responsive forms are listed below:
9/21 Earthquake (九二一大地震) refers to the major earthquake that struck Taiwan on
September 21, 1999.
Paragraph 3
English Translation:
If living beings must be liberated by
a Buddha’s body, [1. Manifestation as a Buddha body,] he appears in a Buddha’s
body to explain the Dharma to them.
If they need a Pratyekabuddha body,
here “they need” means that sentient beings can evoke a response, and
Guanshiyin Bodhisattva can manifest. “Manifestation” here refers to the
Bodhisattva. We, as sentient beings, can move him by our prayers; we recite the
Buddha’s name, hoping for a response, and the Bodhisattva can respond—he is
moved to come and help us. Right? [2. Manifestation as a Pratyekabuddha…
because such beings become enlightened on their own, without a Buddha present
in the world, they are called Pratyekabuddhas.]
[3. Manifestation as a Conditioned‑Awakened
One.] This refers to those who were in the age of a Buddha’s presence in the
world and realized awakening by hearing the teaching of the Twelve Links of
Dependent Arising. That is the manifestation as a Conditioned‑Awakened One.
[4. Manifestation as a Śrāvaka.] In
the Buddha’s time, by listening to the Four Noble Truths—suffering,
origination, cessation, and path—one attains the four stages of fruition, and
this is called manifestation as a Śrāvaka.
[5. Manifestation as Brahma King… that
is, the Lord of the first dhyāna heaven of the Form Realm.]
[6. Manifestation as Śakra… that is,
the Lord of the Trāyastriṃśa Heaven.] Trāyastriṃśa means “Thirty‑Three.” It is the
Jade Emperor’s domain. Because the Jade Emperor’s realm is divided into thirty‑three
sections, it is also called “the thirty‑three heavens”—it does not mean thirty‑three
layers of heaven. The Lord of the Trāyastriṃśa Heaven divides that realm into
thirty‑two sections. Thus it is also called the Lord of Trāyastriṃśa Heaven.
Moreover, there are countless numbers of such Trāyastriṃśa Heavens, not just
one. Let’s put it simply: the Jade Emperor—Lord Śakra—exists in countless
numbers.
[7. Manifestation as “自在天” (Heavenly
King of Great Freedom)… that is, the fifth heaven of the Desire Realm.]
[8. Manifestation as “Mahā‑自在天” (Great
Heaven of Supreme Freedom)]—this is appearing in the Great Heaven of Supreme
Freedom. […that is, the Lord of the sixth heaven of the Desire Realm.] So it’s
not just we humans in this world who recite Guanshiyin Bodhisattva’s name; the
name of Guanshiyin Bodhisattva is very well known among all sentient
beings—even among the celestial rulers, not just among humans. This is the Lord
of the sixth heaven of the Desire Realm.
[9. Manifestation as the Heavenly
General‑in‑Chief… that is, the great general under Lord Śakra,]
[10. Manifestation as one of the Four
Heavenly Kings.] They reside midway up Mount Sumeru.
[11. Manifestation as a Prince of the
Four Heavenly Kings.]
[12. Manifestation as a “Human King.”]
[13. Manifestation as an Elder.]
[14. Manifestation as a Householder.]
[15. Manifestation as a Minister.]
That is, an official in government.
[16. Manifestation as a Brāhmaṇa.]
[17. Manifestation as a Bhikṣu.]
[18. Manifestation as a Bhikṣuṇī.]
[19. Manifestation as an Upāsaka.]
[20. Manifestation as an Upāsikā.]
Everyone knows an Upāsaka is a layman, while an Upāsikā is a laywoman.
[21. Manifestation as a Lady of Rank.]
This means any distinguished female.
[22. Manifestation as a Young Man.]
[23. Manifestation as a Young Woman.]
Those who are still quite young—young men, young women.
[24. Heavenly Realm: [Manifestation as
a Deva.]] This refers to the eight types of devas and nāgas.
[25. Manifestation as a Nāga.]
[26. Manifestation as a Yakṣa… this is
a Sanskrit term: also pronounced “yèchā.” In Chinese it is rendered “vigorous
and strong.”] “Vigorous and strong” means extremely swift.
[27. Manifestation as a Gandharva… in
Chinese, “incense‑eater,” meaning the music deity of Lord Śakra.] They do not
eat food; they live on fragrance. They smell incense to sustain themselves,
thus known as “incense‑eaters.” Whenever you light incense, Gandharvas gather.
They are Lord Śakra’s music deities—unfortunately, we humans cannot hear their
music. They also play music as offerings to the Buddha. That is why I, as your
teacher, have always hoped to integrate Buddhist music into the Dharma. Today,
we are going to sing the “Song of Guanyin’s Efficacious Response,” and that is
how it is.
[28. Manifestation as an Asura.] An
Asura is not an Arhat. Don’t mistake an Asura for an Arhat. There was once a
layperson who didn’t understand. He wrote a letter to me, saying: “I am always
angry; I truly am an Arhat!” I marked it with an X—how could an Arhat still get
angry? Asuras and Arhats are as different as can be. He said, “I truly am an
Arhat!” That’s definitely an X—you’re not an Arhat, you’re truly an Asura.
