Guanyin Bodhisattva's Fourteen Kinds of Fearlessness

【World-Honored One! Through this hearing-refined, hearing-cultivated vajra samādhi and its unconditioned wondrous power, I share the same grief and longing for joy as all sentient beings across the six realms, ten directions, and three times. I thereby enable sentient beings to gain fourteen kinds of fearlessness and merit through my body and mind.】

This is the wondrous power of the self-realized, all-pervading faculty, which lets me join in the sorrow and aspiration of all sentient beings. It arises from the Bodhisattva’s practice of turning hearing inward to realize her true nature, which aligns her with the inherent wondrous awakening mind shared by all beings. Since we share the same fundamental nature, she moves the great compassionate mind of shared essence to connect with sentient beings’ grief and longing. Addressing the World-Honored One, she describes her practice: the hearing nature is inwardly refined, stoking the wisdom of initial enlightenment. The light of wisdom does not scatter outward; instead, she turns hearing back to cultivate itself, illuminating the very nature that hears. This is called turning the light back to its source. When this illumination penetrates fully to the mind’s origin, unmoving and unbreakable, it is known as vajra samādhi. These two lines describe the realization of the fundamental nature; what follows is its expression in action, which never separates from that nature.

The “unconditioned wondrous power” means acting in full alignment with true nature, without forced effort, spontaneously bringing benefit to others—hence its name. Through this inconceivable power, she joins with all sentient beings across the six realms, ten directions, and three times, sharing in their grief, rescuing them from suffering, and granting them joy. The “because” at the start of the opening passage points to this shared sorrow and aspiration as the very foundation of the fearlessness she grants. The grief-stricken, longing hearts of sentient beings are none other than the body and mind of the Great Being. Her “body” is her wondrous, responsive manifestation; her “mind” is her wondrous, contemplative wisdom. When sentient beings are caught in suffering, distress, or danger, and call her name single-mindedly, the resonance between her call and theirs is immediate. Even in the grip of fear, they are rescued and delivered, gaining fearlessness. This fearlessness belongs to sentient beings; the merit of this power belongs to the Great Being. Through her all-pervading, penetrative wondrous power—her function, virtue, and capacity—she delivers sentient beings from suffering, freeing them from all fear. The Universal Gateway chapter of the Lotus Sutra states: “When sentient beings are trapped by troubles, with endless suffering pressing on their bodies, the wondrous wisdom and power of Avalokiteśvara can save the world from all suffering.”

巳二. Enumerating the Fearlessnesses

These fall into four categories: 午初 (first): fearlessness of the eight difficulties; 午二 (second): fearlessness of the three poisons; 午三 (third): fearlessness of the two aspirations; 午四 (fourth): fearlessness of name-recitation.

We begin with the first.

午初. Fearlessness of the Eight Difficulties.

【First: Because I do not turn my hearing outward to observe sounds, but turn it inward to observe the nature that hears, I enable all suffering sentient beings across the ten directions to be liberated simply by calling my name.】

This is the fearlessness that frees beings from the bondage of suffering and affliction. Of the eight perils, this is the general principle; the other seven are specific manifestations of it. Suffering (苦) is pressure on the outer body; affliction (恼) is torment of the inner mind. The first three lines describe the root of her own practice; the following four lines reveal how this practice benefits others.

“First: because I do not observe sounds for myself, but observe the observer”: “Observing” here is the wisdom of clear seeing. The light of this wisdom does not shine outward to grasp worldly sounds; instead, she turns inward to observe the nature that does the observing. The first phrase describes turning away from external objects; the second describes illuminating fundamental nature—this is releasing attachment to objects and settling inward, turning from conditioned phenomena to unite with awakened nature. Through this hearing-cultivated vajra samādhi and its unconditioned wondrous power, she blesses sentient beings. So when suffering beings across the ten directions call her name single-mindedly, she hears the sound of their call, responds to it to rescue them from suffering, and grants them immediate liberation from distress. This is how they gain freedom from the fear of suffering and affliction!

This is precisely the cause and condition by which the Bodhisattva Avalokiteśvara received her name upon the fruition ground. In the Lotus Sutra’s Universal Gateway chapter, Bodhisattva Akṣayamati asked the Buddha: “By what cause and condition is Avalokiteśvara named Avalokiteśvara?” The Buddha told Akṣayamati: “Good son, if there are boundless hundreds of thousands of myriads of koṭis of sentient beings undergoing various distresses, hearing of Avalokiteśvara, single-mindedly calling her name, then Avalokiteśvara will at once observe the sound of their calling, and they will all gain liberation.” Observing the sounds of the world calling upon the Bodhisattva’s name, she is therefore named Avalokiteśvara… That sutra only discusses the Bodhisattva’s name as established by her function of benefiting others on the fruition ground; it does not mention the self-benefiting practices she cultivated on the cause ground. This sutra addresses both: by perfecting the practice of self-benefit, she can then benefit others.

