Master Hui Lü, an 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).

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 (footnotes provided by ChatGPT):

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!

Original Text:

本讲堂从一九八九年创立以来，到今天二○○五年，每年十月二十五号的水陆法会，以及平常的八关斋戒、过农历年的三千佛，以及梁皇法会，都非常承蒙诸位护法居士大德、义工的慈悲，发菩萨心，帮助本讲堂，师父代表三宝向诸位感谢，感谢大家！

Footnotes/Annotations (if any):

• 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.

Original Text:

诸位义工牺牲了时间，牺牲了你们的年轻，把你们的体力、把你们的一切都贡献在讲堂，菩萨发心就一定会成佛。那么，师父，因为工作都是你们在做，师父唯有把这个法供养大家。

Footnotes/Annotations (if any):

None.

Paragraph 7

English Translation:

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.

Original Text:

法是我们真正的生命，我们今生今世的生命很短暂；可是，法身慧命却是永永远远。所以，我们要认清楚，拥有般若，你就拥有一切，这是非常重要的一句话。没有般若的思想、般若的智慧，我们所拥有的统统叫做幻化，不实在的东西。

Footnotes/Annotations (if any):

• “dharmakāya and wisdom-life” renders 法身慧命.
• 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.

Original Text:

观世音菩萨对大家来讲并不陌生，处处大乘的佛教，都跟观世音菩萨息息相关，诵《普门品》——观世音菩萨；六字大明咒——观世音菩萨；大悲咒——观世音菩萨；打个佛七，大回向，还是要念观世音菩萨。而我们中国自古以来，念观世音菩萨感应的，那何止千万亿人？包括师父都蒙受观世音菩萨的慈悲加被过。

Footnotes/Annotations (if any):

• “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.

Original Text:

举个例子：在十年前，师父在新加坡的金文泰体育场，那儿念观世音菩萨那种感应，就非常非常地强烈。因为主办单位筹办了半年，花了很多的钱，结果要演讲以前，乌云密布，雷击闪电。师父的心中就想：那麻烦大了！操场上露天的，好几万人，那一下子如果下起大雨来，那怎么办？这个时候求，师父就念南无观世音菩萨，求，观想观世音菩萨撑一把阳伞，在整个操场上，很不可思议！我们这样讲，演讲……没有发现（下雨），一滴雨都没有，等到我们讲完的时候，游览车出去外面，外面积水，就是这个金文泰体育场没有下雨，全新加坡统统下雨，还积水。告诉诸位：至诚恳切，可以感动佛菩萨，但是，你的发心要不能自私，不能自私。

Footnotes/Annotations (if any):

• Clementi (金文泰) is an area in Singapore.
• “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.

Original Text:

再讲一个大感应：中和体育场，也是露天的，以前是悟空法师办的。那一天，雨下得非常非常地大，全台北市是倾盆大雨，从早上到下午，从来没有停止下雨的。师父在想说：那麻烦大了，雨那么大！有人下午打电话来：慧律法师啊，雨下得这么大，办不办啊？我说：办！当然办啊！对不对？金刚不坚，愿力唯坚。办！念观世音菩萨，那当然没办法了，凭我们凡夫哪有办法？那是乌云密布，那根本不可能，雨根本不可能会停的。可是，七点半快到了，那操场几万人，你怎么办？去的时候，大家都是还撑着阳伞、雨伞，办！时间到的时候，师父的座车就去了，七点半开始，坐车，到了时候，那个车门一开，雨停了，雨就这样停了。七点半快到了，上台就演讲，就演讲。演讲到最后，结束了，回向了。我的抚尺一拍，又倾盆大雨。讲课的时候统统没有，结束的时候又是倾盆大雨，你要怎么算，都不可能算得那么准。师父也是蒙受观世音菩萨慈悲帮忙。

Footnotes/Annotations (if any):

• 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.

Original Text:

