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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.”]

Original Text:

再来，第一，令诸众生获得十四种无畏功德，即【1、不自观音以观观者，】因为观世音菩萨修耳根圆通的。不自观音就是不会拿这个音声……以观观者，第一个“观”叫做能观，“观者”就是所观。他不会拿这个音声，来变作一个能观跟所观。意思就是：观世音菩萨已经证得金刚三昧，就是心境一如的意思。不自观音就是不拿这个外在的音声，化为一个能观，一个所观，因为音声就是清净自性的缘起相，没有二相，缘起相就是真如相。所以，不自观音以观观者，观世音菩萨不会拿外面的这个音声，化作一个能观、所观。众生都是这样，听到美好的音声，心都跑掉了，一个能听，一个所听，心就跑掉了，就迷迷茫茫了。观世音菩萨知道，音声是幻灭的，幻灭就是实相的显现，缘起就是实相。【使受苦众生即得解脱，】让受苦的众生就得到解脱，【是为无畏。】

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English Translation:

[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!

Original Text:

2、【知见旋復，】我们平常叫做知见立知，旋复就是回归涅槃妙心，旋复就是回光返照，转过来、转回来叫做旋复。所以，知见旋复，众生就是有知有见，佛无知无见，就是不立知见的意思，叫做知见旋复。众生的知见往外奔；佛菩萨知见，统统化为没有。所以，知见旋复，就是回归到无知无见，一个人不头上安头，知见立知就是无明本，佛菩萨知见不立知，头上不安头。所以，知见旋复就是无知无见，就是涅槃妙心。观世音菩萨证得无知无见，不立任何知见，证得金刚三昧，能起无作妙力。【能使众生，设入火难，火不能烧，是为无畏。】诸位！观世音菩萨，我们一定要认清楚，当你发生火灾的时候，当你在城市发生火灾的时候，记得！先打119，叫消防局的来，再念观世音菩萨，这个很重要的观念，不能只有念观世音菩萨，忘了叫消防的来，记得！第二、如果你在荒山野外。有一个农夫，他在荒山野外烧这个稻草，结果一放火，一放不可收拾，不可收拾，已经烧到隔壁田了，一下子想到师父说的，要念观世音菩萨，开始认真念观世音菩萨：南无观世音菩萨……因为快烧到隔壁的田了，会被人家揍，要不然就罚钱，这怎么办？人家隔壁农作物好好的，你在这里烧，烧到隔壁的。念……后来人家看到一大堆烟，怎么样？别人替他打119，请那个消防局的来，念……一直念：南无观世音菩萨……念《大悲咒》；他还力量更大，还加念《大悲咒》，一直烧起来，一直念《大悲咒》。人家几辆消防车，呜伊……来，人家就一个念《大悲咒》，熄了！水，一滴水都还没有喷，熄了！是不是啊？不可思议，所以，要记得！

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English Translation:

[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.”]

Original Text:

【3、观听旋復，能使众生，设为水所漂，水不能溺，是为无畏。】什么叫观听旋复呢？就是我们的众生，“听”就是能听的，耳朵就是耳根，听，是听到外面的音声，众生听外面的音声，就被迷惑了。现在怎么样？回过头来，转过头来，这音声到底从哪来的呢？从耳根来吗？找不到。从外面的境界来？也找不到，找不到起源。耳根是无声，怎么样子呢？外面音声也是无声啊，找到一个声，找不到；可是，因缘，声音就显现，耳根就听得到。喔！缘生就是无生，原来万法都是无生，缘起就生。缘生就是无生，原来清净自性都在缘起里面，六根不可得，境界不可得，身心俱如幻，身心就像幻化的一样，缘生，音声出来了，这个音声，你实在去找，找不到一个实体，你找不到来处，也找不到去处，缘起就现，这个就是观听旋复，就是证得自性。能使众生，设为水所漂，水不能溺，是为无畏。

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English Translation:

[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.”]

Original Text:

【4、断灭妄想心无杀害，】观世音菩萨断灭了妄想，心当然不会残害众生，我们要学菩萨，不能残害众生，【能使众生入于罗刹鬼国，鬼自灭恶，是为无畏。】

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English Translation:

[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.

Original Text:

【5、【熏闻成闻】，诸位！这个“闻”后面加一个字，就是“性”的意思，所谓“闻”，熏闻就是用本性修行，用闻性修行，熏习久了，全部都变成本性。记得！用不生不灭的清净心修行，不要落入意识形态，不要落入语言、不要落入文字。熏闻成闻，就是熏这个闻性，变成清净自性，【六根消复】，六根就是指意识形态，这些意识形态统统化为没有。【同于声听，】就是在音声一样，真如自性就是音声，真如自性就是六根，就是六尘里面，不必找，它是不二，尘自生灭，自性不动。【能使众生之当被害者，刀刃所加，段段折坏，是为无畏。】有人伤害你，段段折坏，是为无畏。

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English Translation:

[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.

Original Text:

【6、闻熏精明明遍法界，众生虽被药叉诸幽暗者来近其侧，然菩萨之精明能使药叉之目受明夺，】师父解释一下：闻熏精明就是熏习，闻，这个闻性一直熏习，精明就是见性。见性以后，明遍法界，这个大智慧、光明、清净自性周遍法界，就是处处见性的意思，叫做明遍法界。所以，你哪里念观世音菩萨，观世音菩萨就降临。众生虽被药叉诸幽暗者来近其侧，然菩萨之精明，能使药叉之目受明夺，他眼睛睁不开，受到菩萨的光，药叉看不到，害不到众生，【自不能视，是为无畏。】所以，记得！念观世音菩萨，在家居士、出家也好，师父主张：念一万声的阿弥陀佛，要念五千声的南无观世音菩萨，要这样念比较好。

English Translation:

[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.”]

Original Text:

【13、六根圆通明照无二，】六根圆通，明照无二，眼、耳、鼻、舌、身、意，完全通达清净自性。不二就是根尘不二、性相不二、理事不二、心境不二，不二就是真如，万法皆如，就是不二。【以此无畏，施诸无子众生，欲求女者，即得生女。】