Some readers misinterpret this line to mean that suffering sentient beings observe the sound themselves when in distress. Master Jiao correctly refuted this reading. Since this sutra omits phrases like “single-mindedly calling the name” after “sentient beings in distress,” this mistaken interpretation arises. Master Jiao notes that the original text implies the two characters 蒙我 (receive from me), which makes the meaning clear: when sentient beings are in distress, how many would know to practice this kind of observation? Even if a few could, it would still contradict the opening line that says beings gain these fourteen kinds of fearlessness and merit through the Bodhisattva’s body and mind. Please consider this carefully.

【Second: When perception and cognition turn back to their source, even if sentient beings enter a great fire, the fire will not burn them.】

This is the fearlessness that protects beings from the peril of great fire. “Perception and knowledge” here refers to all six sense faculties: sight, hearing, smell, taste, touch, and cognition. “Rolling back and returning” means turning deluded perception and knowledge, which cling to external objects, back to the true perception and knowledge of one’s own nature. The Bodhisattva uses the faculty of hearing, turning it back to enter the stream of the true nature. When deluded hearing is turned back and separated from sound, the sense faculty and its object no longer pair. When one faculty returns to its source, all six are liberated, so each can turn away from delusion and return to truth. When perception and knowledge turn back to their source, the inner fire of deluded seeing-awareness is extinguished, so external worldly fire cannot cause harm.

Wenling explains: “The inner and outer four great elements constantly interact. Seeing-awareness is associated with fire, so when the karma of seeing accumulates, a violent fire manifests. Now that perception and knowledge have turned back, there is no remaining karma of seeing, so fire cannot burn.” This power lets her bless sentient beings so that even if they enter fire, they will not be burned. The Universal Gateway chapter states: “This is due to the awe-inspiring spiritual power of this Bodhisattva.” The True Pulse commentary notes: “Having fully realized the ultimate dharma realm, her awe-inspiring power is immeasurable. Those who call her name single-mindedly are enveloped in the light of great compassion, and do not fall prey to fire—just as entering the shade of a mountain protects one from summer heat.” This is how she enables sentient beings to be unburned by great fire: this is the fearlessness from the peril of fire.

That fire cannot burn is a hard claim to credit, so a historical account is cited as evidence. The Record of Responsive Evidence records: During the Yuankang era of the Jin dynasty, Zhu Changshu lived in a thatched hut in Luoyang. When a great fire spread toward his home, his neighbors frantically moved their belongings, but Zhu stayed inside his hut, single-mindedly reciting the Bodhisattva’s holy name. Blessed by her spiritual power, the wind reversed and the fire turned away, burning only the neighbors’ homes before going out. People found this strange: even a single spark landing on the thatched hut should have burned it to the ground. How could it remain completely unharmed? When asked the reason, he replied: “I only recited the holy name of Avalokiteśvara.” One neighbor did not believe that recitation could cause this, so on a windy, dry night, he threw fire at the hut to test it. He tried for three nights in a row, and the fire would not catch. Only then did he believe the Bodhisattva’s unseen spiritual power was at work, and he came forward to confess his wrongdoing directly.

【Third: When contemplation and hearing turn back to their source, even if sentient beings are swept away by great floods, the water cannot drown them.】

This is the fearlessness that protects beings from the peril of great floods. “Contemplation and hearing turn back and return” describes her wondrous power; what follows is its expression in action. By turning inward to observe the nature of hearing, she turns deluded hearing back to restore true hearing. Hearing is associated with the water element, so when the karma of hearing accumulates, great floods appear. Now that hearing has turned back to its true nature, there is no remaining karma of hearing, so water cannot drown. This power, born of her own realization, blesses sentient beings, so even when swept by great floods, they will not drown—this is the fearlessness from the peril of water.

In the Tang dynasty, Cen Wenben, styled Jingren, was from Jiyang. He had faith in the Buddha from youth and often recited the Universal Gateway chapter. One day, his boat capsized on the Wu River, and he was submerged in the water. Suddenly he heard a voice say: “Those who recite the Universal Gateway chapter will be spared from water disasters.” He heard this three times, then surfaced, and waves carried him safely to shore, where he was rescued and escaped harm.

【Fourth: By extinguishing all deluded thought, with no trace of harm in her mind, even if sentient beings enter a realm of ghosts, the ghosts cannot hurt them.】

This is the fearlessness that protects beings from the peril of rākṣasas (flesh-eating demons). Deluded thoughts belong to the sixth consciousness. Earlier, when the Buddha refuted the idea that consciousness is the true mind, he said: “This is not your mind; it is a conceptual fabrication based on external objects, likened to a thief.” This deluded mind can kill the dharma-body and wisdom-life of sentient beings, just as rākṣasas devour people—it is deeply fearsome. The Bodhisattva turns hearing back to enter the true stream: externally she does not cling to sense objects, internally she does not follow the sense faculties. When faculties and objects no longer pair, the discriminating mind is extinguished—hence “cutting off and extinguishing deluded thought.” With deluded thought gone, her mind holds no trace of harm, fully transcending the mental patterns of ghosts and spirits. Through this power, she blesses sentient beings: even if they enter a realm of rākṣasas, calling her name single-mindedly will keep them unharmed. This is the fearlessness from the peril of rākṣasas.