Right?
[29. Manifestation as a Kinnara… in
Chinese, it is called ‘doubtful spirit,’ also called ‘not quite human.’ Because
it has a horn on its head, it resembles a human but is not human.]
[30. Manifestation as a Mahoraga… in
Chinese, ‘great serpent movement,’] its belly is large, its head is small, and
it moves on its belly, so it is called “great serpent movement.” On the left
side, there is the “insect” radical—some write it with the “moon” radical. In
any case, “big‑bellied movement.” Because snakes have no arms or legs, right?
They slither around using their entire body… [that is a giant python.]
[31. Manifestation as a Human.]
[32. Manifestation as a Non‑Human…
“non‑human” means ghosts or animals and so forth.]
[The Eight Difficulties (Eight Kinds of Obstacles):
These refer to the eight conditions under which one cannot encounter a
Buddha,] meaning one does not get to hear the true Dharma. Therefore, let
me tell you: not hearing the true Dharma in this lifetime is truly
unfortunate—extremely unfortunate, not just an ordinary misfortune. One
does not know what life is about, nor how to arrange one’s life. One only
knows how to eat, drink, play, and seek pleasure day by day. Right? For
instance, as seen in the TV report: in Taiwan, some “bird-brained” person
is making a large contraption shaped like a bird; you put it on and run…
then you end up falling in the water. You might have seen on TV: falling
in the water, or making a huge car or a gigantic butterfly. They tinker
with it and tinker with it, then fall into the water to see who can “fly”
just a little farther. Every day they do stuff like that—what is the
point? They create something, then, after it’s done, they either cut it up
or eat it if it’s giant pizza or an enormous sausage. After eating, don’t
you just defecate it out anyway? Why all the hassle? Why do people live in
such a boring way, with so much time on their hands? Why not recite
Guanshiyin Bodhisattva? Let me tell you: if living beings don’t understand
the Dharma, they will certainly do this sort of thing. They have to keep
busy with something to pass the time! Now, if we are reborn in any one of
these eight kinds of situations, we are done for—that would be a big
problem!
[They are: (1) Being in hell is a
difficulty.] (Read this as nàn, not nán—these eight are obstacles or
difficulties.) If one is in hell, one suffers constantly all day; how could one
listen to teachings or hear the Dharma? Right? There is no way to hear the
Dharma.
[(2) Being a hungry ghost is a
difficulty.]
[(3) Being an animal is a difficulty.]
If you take birth in these three evil realms—hell, hungry ghost, or animal
realm—then it’s over. In hell, there’s no way to hear the true Dharma. Hungry
ghosts suffer incessantly. Animals get devoured by other animals: big animals
eat small animals. There is no time to talk about the Dharma, and they cannot
comprehend anyway.
[(4) Being in the “long‑lived heaven”
is a difficulty.] So I tell you: never rejoice at the idea of being reborn in a
heavenly realm—if you are reborn in heaven, don’t feel delighted, you should
cry. Why? Because in the long‑lived heaven, your lifespan is incredibly long;
it goes on and on, and you cannot die even if you want to. In Taiwanese we say,
“Why am I living so long and haven’t died yet?” You might want to die, to be
reborn quickly as a human, so you can truly learn the Dharma and attain
awakening, or go to the Pure Land. But it’s not possible. If you are reborn in
the long‑lived heaven, you’re in big trouble: you cannot die for countless
eons. By the time you die and come back as a human, the Buddha might have
already ceased to appear in the world; no one is around to teach the Dharma.
[(5) Being in a border region or in
Uttarakuru is a difficulty… “Uttarakuru” is rendered as “superior place.”] It
means you can’t be reborn in a “superior place” where the true Dharma is
actually present—somewhere with strong culture or access to true teachings.
When a layperson in Mainland China wrote me a letter saying, “It’s so fortunate
I was born in China—I can hear the Dharma,” he wrote “China is hard to be born
into,” but that’s not the meaning here. “China” in the Buddhist scriptures
refers to a center of culture, economy, or orthodox Dharma, called “Zhōngguó,”
literally “the Middle Kingdom.” It doesn’t specifically mean Mainland China. So
be careful not to misread the term. Being in a border region or in Uttarakuru,
with a lifespan of a thousand years, no midlife sickness, [they get so attached
to their carefree life that they won’t accept teachings, so sages do not appear
there,] so they do not get to see the Buddha or hear the Dharma. Europe and
America, for instance, have good material conditions but are too absorbed in
enjoyment, [thus do not encounter the Buddha or the Dharma.]
[(6) Being blind, deaf, or mute is a
difficulty.] For example, “blind” means you cannot see; “deaf” means you cannot
hear. “Mute” means you cannot speak. If someone is both deaf and mute, then
there is no way. It’s very difficult to learn anything. Unlike all of you here,
who can both see the Bodhisattva’s image and hear the teachings.
[(7) Having worldly wisdom and
cleverness is a difficulty.] Over this, write three characters: “knowledge‑obstacle.”