还有一次是在大学，那个感应到家！有一次，师父去图书馆，看那个《印光大师菁华录》，看完了，要赶到台中慈光图书馆听李炳南老居士开示，那时候才大二，就非常虔诚地念佛，就匆匆忙忙地赶过去了，听经的时候没有发现，听完经的时候，坐公车，糟糕了，那一堆的钥匙，一堆，身上那一堆的钥匙，一整串的钥匙，糟糕！不晓得丢到哪里去了？这下麻烦大了！师父有在逢甲大学水利系打工，因为家里穷，成绩也不错，去打工。实验室的，水文观测室的钥匙没有了。再来，房间钥匙，整串钥匙，有的没有的，教授休息室，师父的钥匙统统没有，整串统统丢掉了，门也不能进去。从慈光图书馆听经完，已经九点半了。逢甲大学这么大，好大一个大学，这么大，一串钥匙，你去哪里找啊？突然就想起来：观世音菩萨不是说很灵感吗？那没办法，没有这一串钥匙，你怎么办呢？门也不能进去，水文观测室也不能（进去），统统停止，糟糕了！就这样念，就念：南无观世音菩萨……然后，坐公车回到逢甲大学来，就一直在想：这一串钥匙到底会掉到哪里去？心里想：可能大概在哪一个地方。可是，又不敢把握，因为忘了，也不晓得丢到哪里了？我是不是在那个地方，草地的时候，有绕起佛来，然后，这样跳……我怎么样子……掉下去。就有个观念。好了，没办法了，就一直念南无观世音菩萨回来，希望菩萨慈悲保佑，因为那时候全身都没有钱，没有钱。观世音菩萨，您知道我很穷，我真的没有钱。钥匙掉了，不晓得怎么办？明天也不能去打工，那怎么办呢？现在当天晚上也不晓得去哪里休息？也没有钥匙，进不去啊！就一直念南无观世音菩萨，想想：我大概在哪里？逢甲大学大概在医药室的前面有一个小小的草皮，大概在这个地方，我那时候可能有翻跟斗，在这边玩了一下，大概在这个地方。就念观世音菩萨，念……到那个地方，这样子，大概在这里一、两步，这样走过去，跨进去，手放下去，钥匙一把抓到。连一步都没有闪失，连差0.1公分都没有！从此以后，对观世音菩萨……很感应。

Footnotes/Annotations (if any):

• 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.

Original Text:

再来一次感应，不是很好的感应。大一的时候，这个庄居士，逢甲大学建筑系庄居士，用速克达（踏板式两轮轻便摩托车）、伟士牌（两轮轻便踏板式摩托车），从台中逢甲大学载，载到忏公那个地方，因为是初次学佛，第一次见到忏公，跟他下跪顶礼。佛法也不认识，刚刚开始。忏公就说：益谦啊！有空常常念佛，你们在家居士，多念观世音菩萨，知道吗？忏公在讲，我们也不好意思说不要啊！好了！然后就下山，星期一要上课嘛，就下山，下山，水里（台湾南投县水里乡）。以前水里，不是像现在的水里，交通不是很方便的。下山来，骑摩托车，那山都很高很陡，以前路都很弯，路不是很大。现在水里的路开得那么大，以前不是这样子。翻山越岭，就骑着这个伟士牌，载……半路就在想忏公的话：益谦啊，你们在家居士有空常常念南无观世音菩萨，知道吗？很感应的喔！就一直在想忏公这一句话，然后就骑下来，庄居士就载着我。我这个人，你就知道嘛，脾气很古怪，大一也是很狂妄的人：这可能吗？观世音菩萨，谁看到呢？我就不相信这种事情！观世音菩萨，如果真的有观世音菩萨，那你感应一下啊！骑车，骑到一半，然后就想：对喔！也不晓得要叫菩萨怎么感应？对不对？你也不晓得要怎么感应啊，统统没有讲啊！那时候就说：要不然，简单来一个车祸也不错啊！观世音菩萨……才动一个念头，我没有跟庄居士讲喔，来个简单车祸也算感应啊！就一下子车子抛锚，整个车子就飞出去，这样子，一秒钟，动这个念头一秒钟，车子啪！……再隔几公尺就是山坑。翻滚的时候：喔！感应了，感应了，好，好，到这里就好，到这里就好，再下去会死人了。感应了，不要再下去。我说这观世音菩萨的感应，这个不是很好的感应啦，我知道菩萨不会这样子，我知道这个是护法在惩罚我，对菩萨没信心。观世音菩萨不可能会制造车祸，他是大悲观世音菩萨嘛，这个护法对我的念头不满意：给你一点颜色看看。就真的马上感应。

Footnotes/Annotations (if any):

• “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.

Original Text:

好了，我们讲了观世音菩萨，灵感观世音，先举几个例子。那么，经典里面，有时候是翻译成“观自在”，有的翻译成“观世音”，翻译成观自在菩萨是指自利，利害关系的利，利益自己。翻译成观世音菩萨是指利他，利他，观世间的音声，而去寻声救苦，叫做观世音菩萨。

Footnotes/Annotations (if any):

• “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.

Original Text:

照见五蕴皆空，就翻译成观自在菩萨，观自在菩萨就是照见五蕴皆空，自观自在。因为站的角度不一样，站在自利的角度叫做观自在菩萨，我们的《心经》就是：观自在菩萨，行深般若波罗蜜多时，照见五蕴皆空。色受想行识，色即是空，受既是空，想既是空，行既是空，识既是空，受想行识统统空，照见五蕴皆空，得大自在，这个叫做观自在菩萨。

站在利他的角度、救世的角度，翻译成观世音，观察世间的音声，寻声救苦，叫做观世音菩萨。我们除了观世音菩萨这么大的慈悲愿力，我们起一个模范的作用，劝我们佛弟子，每一个人都要学习观世音菩萨的精神，这个才是重点。学习菩萨心，把我们那个怎么的念头转作利他。做一个佛弟子要有很正确的正知正见，要这样想：我慧律法师一个人好，不如文殊讲堂整个常住好；文殊讲堂好，整个文殊讲堂好，不如整个佛教好；整个佛教好，不如全世界的和平，全世界的人好，才叫做好。菩萨的心，要无限的扩大，无我的精神，没有任何的自私，没有任何的自利。做一个佛弟子，简单讲：任何有危害到常住的、法师的，危害到三宝的，千万不要做，因为我们是佛的弟子。只要能够利他的、慈善的、救人救世的、护持正法的，我们就要倾全力以赴，就是这个转念是最重要的。当我们的内心，慢慢地转变这个念头，其实是对自己好，对自己好。

Footnotes/Annotations (if any):

• “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!