A record tells of over a hundred merchants from the country of Simhala (Sri Lanka) who set out on a sea voyage. They suddenly encountered a fierce ghostly wind that drove their ship into a realm of rākṣasas. Many rākṣasa women came to greet them. One sharp-minded merchant realized they had entered a rākṣasa realm, and called out to the group: “Our ship has entered the ghost realm. Single-mindedly call the name of Bodhisattva Avalokiteśvara, and you will be spared from disaster.” The group followed his advice and called her name. Suddenly a great wind rose, blew the ship out of the realm, and carried them swiftly back to their home country. This fully verifies the truth of the holy teachings.

【Fifth: As deluded hearing is refined into true hearing, and all six faculties melt away and return to their source, identical to the nature of sound and hearing: this enables sentient beings about to be harmed to have weapons shatter into pieces before they can strike. Weapons are like knives cutting water, or wind blowing on light—the nature remains unmoved and unshaken.】

This is the fearlessness that protects beings from the peril of blades and weapons. “Deluded hearing is refined into true hearing”: the Bodhisattva turns hearing back to illuminate her true nature, stoking the light of original awakening within to transform deluded hearing into true hearing. When the ear faculty is restored in this way, and delusion is melted away to reveal truth, all six faculties are similarly restored. As the later verse states: “When one faculty returns to its source, all six faculties are liberated.” Aligned with the true nature of sound and hearing, each faculty returns to its original, pure state: objects perish, faculties are freed of their distortions. When both faculties and objects are fully extinguished as separate entities, how could awakened clarity not become perfectly whole?

Through her self-realized vajra samādhi—this unmoving, indestructible foundation—she blesses sentient beings. Those about to be harmed find that weapons shatter into pieces before they can strike. Her vajra samādhi makes their bodies as indestructible as vajra: when weapons touch them, the weapons break apart on their own. Even if a weapon does not shatter, their bodies remain unharmed. Weapons are like knives cutting through water—water bears no cut marks—or wind blowing on sunlight, which cannot extinguish the light. The weapon that strikes, as a material form, is itself the treasury of true nature; the body it strikes, as the faculty of touch, is also the treasury of true nature. When two expressions of the same true nature meet, it is like space merging with space: the fundamental nature remains entirely unmoved and unshaken. This is the fearlessness from the peril of blades and weapons.

The Book of Qi records the story of Sun Jingde, a soldier stationed on the northern frontier, who crafted an image of Avalokiteśvara and paid it daily homage. Later he was falsely accused by bandits and sentenced to death. A Brahman monk taught him to recite the Avalokiteśvara Sūtra (the Universal Gateway chapter) one thousand times. When he was brought to execution, the executioner’s blade broke into three pieces, leaving his head completely unharmed. The prime minister petitioned for his pardon. Likewise, when an assassin attacked the Sixth Patriarch, he swung his sharp blade three times as if cutting at a shadow; the blade passed over the Patriarch’s head without leaving a mark. This was the power of the Sixth Patriarch’s own realization.

【Sixth: As hearing is refined, the essential nature grows bright, and this brightness pervades the entire dharma realm. All dark, hidden beings cannot sustain their own nature, so that even when yakṣas, rākṣasas, kumbhāṇḍas, piśācas, pūtanas, and other such beings stand right beside sentient beings, they cannot see them.】

This is the fearlessness that protects beings from the peril of ghosts and spirits. “As hearing is refined, the essential nature grows bright, and this brightness pervades the entire dharma realm”: turning hearing back to practice, she settles into the original true essential nature. The innate brilliance shines forth fully, its radiance spreading across the entire dharma realm. All ghosts and spirits whose nature is hidden, dark, and obscure cannot sustain themselves in this light—for brightness always dispels darkness. The Bodhisattva uses this radiant power to bless sentient beings, so even when ghosts stand right beside them, the ghosts can’t see them. This is because ghosts turn their backs on light and face darkness, and cannot bear the radiance of awakened brightness. It is like owls, which are blind by day and can only see at night, or rākṣasas, which cannot see when facing the sun. If they can’t even see sentient beings, how could they harm them?