This refers to worldly politicians or scholars who consider themselves
extremely capable and don’t allow anyone to disagree with them. This so‑called
“knowledge‑obstacle” means one’s knowledge and intellectual frameworks become
an obstacle to bodhi. Let me repeat: “knowledge‑obstacle” means the various
conceptual knowledge, language, and viewpoints that one has accumulated. Some
can write excellently, some can give eloquent speeches, some have authored
impressive books—these remain worldly knowledge. Meanwhile, if you are
convinced of your own greatness, all that you know becomes a barrier to your
realization of bodhi. True Dharma is not about academic degrees, nor about an
abundance of words. One who awakens is liberated. Dharma has nothing to do with
academic degrees or with language; it doesn’t depend on any of those.
[(8) Being born before the Buddha
appears in the world]—that is, before the Buddha’s advent—[(or after the
Buddha’s passing) is a difficulty.] Being “before the Buddha’s birth or after
the Buddha’s passing,” you do not meet the Buddha. Today, we belong to the
eighth type of difficulty: after the Buddha’s passing. Still, we are extremely
fortunate because there appears a Master Huilu, which isn’t too bad. (Everyone
applauds.) Thank you! It’s good to have some encouragement—much appreciated!
Let us now take a ten-minute break.
Those who need to go wash their hands or use the restroom, please do so, and
then we will come back and sing a couple of verses. As disciples of the Buddha,
you cannot run away. If you run off, I will phone Guanshiyin Bodhisattva to
tell Him not to protect you—try it and see! Alright, everyone, a fifteen-minute
break. Then let us sing the “Song of Guanyin’s Efficacious Response.” Look at
how heavily it’s raining! I told you not to leave, so you simply cannot
leave—Bodhisattva is immediately showing a response for you to see. It takes
thirteen minutes to sing this song just once. Tomorrow is Sunday, a day off!
There’s no need to rush, right? Don’t keep checking your watch. It has not been
easy for me to regain my health, so that I can speak the Dharma for you. Right?
It is rare and precious for all of us to gather here, to sing this song
together—how remarkable! Don’t be in such a hurry, right?
Everyone sing it once, which will take
thirteen minutes. Then, when we sing it the second time, let’s stand up. Let’s
truly offer our sincerity. When we sing it the first time, remain seated. When
we sing it the second time, stand up. Because it’s only thirteen minutes each
time, by singing the “Song of Guanyin’s Efficacious Response,” we want to learn
the Bodhisattva’s spirit—do not be like worldly people, always bickering over
every little thing, so attached to oneself and one’s views. We must learn Guanshiyin
Bodhisattva’s spirit, applying it in service to all beings and in working for
the monastery, with no complaints or resentments, thereby gaining merit as well
as training our minds and cultivating the Bodhisattva’s spirit.
Alright, please place your hands
together in reverence, and start the music. “Song of Guanyin’s Efficacious
Response.”
Original Text:
“
好！请合掌，放音乐。《观音灵感歌》。
”
Paragraph 8
English Translation:
Everyone! Please stand up. To
demonstrate your devotion to Bodhisattva, in just a moment, direct your energy
from the lower abdomen, give it your all. We have only thirteen minutes left.
While extolling Guanshiyin Bodhisattva, reciting Guanshiyin Bodhisattva’s
sacred name, we must remember to transform ourselves. Alright! Start the music.
Place your hands together in reverence. Once you stand, do not lower your
hands; lowering them wouldn’t be proper.
Dedication of Merit—follow me as I
recite. “By the power of these merits, derived from reciting Guanshiyin
Bodhisattva’s name, singing praises to Guanshiyin Bodhisattva, and chanting the
‘Song of Guanyin’s Efficacious Response,’ let them dispel disasters for all
bodhisattvas present who are volunteers and who have brought forth their hearts
of devotion.”
Original
Text:
“
回向，跟着师父念：愿以此功德，底下师父念：
愿以此念观世音菩萨、赞颂观世音菩萨、诵观音灵感歌功德，消灾在座诸位义工、发心的菩萨。
”
Paragraph 10
English Translation:
We repay our fourfold debts above, and
help those in the three realms of suffering below. If anyone sees or hears
this, may they all bring forth the bodhi‑mind. Having exhausted this bodily
form, may we be reborn together in the Land of Ultimate Bliss.
“May I be reborn in the Western Pure
Land, with a lotus in the highest grade as my parents. When the lotus opens, I
shall see the Buddha and awaken to no‑birth, never retreating, with
bodhisattvas as my companions.”
Now let us bow once to the Buddha. A
second bow. A third bow.
It’s now half past ten. I’ve occupied
a bit of your time. May everyone’s disasters be dispelled, and may you remain
mindful of Guanshiyin Bodhisattva in every thought. May you have no obstacles
at the time of death, and be reborn in the Pure Land. Blessings to you all, and
thank you. Āmítuófó! Āmítuófó!
This translation follows a literal
approach to preserve meaning, tone, and structure. All colloquial exclamations
such as “是不是？” (“Isn’t that so?” or “Right?”) and informal expressions have been
retained to reflect the speaker’s style.
Use of Established Terminology:
“Bodhisattva” (菩萨) is
kept in transliteration.
“Nam(o) Guanshiyin Bodhisattva” is used for 南无观世音菩萨.