Original Text:

有一次，我去参访广钦老和尚，广钦老和尚就说：你做什么？我说：我在念南普陀佛学院。念佛学院做什么呢？广钦老和尚就问：你念佛学院做什么呢？我跟他讲：将来替佛做一点事情啊！广钦老和尚不屑一顾：你讲什么？我说：将来替佛教做一点事，替佛陀做一点事啊！广钦老和尚就骂了：佛需要你做事吗？你不晓得佛是全世界最闲的人吗？闲人非等闲人，如来者，即诸法如义，世尊就是全世界从来没有是非，从来没有恩怨的人，释迦牟尼佛要你做什么事啊？一下子恍然大悟，你现在所做的事情，广钦老和尚讲：慧律法师，你现在所做的事情，统统为了你自己。

在座诸位！广钦老和尚跟师父这样开示，我也要告诉你：你今天在文殊讲堂所有的发心，替三宝所有的帮忙、支持、爱护，诸位，所有的善的果报，统统是你们自己的，统统是你们自己的。广钦老和尚说：佛不需要你帮助什么？佛已经成佛了，还帮助什么呢？帮助你自己。喔！我们恍然大悟，原来我们今天所做的、所为的一切，不管是慈善、念佛、拜佛，完全都是为了自己。对不对？为了开发清净的自性，为了成就无上的菩提，都是为了自己。所以，诸位，没有自私，学习观世音菩萨，好处是谁？就是你们自己得到好处。

Footnotes/Annotations (if any):

• “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.

Original Text:

再来，念佛菩萨，感应有二种：一个叫做显应，叫做明显的感应；第二种叫做冥应，冥应，就是有幽冥界的冥，冥王星的冥，我们一个阴，一个阳嘛，我们是（说）阳间、冥界，是不是？幽冥界那个冥。显应，还有冥应，两种感应。简单讲就是：有的人念观世音菩萨，非常强烈地感应。

以前有一个在家居士，女居士，每天都念《普门品》，持《大悲咒》，念观世音菩萨圣号，她有一个小女孩，她看妈妈在诵《普门品》，每天都在诵经，那小女孩才五、六岁，会走路，可是不懂事，还没上学。妈妈在诵《普门品》，念观世音菩萨，这个小女孩走路不是很稳，就走……，走到旁边附近那个池塘玩耍，一不小心掉到池塘里面，因为都是农村的地方，掉到池塘里面。就在快淹死的时候，有人把她救起来。那个池塘有一点深度，一个五岁的小女孩，那根本不可能的事情，全身都湿了，还有水。这个小女孩就惊吓过度，一边哭，呜……哭着慢慢走，走回去找妈妈，她知道妈妈在客厅诵《普门品》，小孩子当然不晓得妈妈在诵什么啦。就慢慢走……，就一直哭，她妈妈被她大声的哭叫声吓一跳：发生什么事啊？就出来：你怎么全身都湿透了呢？湿答答的呢？妹妹不要哭，是发生什么事啊？她说：我到旁边的池塘去玩耍，不小心掉到池塘里面去了！那你怎么爬起来的？有一个阿姨救我的啊，穿白色衣服。阿姨？你看过吗？没有呢！附近村庄的阿姨吗？她说：没看过呢！她妈妈就从外面手牵着，把她带到大厅来。那个小妹妹五岁，她看到大厅中间有一尊观世音菩萨，白色的。妈妈，就是那个阿姨救我的。那五岁小女孩也不会打妄语啊：就是那个阿姨救我的。这个就是显应，因为你至诚恳切。

Footnotes/Annotations (if any):

• “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.

Original Text:

有一个五十几岁的菩萨，在家女居士，非常虔诚，每天都诵《普门品》，每天都念观世音菩萨。有一次，隔壁邻居发生火灾，她专心地在诵观世音菩萨、诵《普门品》，多不可思议，因为她长年累月都是诵《普门品》、《大悲咒》，在她的房间里面变成一个很好的磁场，磁场——心的念力跟菩萨感应。结果这火灾，火舌烧……烧到她隔壁，这火跳过去她家烧到隔壁，她家在中间喔！按照火灾来讲，烧……烧到她家，照道理是不可能幸免的，因为她非常地诚恳、虔诚地求，火舌跳过去，结果旁边都烧光光，她家没有烧。壁黑黑的、黑黑的，就这样子，这个就是感应。

Footnotes/Annotations (if any):

• 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 “Dependent 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.