Yakṣas, called “light and swift,” come in three types: earth-dwelling, air-dwelling, and heaven-dwelling—these are male ghosts. Rākṣasas, called “fearsome,” are female ghosts. Both are man-eating ghosts: when a human corpse grows foul, they chant spells to preserve its freshness so they can eat it. They are governed by the northern heavenly king Dhṛtarāṣṭra, Guardian of the World. Kumbhāṇḍas, called “jar-shaped,” are nightmare ghosts that can bewilder and oppress people. They are governed by the southern heavenly king Virūḍhaka, Guardian of Growth. Piśācas, called “essence-eating ghosts,” consume the vital essence and breath of people and the five grains. They are governed by the eastern heavenly king Dhṛtarāṣṭra, Guardian of the Nation. Pūtanas, called “fevers ghosts,” cause illness and disease. They are governed by the western heavenly king Virūpākṣa, Guardian of the Wide Eye. “And so on” includes all other such ghosts. All these beings take hidden darkness as their nature, so even when standing right beside sentient beings, they cannot see them—just as a local earth spirit cannot see the monk Dongshan. Since they cannot see, they cannot harm: this is the fearlessness from the peril of ghosts.

【Seventh: When the nature of sound is fully extinguished, and contemplation and hearing turn inward, departing from all delusion of objects, even sentient beings bound in shackles and chains will be freed from their restraints.】

This is the fearlessness that frees beings from the peril of imprisonment and shackles. “The nature of sound is fully extinguished” means the two aspects of sound—motion and stillness—are both dissolved, so the two appearances of movement and stillness no longer arise at all. “Contemplation and hearing turn inward” means observing and illuminating the nature that hears, going against the flow of ordinary perception to turn inward. In this state, free of all delusion, not only are sound objects extinguished, but all form objects and other sense objects that follow sound are also dissolved—hence “departing from all delusion of objects.” When objects are no longer engaged, the sense faculties have nothing to attach to; the seeing faculty and all other faculties follow hearing in turning back and returning, so both faculties and objects are fully dissolved. Through this wondrous power, she blesses sentient beings: those who are imprisoned and call her name single-mindedly will find their shackles and locks cannot bind their bodies. Since deluded objects have dissolved, the deluded body is also empty. Imprisonment in jail, physical restraint: the wooden cangue worn around the neck, the iron locks on the feet—these are punishments for criminals. Whether someone has mistakenly fallen afoul of the law or been wrongly framed and imprisoned, if they call the holy name single-mindedly, they will be freed. This is the fearlessness from the peril of shackles and chains.

A record from the Jin dynasty tells of Dou Chuan, a man from Henei who served as a foot soldier under Gao Chang. In the seventh year of the Yonghe era, he was captured by the warlord Lü Hu and imprisoned with seven companions, soon to be executed. The monk Daoshan, who was in Lü Hu’s camp and knew Dou Chuan, went to visit him. Dou said: “My life will end in a day or two—can you save me?” Daoshan replied: “If you wholeheartedly recite the name of Bodhisattva Avalokiteśvara, you will surely receive a response.” Dou wholeheartedly recited the name silently for three days and nights. Suddenly his fetters and locks spontaneously loosened, including the leg irons on his feet… Thinking of his companions still in shackles, he could not bear to leave them behind. He again sought the Bodhisattva’s power to save them all, and urged his companions to recite the holy name with one mind. Their restraints also loosened, and they all escaped and returned to their hometown. From then on, Dou believed deeply in the Dharma, and everyone in his village honored and served Avalokiteśvara.

【Eighth: By extinguishing sound and perfecting hearing, all-pervading compassionate power arises, so that sentient beings traveling dangerous paths will not be robbed by bandits.】

This is the fearlessness that protects beings from the peril of bandits and robbers. “Extinguishing sound and perfecting hearing” describes the Bodhisattva turning hearing back to enter the true stream: she is liberated from the object of sound, and perfects the hearing faculty to realize its ultimate nature. With objects extinguished, there is no external opponent; with the faculty perfected, all returns to the one mind. This gives rise to all-pervading compassionate power, so even people with cruel, poisonous hearts cannot give rise to evil, and are transformed into compassionate kin. The Lotus Sutra states: “By the power of Avalokiteśvara, all immediately arouse compassionate hearts.” Through this compassionate power, the Bodhisattva blesses sentient beings: anyone traveling a dangerous road—through wilderness, mountain passes, or anywhere bandits might lie in wait—will be spared from robbery if they call her holy name. This is the fearlessness from the peril of bandits.

A record tells of the nun Zongben, a native of Jinxiang in Gaoping, who had pure faith from childhood and recited the Universal Gateway chapter daily, praised by everyone in her village. Later she became a nun, and was captured by bandits. She urgently recited the Universal Gateway chapter, and was immediately released. On her way home, passing through Jizhou, she was pursued by more bandits. She climbed a withered tree and sincerely recited Avalokiteśvara’s holy name. The bandits searched but could not find her, and she escaped the danger. The first section on the fearlessness of the eight difficulties is concluded.