“Pratyekabuddha” is used for 独觉.
“Śrāvaka” is used for 声闻.
“Yakṣa,” “Gandharva,” “Asura,” etc., remain in
transliteration.
Where modern references (like “Jade
Emperor”) are used, the literal meaning is retained.
Cultural and Contextual Annotations:
The reference to the 9/21 Earthquake in Taiwan is
footnoted for clarity.
Brief clarifications are provided for specific terms
like Trāyastriṃśa (Three‑Thirty Heaven), Uttarakuru (superior place),
etc.
Preservation of the Original Text:
After each English paragraph, the
complete, unaltered Chinese text is given in full, exactly as provided.
No Omission:
Every single sentence is included;
repetitive parts and colloquialisms have been retained to ensure completeness.
Bibliographic/Contextual Note:
This passage is taken from a lecture
by Venerable Master Huilu (慧律法师). The references to the Śūraṃgama Sūtra (楞严经) and the chanting of Guanshiyin Bodhisattva’s name are placed in the
context of Pure Land practices and the manifestation of Bodhisattvas in the
various realms.
Paragraph 1
English Translation:
Venerable Master Huilu
A Brief Outline of His Dharma‑Propagation Activities
“In 1953, the Master was born in Yunlin, Taiwan.
Experiencing hardship in his early years, he deeply perceived the sufferings of
the human world. While attending Jianguo High School, he was passionate about
exploring the philosophy of life, avidly reading a wide range of books. He also
served as the main debater in the debate club, thereby laying the foundation
for what would become vast erudition, prodigious memory, and an eloquence
unimpeded.”
Original Text:
慧律法師
弘法事略
「1953 年，法師出生於台灣雲林，幼年遭逢困頓，深刻體驗人間疾苦。
就讀建國中學時，熱中探討人生哲學，遂博覽群籍，又擔任演辯社主辯人，因而奠定日後博聞
強記、辯才無礙的基礎。」
Paragraph 2
English Translation:
Venerable Master Huilu
In 1974, he entered Feng Chia University, where he joined
the Pu Jue Society (普覺社).
Through this affinity, he heard the Buddha Dharma and was able to draw near
great spiritual mentors such as Venerable Chanyun and the elderly lay
practitioner Li Bingnan, among others—great beneficent friends. He thus made
the vow to “revitalize the sacred teachings so that the true Dharma might
reappear,” making it his personal mission. From that point onward, he delved
into the Buddhist canon with diligence and consistency, never ceasing.
In 1979, he graduated from the Pure Land Specialized
Institute (淨土專宗研究所).
At Fengshan Lotus Society (鳳山蓮社),
he received monastic ordination under Elder Venerable Zhuyun. Then he went to
the Nanputuo Buddhist Institute in Taichung, following Venerable Guanghua, a
preceptor of the vinaya, who held him in high regard and entrusted him with the
major responsibility of training future monastics. From early on, the Master
engaged extensively with the various schools of Buddhism—Chan, Pure Land,
Vinaya, Esoteric, Abhidharma‑Kośa, Huayan, Lotus (i.e. the Lotus Sūtra
tradition), Tiantai—gaining understanding in all, with none beyond his reach.
Together with his humorous and lively personality, he brings tremendous benefit
to those who hear his teachings. His vivid and dynamic lecture style has broken
the stereotype that Buddhist seminars are dull. By focusing on how to
incorporate practice into daily life, his lectures have awakened the confused
and bewildered minds of many.
Having received a higher education and also deeply
penetrated Buddhist principles, when expounding the scriptures, the Master
often uses scientific knowledge to illustrate scriptural teachings, skillfully
employing analogies without departing from the ultimate truth. He presents
profound Dharma in accessible ways, while blending it with the pulse of modern
life. As a result, he has been warmly received by young intellectuals, who
eagerly invite him to lecture on campuses. National Taiwan University, Tsing Hua,
Normal University, Chiao Tung, and more than twenty other highly renowned
colleges and universities have all been beneficiaries of his Dharma rain. Also,
in such prestigious institutions as Harvard in the United States, Oxford and
Cambridge in the United Kingdom, as well as Peking University and Fudan
University in Mainland China, the Master is reputed to have considerable Chan
realization; whenever he gives teachings, they go right to the heart, directly
revealing one’s inherent ground. There have also been multiple invitations for
him to lecture there.
Followers Gather to Recite Sūtras and Pray for Blessings
Large‑Scale Buddhist Lecture
This style of teaching can be said to have pioneered a new
trend; wherever he goes, the Dharma connections are extraordinary, and every
event is packed to capacity. In 1987, he lectured on the Refuge Ceremony and
the Eight Precepts at the Zhonghua Gymnasium in Taipei, marking the first time
a large‑scale Buddhist lecture had been held there. Although preparations were
rushed, it created an unprecedented sensation, with the total attendance
nearing one hundred thousand. The initial sounding of the Dharma drum already
achieved the effect of awakening the dull and the deafened. Later, at the
Linkou Gymnasium, he expounded “Bodhidharma’s Treatise on Seeing One’s Nature,”
drawing an audience of two hundred thousand. For this, he gained the renown of
creating a “Dharma‑propagation whirlwind.” He has also frequently accepted
invitations to spread the Dharma in the United States, Canada, New Zealand,
Australia, Europe, Japan, Singapore, Malaysia, Indonesia, and elsewhere, so
that the Dharma sound reaches every continent of the globe. At the request of
the Buddhist Association of China and the Religious Affairs Bureau, he has also
lectured in Beijing, Shanghai, Xiamen, and other places, promoting cultural
exchanges in Buddhism across the Taiwan Strait.