Original Text:

那么，为什么念观世音菩萨会有这么大的感应？这个就必须要了解缘起法。简单说：在缘起法，尽心尽力地利益众生，比较容易跟观世音菩萨、阿弥陀佛感应。记得！往生极乐世界的人，没有自私；往生极乐世界的人，没有纷诤，要想往生极乐世界，心清净则国土净。因此，如果想要念佛、念菩萨感应的，记得！心要学菩萨的慈悲，要宽恕恶劣的众生，念佛容易感应。

Footnotes/Annotations (if any):

• “Dependent Arising” translates 缘起 (yuán qǐ), also known as “Dependent Origination.”

Paragraph 20

English Translation:

Dependent Arising manifests in several types. As Buddhist disciples, we should memorize that in both Hīnayāna and Mahāyāna teachings, there are five categories of Dependent Arising in total. First is karmic retribution (yègǎn) Dependent Arising; second is ālaya Dependent Arising; third is tathāgatagarbha Dependent Arising; fourth is the true-suchness Dependent Arising; and fifth is dharma‑realm Dependent Arising.

Let us briefly discuss each one, given our limited time.

Original Text:

再来，缘起法有几种呢？这个做佛弟子要背，缘起法——大小乘的缘起法总共有五种：第一叫做业感缘起、第二叫做阿赖耶缘起、第三叫做如来藏缘起、第四叫做真如缘起、第五叫做法界缘起。

我们一个一个来简单地解释，因为我们时间有限。

Footnotes/Annotations (if any):

• “Hīnayāna” refers to earlier mainstream Buddhist traditions, “Mahāyāna” refers to later Great Vehicle traditions.
• “Dependent Arising” is also sometimes rendered “dependent origination.”

[Continued in next message]

Paragraph 21

English Translation:

First: What is karmic-retribution (yègǎn) dependent arising? Everyone, karmic-retribution dependent 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 dependent 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 dependent 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.

Original Text:

第一个，什么叫做业感缘起？诸位！业感缘起是《阿含经》所讲的，《阿含经》讲的一个重要思想的理论，就是业感缘起，就是业力——你造善业，会得到善的缘起法；你造恶业，会得到恶业的缘起法，但看你造什么业。所以，业感就是业力会感应，感得缘起法。如果说，换句话说：在座诸位义工，如果你每一个人都跟他结善缘，你看到这个人，某一些义工，确实有一点点习气，你也能够宽恕他；某一些义工有一些态度不怎么好，你也能够不在意。简单讲：就是没有缘，都不跟他结恶缘，永远跟众生结善缘。告诉诸位！很不可思议的事情就会发生。你今天秉持一个很重要的理念：就是没有缘，我们也不要结恶缘，永远跟众生结善缘。告诉诸位：你现在的因果，种下去善因，将来你什么时候会碰到困难，不知道，也许这一辈子，也许下一辈子，也许生生世世，你就会感应好的东西显现，在你最困难的时候，就有人帮助你；在你病苦的时候，就有人介绍好的医生给你；在你没有钱的时候……当然不可能人家拿钱给你啦，你就会找到一个好的老板，找到一个好的职业；当你被偷窃的时候，警察会自动给你找回来，破案，物归原主——因为你没有造这个恶业，偷窃的恶业。所以，我们业感缘起——第一，是很重要的思想。后来慢慢慢慢演变，大乘思想理念、理论更清楚，这些祖师大德把这个阿含的思想传到中国来，中国就是唯识，唯识在印度已经很盛行，后来传到中国来，更加的详尽讨论。

Footnotes/Annotations (if any):

• 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) dependent 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 dependent 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 dependent 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 dependent arising.

Original Text:

第二、叫做阿赖耶缘起。所谓阿赖耶缘起，就讨论到种子的问题。所谓种子，就有十八界的种子——六根、六尘、六识，这十八界各有各的种子。那么，阿赖耶就像一个仓库，就是我们所讲的第八意识。这阿赖耶识就把所有的种子存下去，就像电脑的资料库里面，你造的善业、恶业，统统放进去，种子。记得！有一天就会起现行，现行就是缘起。所以，在座诸位今天能够坐在这里听开示，绝对不是一生一世种的善根，不可能！在座诸位已经修无量百千万亿劫来的，善根因缘，才有办法坐在这个地方，因为阿赖耶善根成熟，又来听经闻法，这个缘起是好的，这个缘起就是好的。外面的坏朋友给你拖不去；这些佛友、这些莲友、讲堂的这些好的、这些善良的居士们，硬把你拉进来，你善缘具足，恶缘拉不走你，善缘拉进来，这是你过去的种子，唯识学讲的叫做阿赖耶缘起。

Footnotes/Annotations (if any):

• 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 dependent arising. Tathāgatagarbha is divided into what is defiled (染) and what is pure (净). Tathāgatagarbha dependent arising is a theory proposed in later-period Mahayana Buddhism. Texts like the Awakening of Faith in the Mahayana discuss Tathāgatagarbha dependent 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 dependent 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 dependent arising. In other words, all states of dependent arising do not depart from Tathāgatagarbha, and Tathāgatagarbha is manifest in all dependent arising.