午二. Fearlessness of the Three Poisons

【Ninth: Through refined hearing that is free of attachment to objects, not seized by form, I enable all beings overwhelmed by lust to be far removed from greed and desire.】

Greed, hatred, and delusion are called the three poisons: they poison the dharma-body and wisdom-life, so the name is apt, and they are deeply fearsome. They are also the root cause of the three lower realms: beings dominated by greed fall into hell; beings dominated by hatred fall into the hungry ghost realm (hatred is associated with fire, and hungry ghosts suffer the torment of hunger and burning); beings dominated by delusion fall into the animal realm. All are terrifying.

The “fearlessness of the three poisons” does not mean reckless indulgence in evil without fear; rather, it is the fearlessness gained through calling the Buddha’s name to purge the poisons, through the Bodhisattva’s mighty spiritual power. This is the fearlessness that frees beings from the poison of greed. Of all forms of greed, lust is the most fundamental. Sexual desire is the most common failing: seeing a pleasing form stirs the mind, and one falls into the deep pit of craving. It is also the hardest habit to break, and the most harmful. For those who wish to be free of desire, the Lotus Sutra’s Universal Gateway chapter says: “If you constantly reverently think of Avalokiteśvara Bodhisattva, you will be freed from desire.” This comes from relying on the Bodhisattva’s spiritual power and one’s own power of mindful recitation: the power of recitation counters the mind of lust, and the Bodhisattva’s power dissolves karmic obstacles.

10. Pure Sound Beyond Dust: Roots and Objects Fully Interfused, No Counterpart to Match, Freeing All Wrathful and Hateful Beings from Anger and Resentment

This is the fearlessness that frees beings from the poison of hatred. “Pure sound beyond dust” refers solely to the wondrous nature of the hearing faculty, with no separate sound object to correspond to it. This phrase describes how the two marks of movement and stillness plainly do not arise. When there is no object to correspond to, there is also no faculty capable of corresponding; both root and object dissolve, leaving only a single, perfectly interfused pure precious awareness, where inner and outer are one, with no matching faculty and no matched object. Since anger and resentment arise from opposition and resistance, the Bodhisattva has personally realized a state of perfect interfusion—a single, unified suchness—free of opposition or obstruction. When he extends this power to beings, anyone who harbors wrath or hatred can, simply by constantly calling to mind and reverently taking refuge in Avalokiteśvara, subdue the seed of anger through the strength of recollection, and sweep away the burning heat of resentment on the wind of compassion. Freed from all anger and resentment, and having left behind the poison of hatred, they have nothing left to fear!

11. Dissolving Dust, Returning to Radiance: The Dharma Realm and Body-Mind Like Lapis Lazuli, Luminous and Unobstructed, Freeing All Those of Dull, Obtuse Nature and Acchaṅga Disposition Forever from Delusion and Darkness

Delusion arises when we are obscured by false sensory objects and blocked by ignorance. “Dissolving dust and returning to radiance” means letting go of the false sensory objects that bind us, and turning back to the inherent radiance of our original nature. This is what the earlier passage describes: “Breaking free of attachment and settling the mind within, returning to the original truth, the innate brightness shines forth.” Thus the outer dharma realm and our inner body-mind are like a lapis lazuli jewel: bright, clear inside and out, with no obstructions at all. The Bodhisattva extends the power of this self-attained wisdom to all beings, freeing all those with dull, obtuse, deluded minds, all acchaṅgas, forever from delusion and darkness. This dull, obtuse nature is ignorance: ignorance is characterized by confusion and dullness, and it blocks wisdom, which is why it is called a “dull, obtuse nature-obstruction.” Acchaṅga is the Sanskrit term transliterated into Chinese as “those without a wholesome mind.” These beings are trapped by deeply ingrained delusional habits: they are confused about correct view, their wrong views burn fiercely, and they deny the reality of cause and effect. If they can only constantly call Avalokiteśvara to mind with reverence, they can use right mindfulness to dispel wrong views, and rely on the sun of wisdom to pierce through the fog of confusion. Freed forever from delusion and darkness, and having left behind the poison of ignorance, they have nothing left to fear! This concludes the second group of three fearlessnesses, which address the three poisons.

午3. Fearlessness for the Two Requests (Seeking Sons and Daughters)

12. The Form Melts Back into Hearing: The Unmoved Ground of Enlightenment Enters the World Without Destroying It, Reaching Throughout the Ten Directions to Make Offerings to the Thus Come Ones as Countless as Dust Motes, and Becoming a Dharma Prince Beside Each Buddha. This Frees All Childless Beings in the Dharma Realm Who Desire a Son, Causing Them to Give Birth to Sons of Merit and Wisdom

This is the fearlessness that answers prayers for a son. In the world, those without a male heir live with three fears: first, that they will grow old with no one to care for them; second, that there will be no one to entrust with their final affairs after death; and third, that their family line will come to an end. For this reason, they seek to have a son. The Universal Gateway Chapter of the Lotus Sutra states: “If one wishes to request a son, one should bow in worship and make offerings to Avalokiteśvara Bodhisattva, and one will give birth to a son of merit and wisdom.” That sutra only describes the method of praying for a son, but does not mention the Bodhisattva’s power to grant this wish. This sutra only describes the granting of the wish, but does not explain the method of prayer. When the two are read together, the full meaning becomes clear.