The Master asserts that “we should regard listening to
teachings and hearing the Dharma as the most important lifelong undertaking,”
and he has also transformed the culture of diligent Buddhist practice in
Taiwan, enabling the ideal of balancing both understanding and practice to
become widely disseminated. In modern Taiwan’s ordination platforms, the
majority of new ordinands were inspired to leave the household life after
hearing his teachings.
Not only does the Master turn the great Dharma wheel, he
also actively exposes false views and affirms the authentic, serving as a sharp
wake‑up call for religion in Taiwan, shattering sentient beings’ topsy‑turvy
dreams. Everyone who hears him cannot help but marvel at how rare and precious
it is.
Venerable Master Huilu’s Dharma Lectures
Spreading the Dharma is not accomplished overnight, nor is
it achieved in one stroke. To advance this arduous mission, the Master has long
maintained systematic courses and lectures, thoroughly explaining the essential
principles of the Buddha Dharma. The range of his topics is extremely broad and
profound—he has expounded hundreds of sūtras and treatises, embracing them all
yet ultimately guiding people to the Pure Land. As a result, he has received
extensive affirmation within the Buddhist community, recognized as an
extraordinary propagator of the Dharma seldom seen in a hundred years. In 1995,
he received from Elder Venerable Mingyang the transmission of patriarchal
lineage: the 48th generation in the Caodong School and the 42nd generation in
the Linji School, thus affirming the continuity of Buddhist lineages across the
Taiwan Strait, which people regard as a worthy tale.
The Master’s compassionate vow runs deep. He often holds up
as his ideal the bodhisattva conduct of “so long as sentient beings can be
freed from suffering, I do not seek comfort for myself.” In order to have the
Dharma resound far and wide for a long time to come, he records his teachings
live, producing cassette tapes, audio‑video discs, or compiling them into
collections, thereby benefiting all who have the karmic affinity. At present,
over a hundred types of these audio Dharma treasures have been published,
totaling more than one million sets. His written works number in the dozens of
titles, each having been issued in the millions of copies. The breadth of these
materials, their vast circulation, and their high quality surpass anything seen
so far.
Although widely recognized as a leading figure among the
middle generation of the Taiwanese Buddhist community, the Master continues
with a demeanor that is plain, unassuming, ordinary, and humble, forging ahead
on the bodhi path of benefiting beings and aiding the world. As he himself
says, one should devote one’s life to its most meaningful purpose, thereby
realizing immeasurable compassion, loving‑kindness, joy, and equanimity.
Jianguo
High School (建國中學)
is a prestigious secondary school in Taiwan.
Feng
Chia University (逢甲大學)
is a well‑known university in Taichung, Taiwan.
Pu
Jue Society (普覺社)
is a student Buddhist organization.
Nanputuo
Buddhist Institute in Taichung (台中南普陀佛學院): Not to be confused
with Nanputuo Temple in Xiamen, China; this is a Buddhist training center
in Taichung.
Harvard,
Oxford, Cambridge, Peking University, Fudan University are renowned
institutions that invited or expressed interest in Venerable Master
Huilu’s lectures.
How Kwan Yin Came To My Wife’s Assistance: By Greg Goode, Ph.D.
May is my wife — beautiful, kind, humorous,
intelligent and wise, graced with a strong and generous character. She’s
from Jiangsu, China, and not yet a permanent resident in the U.S. We
were married in July.
They took her away in August.
When the U.S. Immigration and
Naturalization (INS) comes to incarcerate you, they don’t tell you where
you’re going or how long you’ll be there. Being married to a U.S.
citizen isn’t enough to keep you out of their clutches. They often don’t
let you call a lawyer or family member.
For some reason they did call me after coming to our home and
removing her. I was at work. They merely stated that May’s visa had
expired, that she was going down to the local office and should be home
that evening. But she was sent to the Hudson County Correctional
Facility (New Jersey), with INS detainees on the 4th Floor and the
felons on the 5th.
Some of her co-detainees had been behind bars for over 18 months and many were shipped directly back to their home countries.
Since the INS doesn’t tell you how long you’ll be there or when your
next hearing is, you just wait. And wait. May did have lots of free
time, and between bouts of worrying about me and her teenage son, she
was able to make collect phone calls (at $5 per minute).
During that month I ran up close to $1000 in phone charges!
May was gone one month. Getting her out before she was deported to
China was a combination of persistence, good friends, sound advice,
compassionate employers (both May’s employer, and mine), an honest,
hard-working lawyer, several hearings with an INS judge, lots of cash –
all this and Kwan Yin!