Hence, Tathāgatagarbha dependent arising is also called “true-suchness dependent arising.” So-called “true-suchness dependent arising” means that in dependent 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 dependent 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 dependent arising.” In other words, all dependent arising is inseparable from the true-suchness self-nature. When the true-suchness self-nature shifts, it takes effect in dependent 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.

Original Text:

第三，叫做如来藏缘起。这个如来藏缘起，分染跟净，如来藏缘起，是大乘佛教后期提出来的理论，像《大乘起信论》就讲如来藏缘起——空如来藏、不空如来藏、空不空如来藏。像《楞严经》也是讲如来藏的思想，所以如来藏缘起，是大乘后期佛教开展出来的一个思想，有学者有专门讨论如来藏思想的。这个如来藏分染跟净，如果你是染污的如来藏，就转变成六凡，就是六道轮回——天、人、地狱、饿鬼、畜生、阿修罗。你碰到了净的因缘，清净的因缘，就变成四圣——阿罗汉、缘觉、菩萨、佛。净——四圣，染叫做六凡，四圣加六凡，统称十法界。十法界统统在如来藏缘起里面运作。换句话说：所有的缘起不能离开如来藏，所有的如来藏会显现在缘起法里面。所以，如来藏缘起又名真如缘起，所谓真如缘起，就是所谓的缘起法里面统统是真如自性的展现。换句话说：见性的人，见到真如自性的人，所有的缘起法，统统见性。换句话说：所有的行住坐卧一切身口意的造作，对见性的人来讲统统叫做至真至善至美，统统是真善美，他只是示现，演一出戏给众生看而已，叫做真如缘起。意思就是：缘起法离不开真如自性，真如自性转变过来，在缘起里面起作用。但是，真如自性染污了，就变成六凡；真如自性清净了，就变成四圣，四圣、六凡就是十法界。

Footnotes/Annotations (if any):

• 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 dependent arising.” The dharma realm is like space; space cannot be apart from dependent arising. All phenomena of dependent arising cannot be apart from the present space. Friends, look at our lecture hall today: the teaching itself is a form of dependent 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 dependent 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.

Original Text:

第五，《华严经》讲的：叫做法界缘起，法界如同虚空，虚空离不开缘起，所有的缘起法，不离当处的虚空。诸位，讲堂今天的缘起，开示就是缘起，缘起能不能离开虚空呢？不可能，虚空性就是法界性，法界性就是佛性。因为观世音菩萨证得了法界圆满，因为用耳根圆通，修到大圆满清净，所以，能够千处祈求千处现。为什么观世音菩萨能千处祈求千处现？因为虚空就是法界性，法界性就是佛性，佛的家在哪里？法界就是佛，哪里缘起，哪里就显现。今天你跑到喜马拉雅山，跪着念观世音菩萨，在喜马拉雅山上感应，因为你创造缘起法。菩萨二六时中都在法界，没有起，也没有落，你什么时候缘起，他什么时候现。就像一个月亮映了千江，千江有水就千江月，菩萨从来没有来，也没有去；可是，哪里有缘起，哪里就显现。你跑到美国去，你跑到美国去念观世音菩萨，在美国感应。你今天在台湾，不管阿里山、日月潭，不管台东，包括你跑到日本去，至诚恳切，记得！至诚恳切念观世音菩萨，在日本感应。不管你在哪一个时间，不管你在哪一个空间，只要你至诚恳切求观世音菩萨，观世音菩萨就会降临，有的很明显地感应，有的冥应。所以，至诚恳切念观世音菩萨，后面就怎么样？看你的福德跟因缘。

Footnotes/Annotations (if any):

• 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.

Original Text:

有一对兄弟，今天新闻报导，有一对兄弟去偷人家东西、抢人家东西，人家妇女项链，皮包统统抢。为什么？每天要吸毒，要花一、两万块，没有钱就抢，两个兄弟一起抢。抢到一个妇女的皮包，里面装了一张《般若波罗蜜多心经》，去抢钱以后，怎么样？有罪恶感，回来忏悔，抢一次，抄一次《般若波罗蜜多心经》，反正二百六十个字而已。抢回来，良心不安，又抄一次《般若波罗蜜多心经》。结果感应了，今天警察抓去了，被抓去判刑了！用这样对待菩萨？抄《般若波罗蜜多心经》是要叫你行菩萨道，哪可以抢人？是不是啊？念菩萨的人坏事不能做的。

Footnotes/Annotations (if any):