“The form melts back into hearing, the unmoved ground of enlightenment”: these two phrases point to the principle of practice and realization. The illusory form of the four great elements melts away: this is the gradual attainment where both the heard and the hearer come to an end. Turning back to the single true nature of hearing: arising and ceasing have both ceased, and the state of cessation itself is now present. One realizes the principle-body of the unmoved, unconditioned ground. This is also what the Buddha said: “All have attained the one vehicle, the ground of cessation.”

“Entering the world without destroying the world”—these seven phrases describe the great function that arises in alignment with this principle. The Bodhisattva’s body can skillfully enter buddha lands as countless as dust motes; with a single body, he manifests countless bodies, entering the three realms: the realm of form (the container world), the realm of sentient beings, and the realm of fully awakened beings. He manifests in forms suited to each type of being without destroying the appearances of the world, bringing ordinary affairs into alignment with the principle, moving from the ultimate truth into the conventional world. This is expedient wisdom: the expedient is provisional, and the provisional can accomplish all tasks, which carries the meaning of begetting a son.

“Able to reach throughout the ten directions, making offerings to the Thus Come Ones as countless as dust motes, and becoming a Dharma Prince beside each Buddha”: there are two types of offering. The first is physical offering: attending to the Buddha’s needs, carrying his alms bowl and robe, serving him diligently. This accumulates abundant merit. The second is mental offering: constantly following the Buddha’s teachings, turning the dharma wheel on his behalf, with a mind that fully aligns with the Buddha’s intent, bringing him joy. Becoming the true son of the Dharma King beside each Buddha—this accumulates abundant wisdom.

With the surplus merit and wisdom he has cultivated in this way, the Bodhisattva bestows his blessings on beings, so that all childless beings in the dharma realm who bow in worship and make offerings to Avalokiteśvara Bodhisattva will give birth to sons of merit and wisdom. Such a son will possess both merit and wisdom: with merit, he will be wealthy and honored; with wisdom, he will be upright and clear-sighted. A son with merit but no wisdom will have ordinary ability and shallow views. A son with wisdom but no merit will come from a poor family with limited resources. For all who make this request, the Bodhisattva grants them sons of perfect merit and wisdom, so there is no fear in praying for a son!

I, too, was born in response to my parents’ prayers to Avalokiteśvara Bodhisattva. My family is from Gutian County, Fujian, of the Wu clan. My father was a timber merchant. When he was thirty-five years old, he and my mother had two daughters but no son, so they prayed together to the Great Being Avalokiteśvara for a male heir. They enshrined an image of the Great Being in our home, and my mother bowed before it every day. When she later became pregnant, she intensified her devotions. One night, she dreamed the Great Being held a small child in his arms, handed the child to her, and said: “This child will be your son.” My mother took the child joyfully and woke up. She told my father and grandmother, and that same day they prepared offerings, presented them to the Great Being, and bowed in reverent worship. Three days later, I was born, and they raised me with great care. Sadly, both my parents passed away when I was five, and I was raised by my grandmother and uncle. I entered a local private school at seven, and my teachers and neighbors called me a child prodigy. When I was ten, I grew fond of martial arts and wrestled with the local children, injuring one of them. The boy ran home crying to his mother, who came to confront my grandmother. My grandmother apologized to her repeatedly, then turned to scold me: “Who would have thought the Great Being Avalokiteśvara would send such a mischievous child into my home!” I did not understand what she meant at the time. Later, when my grandmother was in a good mood, I asked her about it, and she told me how my parents had prayed for a son. She said: “I thought whatever child the Great Being sent would surely be a good one, but who knew you would turn out to be such a rascal?” I thought to myself then: if I do not resolve to study hard, even the Bodhisattva will be blamed for my behavior. I knelt before my grandmother and said: “Please do not worry, I will definitely work hard and do well.” From that point on, I devoted myself entirely to my studies. I took the imperial examinations at fourteen, and at fifteen or sixteen I often thought of going into the mountains to practice, though I did not yet know I would become a monk. My grandmother passed away when I was seventeen. At eighteen, I wanted to leave home and become a monk, but my uncle found out and forbade it. I was finally able to enter the Buddhist path at nineteen, and received the full precepts at twenty, after which I set out to travel and study with teachers. When I was twenty-four, I heard Elder Master Tongzhi lecture on the Śūraṅgama Sūtra, and I vowed to become a Dharma master, dedicating my life to benefiting beings, spreading the Dharma as my life’s work, and propagating the great Dharma of the Śūraṅgama so it may remain in the world for a long time. I previously founded the Yuanming Śūraṅgama Special Tradition Academy, all motivated by this very aspiration.