Yes, Kwan Yin, the Buddhist Bodhisattva of Compassion, “She Who Hears
the Cries of Sentient Beings.” For the first two weeks, May just
worried and lost weight. But at the end of the second week, a new INS
arrival brought in some Chinese Buddhist materials.
May took a look at the teachings and prayers, and saw a chant to Kwan
Yin. It was a 36-line chant, invoking the name and blessings of Kwan
Yin and other Bodhisattvas. The chant was accompanied by a printed form
with 1000 checkboxes, to tick off each time you complete the chant.
Although May was not a practicing Buddhist at the time, Buddhism had
been in the air when she was growing up near Shanghai. So she felt the
resonance and took up the chant.
After she’d chanted and ticked off all the checkboxes but didn’t have
a photocopier, she just kept on going without the printed form. She
began to chant 10, 14, 16, 18 hours each day. When they were let into
the yard for their daily exercise and sunlight, she would chant outside.
Not having incense, she would roll napkins into joss sticks and burn
them, seated cross-legged in the yard. She chanted more and more and
more, until she was chanting virtually the entire time she wasn’t eating
or putting in rack time. Several other Chinese ladies began to chant
along with her. And for two weeks, there could be heard the soft melodic
Chinese chanting of KWAN-YIN-PU-SA (Kwan Yin Bodhisattva). When May was
released, her colleagues carried on with the chant. If it worked for
her, it could work for them too!
When May returned home, she looked focused, calm, and glad to be out!
She said that Kwan Yin had showered blessings upon her and her family.
She said that the chanting had kept her sane and prevented the worry
she had felt the first two weeks. Now she continues the chanting and
devotions to Kwan Yin. In addition to offerings at our home altar, May
goes to the Buddhist temple next door to her work. Each day, she goes to
say Thank You, to do an incense offering, and to pray for her family.
I can feel the umbrella of blessings from her practice, and wish the blessings upon all.
May all sentient beings be free of pain and suffering!
Greg GoodeGreg
Goode works at a law firm, studied psychology and philosophy at the
University of California, University of Cologne (Germany), and
University of Rochester. A student of deep inquiry for decades until his
search came to a peaceful and blissful conclusion, Greg has written
about consciousness, culture, nondualism, psychology, yoga, meditation,
Buddhism, and Advaita Vedanta. He is a contributor to the
HarshaSatsangh, Nonduality Salon, MahaMudra and Dharma-Direct internet
lists, as well as a co-moderator of the Advaitin list. He teaches
Advaita and Madhyamika philosophy in New York City, and has a set of web
pages on the Nonduality.com website called Presence.
(THE BODHISATTVA WHO CONTEMPLATES THE SOUNDS OF THE WORLD)
AT THAT TIME Inexhaustible Intention Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, and facing the Buddha, said, "World Honored One, for what reason is the Bodhisattva Guanshiyin called ‘Guanshiyin’?"
The Buddha told Inexhaustible Intention Bodhisattva, "Good man, if any of the limitless hundreds of thousands of myriads of kotis of living beings who are undergoing all kinds of suffering hear of Guanshiyin Bodhisattva and recite his name single-mindedly, Guanshiyin Bodhisattva will immediately hear their voices and rescue them.
"If a person who upholds the name of Guanshiyin Bodhisattva enters a great fire, the fire will not burn him, all because of this Bodhisattva’s awesome spiritual power.
"If a person being tossed about in the great sea calls out the Bodhisattva’s name, he will find a shallow place.
"If the hundreds of thousands of myriads of kotis of beings who seek gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, amber, pearls, and so forth enter the great sea, an evil wind may toss their boats into the territory of the rakshasa ghosts. But if among them there is even one person who calls out the name of Guanshiyin Bodhisattva, they will all be saved from the difficulty of the rakshasas. For this reason, he is called Guanshiyin.
"Further, if a person who is about to be harmed calls out the name of Guanshiyin Bodhisattva, the knives and staves of the attackers will break into pieces and he will be saved.
"If yakshas and rakshasas enough to fill the three thousand great thousand world system come to torment a person, if they hear him call out the name of Guanshiyin Bodhisattva, all those evil ghosts will not even be able to stare at that person with their evil eyes, how much the less harm him.
"If a person, whether guilty or not, who has been put in stocks or bound with chains calls out the name of Guanshiyin Bodhisattva, his fetters will break apart and he will immediately be freed.
"If bandits enough to fill the three thousand great thousand world system infest a dangerous road on which a merchant chief in charge of costly jewels is leading a group of merchants, but among the merchants there is even a single person who says, ‘Good men, do not be afraid! You should all single-mindedly recite the name of Guanshiyin Bodhisattva. This Bodhisattva bestows fearlessness upon living beings. If you recite his name, you shall surely be saved from these robbers,’ and if upon hearing that, the merchants all cry out together, ‘Namo Guanshiyin Bodhisattva,’ then they will immediately be saved because they recited his name.
"Inexhaustible Intention! The awesome spiritual power of the Bodhisattva Mahasattva Guanshiyin is as lofty and sublime as that!
"If living beings who have much sexual desire constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from desire.
"If those who have much hatred constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from hatred.
"If those who are very stupid constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from stupidity.