• 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。

我们常常讲，说：争自由，争民-主，争平等。我告诉诸位：进入佛门，才了解真正的自由，真正的民-主和真正的平等。这些学者一直在电视上：我们不自由，毋宁死。哲学家讲：你不自由，干脆死掉算了。大家都会讲。佛门的自由、平等跟民-主，跟世间人讲的那个，世间人讲的那个自由、平等、民-主，天壤之别啊！世间人讲的自由是什么？自由就是我的行动很方便，我要去哪里都很自在，我要坐火车就坐火车，坐飞机就坐飞机，我只要不犯法，我哪里统统自由。世间人称这样叫自由。师父问大家：这样叫自由吗？我告诉你：那一个人说很自由的人，你走过去，啪！给他一巴掌，无缘无故给他一巴掌，自由就是自在嘛，我告诉你：马上不自在，马上跳起来。所谓的自由，是色身自由；我告诉你：凡夫俗子的心灵，一点都不自由，一点都不自在，不骗你的！世间人不懂真正的自由是什么，呼呼口号，行。

Footnotes/Annotations (if any):

• 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.

Original Text:

再来，讲民-主，释迦牟尼佛最民-主了，释迦牟尼佛讲的是这样，民-主是什么？民-主是尊重，民-主就是尊重，是站在哪一个角度呢？一切大地的众生，统统有佛性，你要尊敬他。在座诸位！我不敢看不起诸位哪一个人，因为你们是未来的佛，要绝对地尊重，绝对地随喜，绝对地赞叹，哪一个思想家、哪一个大哲学家，有办法讲得像佛陀这样的民-主啊？美国讲民-主，美国过去多少战争？美国以前也是这样子，人民抗议，抗议的时候，聚焦政府重要的地方，不解散，美国照样开枪，美国也是开枪扫射，美国以前发生这种事情，跟政府挑战，开枪。是不是？

美国被认为是一个很民-主的国家，真正的民-主吗？如果美国真的民-主，有伊拉克战争吗？对不对？当然他有他的原因啦！美国帝国主义，美国式的民-主，不一定适合我们中国人的民-主，不一定。知道吗？因为时间、空间不一样，美国式的民-主也不一定能够适应欧美；美国式的民-主，也不一定能够适合俄罗斯，Russia俄罗斯。全世界，大家都在讲民-主，我告诉你：都没有摸到门，没有摸到门。民-主，大家民-主的方式不一样，伊拉克，我也说：我很民-主。美国，我也说：我很民-主啊！两个民-主的观念不一样，怎么样？就干起来，那叫民-主吗？佛法没有这样讲的。佛法：容纳异己的存在，才能成就自己的伟大，改变别人，不如改变自己。所以，给予不同意见的人，是绝对的尊重。但是，这个世间很复杂，很多事情全部用民-主，的确有困难，譬如说我们要建一个水坝，美浓要建一个水坝，政府如果想建，人民就抗议。在哪边要建一个垃圾焚化炉，臭气熏天，臭气冲天，政府要建，人民反对，谁是谁非，很难讲！所以我相信，思想家、哲学家立的理论，其实本意是好的；但是，后来的人为因素，就变成种种的误会、扭曲，或者是狭隘，变成自私的工具了，就变成这样子。

Footnotes/Annotations (if any):

• 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.

Original Text (Paragraph 1):

“那么，法界缘起就是毕竟空，诸位，你悟到毕竟空，心就是自由、就自在。你悟到法界毕竟空的缘起法，就了解民-主是什么东西。如果你悟到人人都有佛性，你就知道万法平等。所以，进入佛门，才是真正的自由、民-主，真正的平等。

English Translation (Paragraph 2):

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:

1. 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!)

Original Text:

好，时间有限，我们看：

观音灵感歌

这个不困难，这歌词我们先念一遍：

【南无观世音菩萨、大发慈悲心、功行海洋深。驾慈航、渡迷津、感化有缘人。】这文字都简单。【十四种无畏、】这后面的注解，第1有注解。十四种无畏，诸位，一定要弄清楚，不是观世音菩萨有十四种不怕，不是这个意思。是说十四种，你好好地念南无观世音菩萨，有十四种情形，观世音菩萨会令众生心无畏，令你的心无畏惧。譬如说：一个不会生孩子，结婚不会生，公公、婆婆也不疼爱，她就畏惧了、恐惧了，好好地持念观世音菩萨、诵《普门品》，求男得男，求女得女，让这个善男信女们得子，得到一男半女，然后，心无所畏惧，“无畏”是这个意思。

【三十二化身】就是应以佛身得度者，即现佛身而为说法； 应以菩萨得度，就化菩萨身；应以童男童女身得度，就化童男童女身得度。就三十二化身，在第2个注解。

【千手及千眼、降伏众魔军。大慈大悲救苦救难、灵感观世音。莲座涌慈云、随处现金身、杨枝水、洒凡尘、甘露润群生。】滋润，润。因为我们新加坡……这个观世音菩萨灵感歌，在台湾二、三十年前就有了，就是根据《苏武牧羊》那一首歌，词改变一下，曲是一样，词就改变一下。那么，台湾很多都是大人唱的，唱得很庄严。我们这一次是新加坡的嘹亮股份有限公司提供的，嘹亮流通处提供的，这儿童唱的是轻快、活泼可爱。大人唱是很庄严，那么，小孩子唱，很好，就是非常活泼、非常庄严，它的音乐配得很好，配得很好。因为各人喜欢不同，那么，看各人的欣赏，师父觉得新加坡儿童合唱团唱得很好！