13. The Six Roots Perfectly Penetrating, Illumination Without Duality, Containing the Ten-Direction Realms, Establishing the Great Round Mirror, the Empty Suchness-Treasury, Receiving the Secret Dharma Gates of the Thus Come Ones as Countless as Dust Motes Throughout the Ten Directions Without Loss: This Frees All Childless Beings in the Dharma Realm Who Desire a Daughter, Causing Them to Give Birth to Daughters of Upright Form, Merit, Gentleness, and Compliance, Loved and Respected by All, with Auspicious Features

This is the fearlessness that answers prayers for a daughter. The Finger-Palm Commentary states: a son continues the family line, while a daughter builds ties of outer kinship; having a son without a daughter is not a complete family, which is why some also pray for a daughter. The Universal Gateway Chapter of the Lotus Sutra addresses women who wish for a daughter, as they seek a kindred companion close to them; the method of prayer is likewise nothing more than bowing in worship and making offerings.

“The six roots perfectly penetrating”: “perfect” means interfusion, for the six roots function mutually, and any single root possesses all six faculties of seeing, hearing, smelling, tasting, feeling, and knowing. “Penetrating” means unimpeded, for the barriers between the six roots are gone. The phrase “perfect penetration” runs through all that follows. Because of this penetration, illumination is without duality: the six roots’ spiritual awareness functions without separation or distinction, so the great round mirror is established, able to receive and comply with all secret dharma gates of the Thus Come Ones as countless as dust motes throughout the ten directions. Because of this interfusion, the ten-direction realms are contained: it can envelop all buddha world-systems, so the empty Suchness-treasury is established, capable of receiving all dharma gates of the buddhas, both great and small, provisional and ultimate, entirely without loss. The Orthodox-Lineage Commentary explains: “Receiving and complying” reflects the gentle, receptive virtue of the feminine principle; “receiving” is the proper function of the inner household, so this power can answer prayers for a daughter.

“Able to cause all beings in the dharma realm who are childless and desire a daughter”: with this wondrous power of freedom, the Bodhisattva bestows his blessings on beings, so that all childless beings in the dharma realm who wish for a daughter, if they bow in worship and make offerings to Avalokiteśvara Bodhisattva, will give birth to daughters of upright form, merit, gentleness, and compliance. Outwardly, she will have a dignified appearance, be graceful and stately—this is her merit. Inwardly, she will have a gentle temperament, be chaste, quiet, and refined—this is her virtue. With merit, all who see her feel affection; with virtue, all who see her feel respect. “Auspicious features” refers to the outward signs of both her merit and virtue. If she is only beautiful but not gentle, she is lovable but not worthy of respect; if she is only gentle but not beautiful, she is worthy of respect but not lovable. The phrase “merit and virtue” links “merit” to the outward form and “virtue” to the inner character; possessing both, she wins the love and respect of all. Thus there is no fear in praying for a daughter! This concludes the third group of two fearlessnesses, which address prayers for offspring.

午4. Fearlessness of Name Recitation

14. In this three-thousand great-thousand world system, there are a hundred million suns and moons, and countless Dharma Princes now dwelling in the world, numbering as many as sixty-two Ganges’ sands of them. They practice the Dharma to set an example, teach and transform beings, and use expedient means and wisdom suited to each being’s capacity, each in their own unique way.

This explains the fearlessness that comes from reciting the name. One might worry: if I only recite the name of Avalokiteśvara Bodhisattva, and not the names of other bodhisattvas, will one name be less effective than many? This fear is completely resolved.

This three-thousand great-thousand world system refers to the Sahā world, which contains a hundred million Mount Sumerus, a hundred million suns and moons, and a hundred million four-fold continents. “Now dwelling in the world” means they are present in the three realms and six paths of samsara, manifesting transformation bodies suited to each type of being, and carrying out their vows to benefit all. There are as many Dharma Princes as there are grains of sand in sixty-two Ganges rivers—this is known and seen directly by awakened sages.

What follows reveals that the Dharma Princes’ teaching activities vary widely. Some practice the path of self-benefit, and in doing so set an example for all beings to follow. Others practice the provisional path of benefiting others, adapting to each being’s capacity and using the four means of gathering beings: generosity, kind speech, conduct that benefits others, and cooperation. Their expedient means and wisdom are all unique to their own approach.

Because I have attained the root of perfect penetration, the wondrous gate of hearing has been opened. Thereafter, my body and mind, subtle and all-embracing, pervade the entire dharma realm. I can cause any being who recites my name to have merit and virtue exactly equal to that of a being who recites the names of the sixty-two Ganges’ sands of Dharma Princes.