"Inexhaustible Intention, Guanshiyin Bodhisattva has great awesome spiritual powers such as these and confers great benefits. Therefore living beings should always be mindful of him.
"If women who seek sons bow and make offerings to Guanshiyin Bodhisattva, they will give birth to blessed, virtuous, and wise sons. If they seek daughters, they will give birth to upright and handsome daughters who have planted roots of virtue in previous lives and who are regarded and respected by all.
"Inexhaustible Intention! Guanshiyin Bodhisattva has powers such as these. If there are living beings who reverently bow to Guanshiyin Bodhisattva, they will be blessed and their efforts will not be in vain.
"Therefore living beings should all receive and uphold the name of Guanshiyin Bodhisattva.
"Inexhaustible Intention! If a person were to receive and uphold the names of Bodhisattvas in number as the grains of sand in sixty-two kotis of Ganges Rivers, and in addition were to exhaustively make offerings to them of food, drink, clothing, bedding, and medicine, what do you think—would that good man’s or good woman’s merit and virtue be great or not?"
Inexhaustible Intention Bodhisattva replied, "Very great, World Honored One."
The Buddha said, "If another person were to receive and uphold the name of Guanshiyin Bodhisattva and bow and make offerings but once, that person’s blessings would be equal to and not different from the other person’s. They could not be exhausted in hundreds of thousands of myriads of kotis of eons.
"Inexhaustible Intention, one who receives and upholds the name of Guanshiyin Bodhisattva obtains the benefit of blessings and virtues as limitless and boundless as those."
Inexhaustible Intention Bodhisattva said to the Buddha, "World Honored One, how does Guanshiyin Bodhisattva roam through this Saha world? How does he speak the Dharma for living beings? How does he carry out this work with the power of expedients?"
The Buddha told Inexhaustible Intention Bodhisattva, "Good man, if living beings in this land must be saved by means of someone in the body of a Buddha, Guanshiyin Bodhisattva will manifest itt the body of a Buddha and speak Dharma for them.
"If they must be saved by someone in the body of a Pratyekabuddha, he will manifest in the body of a Pratyekabuddha and speak Dharma for them.
"If they must be saved by someone in the body of a Hearer, he will manifest in the body of a Hearer and speak Dharma for them.
"If they must be saved by someone in the body of the Brahma King, he will manifest in the body of the Brahma King and speak Dharma for them.
"If they must be saved by someone in the body of Shakra, he will manifest in the body of Shakra and speak Dharma for them.
"If they must be saved by someone in the body of the God of Sovereignty, he will manifest in the body of the God of Sovereignty and speak Dharma for them.
"If they must be saved by someone in the body of the Great God of Sovereignty, he will manifest in the body of the Great God of Sovereignty and speak Dharma for them.
"If they must be saved by someone in the body of a great heavenly general, he will manifest in the body of a great heavenly general and speak Dharma for them.
"If they must be saved by someone in the body of Vaishravana, he will manifest in the body of Vaishravana and speak Dharma for them.
"If they must be saved by someone in the body of a minor king, he will manifest in the body of a minor king and speak Dharma for them.
"If they must be saved by someone in the body of an Elder, he will manifest in the body of an Elder and speak Dharma for them.
"If they must be saved by someone in the body of a layman, he will manifest in the body of a layman and speak Dharma for them.
"If they must be saved by someone in the body of a minister of state, he will manifest in the body of a minister of state and speak Dharma for them.
"If they must be saved by someone in the body of a Brahman, he will manifest in the body of a Brahman and speak Dharma for them.
"If they must be saved by someone in the body of a Bhikshu, Bhikshuni, Upasaka, or Upasika, he will manifest in the body of a Bhikshu, Bhikshuni, Upasaka, or Upasika and speak Dharma for them.
"If they must be saved by someone in the body of the wife of an Elder, of a layman, of a minister of state, or of a Brahman, he will manifest in a wife’s body and speak Dharma for them.
"If they must be saved by someone in the body of a pure youth or a pure maiden, he will manifest in the body of a pure youth or pure maiden and speak Dharma for them.
"If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and so forth, he will manifest in such a body and speak Dharma for them.
"If they must be saved by someone in the body of a Vajra-wielding spirit, he will manifest in the body of a Vajra-wielding spirit and speak Dharma for them.
"Inexhaustible Intention! Guanshiyin Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, roams throughout the land, saving and liberating living beings.
"Therefore you should all single-mindedly make offerings to Guanshiyin Bodhisattva. Guanshiyin Bodhisattva Mahasattva can, in the midst of fear, crisis, and hardship, bestow fearlessness. That is why in this Saha world all call him the "Bestower of Fearlessness."
Inexhaustible Intention Bodhisattva said to the Buddha, "World Honored One, I shall now make an offering to Guanshiyin Bodhisattva." He then removed his necklace of pearls, its value in the hundreds of thousands of ounces of gold, and offered it to the Bodhisattva, saying, "Humane One, accept this Dharma offering, this necklace of precious pearls."
Guanshiyin Bodhisattva refused to accept it.
Inexhaustible Intention Bodhisattva again said to Guanshiyin Bodhisattva, "Humane One, out of pity for us, accept this necklace."