【朝念观世音、暮念观世音、念念从心起、念佛不离心、永离八难、】八难就是灾难，八处，你生长在那个地方，就不能听到佛法，叫做八难。没有佛法的地方，就是一种灾难，为什么？不能解脱嘛！听到佛法的人他就有机会解脱，他就能了生死；没有听到佛法，他哪里有机会呢？所以，佛经里面讲：所谓八难就是八个地方，是一种灾难，就是因为没有佛法。【一切灾殃、苦厄化为尘。】

好，我们简单解释一下：

一、【十四无畏：据《楞严经》卷六载：观世音菩萨以金刚三昧无作妙力】什么叫金刚三味？其实这个金刚指的就是不生不灭的涅槃，因为观世音菩萨圆证涅槃妙心，叫做金刚三昧，就是自性起作用。无作妙力，无作就是不是用意识心。意思就是观世音菩萨是如来，是证得佛果的，是以前的佛再来的，古佛再来的，就是正法明如来再来的。“无作”就是不假造作，自然显现的妙力，叫做【（不作意之力用），与诸十方、三世、六道等一切众生同一悲仰，】诸位！什么叫做悲？什么叫做仰？头部往上看叫做仰，头部往下看叫做俯。第一个、悲，就是指观世音菩萨的拔苦，“仰”就是渴望。知道吗？因为观世音菩萨证得了法界金刚无作妙力，金刚三昧无作妙力，所以，法界的众生，统统渴仰观世音菩萨来救度，叫做仰。那么，悲呢？观世音菩萨大悲，一定要拔众生的苦，【令诸众生获得十四种无畏功德。】记得！令众生获得无畏的功德。所以，这个无畏、无畏施是很重要的。

以前我们去忏公那边，那时候，师父学佛已经二、三年了，二、三年的时候，会引导一些逢甲大学初学佛法的去见忏公，去参加莲因寺的斋戒学会。有一个人，有一个大一的新生，一进去一看，因为忏公那边的斋堂，前面放一尊观世音菩萨，然后，上面写“无畏施”，这个大一的新生是台湾人，进去以后，他看：无畏施？他说：喂！益谦，这是什么意思？不怕人家吃吗？不然，为什么叫做无畏施？意思就是国语叫做：是不是不怕人家吃？叫做无畏施？不怕布施，叫做无畏施嘛！我说：不是，不是！无畏施是观世音菩萨慈悲，不会让众生有恐惧感，叫做无畏施。知道吗？令众生心无所畏惧，叫做无畏施，不是不怕布施。哇！差太多了！

(Translation continues in the next message.)

Footnotes/Annotations (for Paragraph 3):

1. “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.
2. “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.
3. “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.
4. 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.”]

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。】

Paragraph 2

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！

Paragraph 3

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。

Paragraph 4

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。】

Paragraph 5

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。

Paragraph 6

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。

Paragraph 7

English Translation:

[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!

Original Text:

【7、音性圆消观听返入，】什么叫音性圆消呢？“音”就是外面的尘，“性”就是里面的清净自性。外面的尘跟里面的性是不二的。圆消，原来不离当处，真如就是不离当处。观听返入，这个声音不跟着跑，回归到真如自性。【能使众生禁击等事不能著身，是为无畏。】众生被捆绑、被困住，好好念观世音菩萨。如果你的婚姻不美满，不美满，你老公每天打你，你很希望结束一段因缘，记得！好好地念南无观世音菩萨。假设说啦，菩萨当然不主张离婚啦，不过菩萨自会有安排，自会有安排。每天都打，早上打、下午打，晚上又打，半夜叫起来打点心，真糟糕，就很麻烦！

Paragraph 8

English Translation:

[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.”]

Original Text:

【8、灭音圆闻遍生慈力，】灭外在的声尘，圆满的闻性，灭外面的音、外面的尘，圆满了清净自性，遍生慈力，大慈力。【是以众生经于险路如行坦途，】所以，你去登山……记得！爬山、涉水、划船，记得念观世音菩萨。【或遇恶寇，自不能劫，是为无畏。】

Paragraph 9

English Translation:

[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.”]

Original Text:

【9、熏闻离尘色不能劫，】熏这个清净自性，清净自性，尘就黏不住你。色不能劫，就是女色也不会伤害到你的清净心。【能使一切性多淫之人不生贪欲，是为无畏。】

Paragraph 10

English Translation:

[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.”]