This explains why a single name is equal in merit to many names. Why is this? Because the perfect penetration of the ear root I have attained is the very root of all perfect penetration. This “root of perfect penetration” has two meanings: first, it is the root most suited to the Sahā world—those who wish to attain samādhi truly enter it through the faculty of hearing. Second, it is the foremost root among all perfect penetrations, the single path that countless buddhas have taken to reach nirvāṇa. Above, only the name is given; below, its substance and characteristics are explained. This root of perfect penetration arises from the wondrous gate of hearing. The ear gate is called “wondrous” because it is the method of listening, reflecting, and practicing bestowed by the ancient Buddha Avalokiteśvara. Relying on the wondrous principle of the unborn, imperishable hearing nature within the root, one brings forth the wondrous wisdom of “inverting the hearing to illuminate the true nature.” This wisdom shatters the five aggregates, unbinds the six knots, and when arising and ceasing are both destroyed, the state of cessation itself is revealed. One realizes the body of perfect penetration and manifests its liberating function.

“Thereafter, body and mind, subtle and all-embracing, pervade the dharma realm”: in alignment with this realized body, the liberating function arises without fixed pattern—this is the subtlety of the body. Perceiving the capacities of all beings without error—this is the subtlety of the mind. “All-embracing” refers to the wondrous mind: it contains all boundless beings of the ten directions’ worlds. “Pervading” refers to the wondrous body: it pervades all ten realms, from sages to ordinary beings, from defiled to pure. Thus the Bodhisattva can cause any being who recites only my name, Avalokiteśvara, to have merit and virtue exactly equal to that of a being who recites the names of the sixty-two Ganges’ sands of Dharma Princes, with not the slightest difference.

World-Honored One! My single name is no different from their countless names; this is because I have attained true perfect penetration through my practice.

The Finger-Palm Commentary explains: comparing one who recites a single name to one who recites many names, their daily conduct may seem as different as heaven and earth, but their merit and virtue are identical, down to the smallest detail. Why is this? The Bodhisattva declares: reciting only my single name yields the same merit and virtue as reciting the names of all those many Dharma Princes—this is the fearlessness of name recitation! This is truly because I have attained true perfect penetration through my practice of the ear-gate samādhi. Fully endowed with the three true aspects of perfect penetration, the Bodhisattva’s attainment surpasses that of the twenty-four sages and stands alone in its wondrousness; there is no doubt that his merit equals that of the countless Dharma Princes. Looking at these final two lines, the Bodhisattva’s implicit meaning is already clear: among the perfect penetrations of all sages, he has established himself as the supreme, foremost one. The later Buddha’s instruction to Mañjuśrī to make a new selection was only added as a guide for those who do not yet understand the Buddha’s and Avalokiteśvara’s implicit meaning, a superfluous elaboration for those who already see the truth. This concludes the second item, the full enumeration of the fearlessnesses.

巳3. Conclusion: Naming the Benefits

These are the fourteen bestowals of the power of fearlessness, through which the Bodhisattva’s merit fully supplies the needs of all beings.

This concludes the naming of the fourteen fearlessnesses. The earlier general opening passage states: “Causing all beings to obtain, within my body and mind, the fourteen kinds of merit and virtue of fearlessness.” This refers to the fourteen types described above, hence the name “the fourteen bestowals of the power of fearlessness.” The Bodhisattva’s body and mind are the giver; the power of fearlessness is the gift; the fourteen types of beings are the recipients. The Bodhisattva’s three wheels—giver, gift, and recipient—are empty of inherent existence; he does not abide in any fixed marks: no giver’s body and mind, no gift of fearlessness, no receiving being. When giving is practiced without attachment to marks, his merit and virtue are immeasurable; thus he can universally pervade all beings of the ten directions, freeing them from suffering and granting them benefit.

For the beings described in these fourteen fearlessnesses: the eight categories of hardship are bodily immersed in suffering, fearing that their lives cannot be preserved; but if they only hold the sage’s name, they are blessed by the great being’s power of fearlessness, their merit and virtue are fully provided for, and their lives are preserved. The three-poison beings have heavy karmic delusion, fearing their future downfall; but if they only hold the sage’s name, they are blessed by the great being’s power of fearlessness, their merit and virtue are fully provided for, and they are freed from the poisons. The two-request beings, lacking heirs, fear that in old age and death they will have no support; but if they only hold the sage’s name, they are blessed by the great being’s power of fearlessness, their merit and virtue are fully provided for, and they give birth to sons and daughters. The name-reciting beings, holding just one name, fear that their merit and virtue are insufficient; but if they only attain a one-pointed mind, they are blessed by the great being’s power of fearlessness, their merit and virtue are fully provided for, and they are made equal without difference. Therefore, beings throughout the world-systems of the ten directions all call Avalokiteśvara the Bodhisattva Who Bestows Fearlessness. This concludes the fifth section, on the twenty-four fearlessnesses.