The Buddha then told Guanshiyin Bodhisattva, "You should take pity on Inexhaustible Intention Bodhisattva and the fourfold assembly, as well as the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth, and accept this necklace."
Then, out of pity for the fourfold assembly, the gods, dragons, humans, nonhumans, and so forth, Guanshiyin Bodhisattva accepted the necklace. He divided it into two parts: one part he offered to Shakyamuni Buddha and the other to the stupa of Many Jewels Buddha.
"Inexhaustible Intention, such is the self-mastery and spiritual power of Guanshiyin Bodhisattva, who roams throughout the Saha world."
At that time, Inexhaustible Intention Bodhisattva used verses to ask this question:
World Honored One, complete with wondrous marks,
I now ask again,
Why is this disciple of the Buddha Called Guanshiyin?
The Honored One of Perfect, Wondrous Marks,
With verses answered Inexhaustible Intention:
Listen to the practice of Guanyin,
Who skillfully responds in all places.
With vast vows, as deep as the sea,
Throughout inconceivable eons,
He has served many thousands of kotis of Buddhas,
And has made great, pure vows.
I shall now tell you in brief,
That for those who hear his name or see him,
And who are mindful of his name unceasingly,
He can extinguish the suffering of all realms of existence.
If someone is the victim of another’s harmful intent,
And is pushed into a pit of fire,
If he evokes the strength of Guanyin,
The pit of fire will turn into a pool.
If someone is being tossed about in the great sea,
And is surrounded by the dangers of dragons, fish, and ghosts,
If he evokes the strength of Guanyin,
The waves will not drown him.
If someone is on the peak of Mount Sumeru,
And another person tries to push him off,
If he evokes the strength of Guanyin,
He will stand firm as the sun in space.
If someone is pursued by evil people,
Who want to throw him off a Vajra Mountain,
If he evokes the strength of Guanyin,
Not a single hair on his body will be harmed.
If someone is surrounded by vicious bandits,
Who threaten him with knives,
If he evokes the strength of Guanyin,
The bandits will all give rise to compassion.
If someone is in trouble with the law,
And on the verge of being executed,
If he evokes the strength of Guanyin,
The knives will break into pieces.
If someone is imprisoned, shackled, or chained,
Or if his hands and feet are in stocks,
If he evokes the strength of Guanyin,
His bonds will open and he will be free.
If someone is about to be harmed,
By mantras, spells, or poison,
If he evokes the strength of Guanyin,
The harm will all return to the sender.
If someone meets with evil rakshasas,
Poisonous dragons, or ghosts,
If he evokes the strength of Guanyin,
They will then not dare to harm him.
If someone is surrounded by vicious beasts,
With fearsome fangs and claws,
If he evokes the strength of Guanyin,
The beasts will quickly run far away.
Poisonous snakes and scorpions,
Have blazing lethal vapors,
But if one evokes the strength of Guanyin,
At the sound of one’s voice, they will disperse.
Clouds of roaring thunder and lightning
May send down hail or great floods of rain,
But if one evokes the strength of Guanyin,
The clouds will immediately scatter.
Living beings are beset with hardships,
And oppressed by limitless sufferings.
The power of Guanyin’s wondrous wisdom
Can rescue the world from suffering.
Complete with the power of spiritual penetrations,
Vastly cultivating wisdom and expedient means,
Going throughout countries in the ten directions,
He manifests everywhere in all places.
The various evil destinies,
Those of the hells, ghosts, and animals,
And the pain of birth, old age, sickness, and death
Are all gradually wiped away.
True Contemplator, Pure Contemplator,
Contemplator with Vast, Great Wisdom,
Compassionate Contemplator, Kind Contemplator,
May we constantly behold you with reverence!
Undefiled pure light,
The sun of wisdom that breaks through the darkness
Is able to quell calamities of wind and fire
As it shines on all worlds.
Compassionate substance: the thunder of precepts.
Kind intent: a wondrous great cloud.
He rains down sweet dew and Dharma rain,
Which extinguish the flames of affliction.
In the midst of contention, when faced with lawsuits,
Or when someone is terrified on the battlefield,
If he evokes the strength of Guanyin,
All his many enemies will scatter and leave.
Wondrous your sound, Contemplator of the World’s Sounds
A pure sound, a sound like the sea tide,
A sound beyond all worldly sounds,
We shall always bear it in mind.
In thought after thought we have no doubt:
Guanshiyin is pure and sagely.
In times of suffering, agony, danger, and death,
He is our refuge and protector.
Complete with all merit and virtue,
His kind eyes watching living beings,
He is endowed with massive blessings, limitless as the sea.
Therefore we should reverently worship him.
At that time the Bodhisattva Guardian of the Earth rose from his seat and said to the Buddha, "World Honored One, if there are those who hear this chapter of Guanshiyin Bodhisattva, who learn about the self-mastery of his deeds and the power of his spiritual penetrations as shown in this Universal Door, you should know that the merit and virtue of such people will not be small."
When the Buddha had spoken the "Universal Door Chapter," eighty-four thousand living beings in the assembly all brought forth the resolve for anuttarasamyaksambodhi.
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