Original Text:

【10、纯音无尘根境圆融，】中间一个句号，纯音无尘。一个“。”根境圆融。纯音无尘，纯音，音声就是性显，音声就是清净自性在显现。就像释迦牟尼佛在讲经，释迦牟尼佛讲经，对不对？那个音声，音声就是释迦牟尼佛清净自性显现出来的。纯音无尘，根境圆融，【能使怀忿恨之人不生嗔恚，是为无畏。】

Paragraph 11

English Translation:

[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.

Original Text:

【11、消尘旋明，】消外面的尘，恢复到清净自性之明，叫做消尘旋明，“旋”就是回转过来。消外面的音尘，回转过来，证得清净自性之明。【能使一切昏钝无善心之人远离痴暗，是为无畏。】所以，常念观世音菩萨的人，会开智慧。

Paragraph 12

English Translation:

[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.”]

Original Text:

【12、融形复闻，】“形”就是指外，融外面这个“形”，包括色、声、香、味、触、法。融外面的色、声、香、味、触、法。复闻：恢复到清净自性，“闻”就是闻性。这个“形”虽然是指音声，但是指六尘的意思。融外面的六尘，恢复到清净自性。以此无畏，因为证得金刚三昧，【以此无畏，施诸无子众生，】没有儿子的。【欲求男者，】想要生男，【令得生男。】

Paragraph 13

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。】

Footnotes/Annotations (if any)

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.”]

Original Text:

“

【14、我一名与六十二恒河沙名等无有异，】为什么？我观世音菩萨，你称念南无观世音菩萨，这个名号有这么大的功德，跟六十二恒沙名等无有异。你念六十二恒河沙菩萨的名字，就跟念观世音菩萨圣号一样的功德，当然我们就念一尊，省得那么麻烦。是不是？所以，我们今天要唱这个“南无观世音菩萨”，一个是唱观世音菩萨，一个是赞叹，赞叹观世音菩萨。所以，等一下唱的时候，要很有感情，很有感情。是不是？那歌词写得很好！【能使求福众生，但持我之名号，与彼俱无数菩萨名号之人，较量所得福德，等同无异，是为无畏。】

”

Paragraph 2

English Translation:

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:

Original Text:

“

那么，底下这一段就比较简单了，

【二、三十二应：出自《楞严经》，谓观世音菩萨，于往昔无数恒河沙劫，有佛名观世音，】就是观世音以前，还有一尊观世音佛，这个要搞清楚。观世音还没有成佛以前，又有一尊叫做观世音如来。蒙彼如来就是观世音如来，不是现在讲的观世音菩萨。就是教导观世音菩萨的那一尊，叫做观世音如来。【蒙彼如来授以如幻闻熏闻修金刚三味，】什么叫如幻？就是万法不可得。什么叫如幻？讲得彻底一点，就是身心世界不可得，身心世界皆缘起，那么，身心世界皆如幻。我们今天看了好像有那么一回事，其实都是幻化的东西，没有一种东西是实在的，因为刹那无常，刹那变化无常，求其实体，了不可得，哪有来？哪有去？哪有增？哪有减呢？是不是啊？就像我们陈居士，我那个逢甲大学同学叫陈居士，陈居士有一次，九二一大地震的时候，叫他儿子、女儿：来！赶快跪在佛前。因为九二一大地震摇得很厉害，摇得很厉害，全家大家念：南无观世音菩萨……他那个最小女儿不念，他就说：念啊！他的小女儿，人家念：南无观世音菩萨。她就念：哪有观世音菩萨。差一个字，那小一点点。一个字就差很多了，小女孩不懂。

底下，如幻闻熏闻修金刚三昧，这金刚三昧其实就是指正定，就是佛定，楞严大定，就是指我们佛性的定。大彻大悟的心，二六时中都在定，叫做金刚三昧。【同佛慈悲，拔苦与乐，身成三十二应，入诸国土，化一切众生也。】在座诸位，你今天如果慈悲心，拿师父的VCD、DVD、佛书给人家看，我告诉你：你也是观世音菩萨。有事的观世音菩萨，有理的观世音菩萨。事相观世音菩萨就是说：极乐世界，的的确确有极乐世界，的的确确有一尊观世音菩萨在救度世人。理上来讲，众生佛性都平等，我们的心，跟菩萨的心是平等，你只要是慈悲心，你就是菩萨。所以，要把佛法、正法传出去，你就是观世音菩萨。底下，入诸国土，化一切众生。【（声教熏习，故曰闻熏；闻而复修，故曰闻修；】所以，你如果修得到金刚三昧，就同佛的慈悲，就能够拔苦，就能够与乐，就身成三十二应，入诸国土，化一切众生。那么，所谓声教熏习，故曰闻熏，闻而复修，叫做闻修。【金刚有坚利之能，】是最坚硬的。【以喻三味之力也。】能坏一切，不为一切所坏，叫做金刚。印度话叫做三昧，【梵语三味，】中国话叫做正定，【华言正定）。所谓三二应，列举如下：】

”

Footnotes/Annotations (if any):

1. 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 Dependent‑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 Dependent‑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.]

Original Text:

“应以佛身得度者，【1、佛身应。】即现佛身而为之说法。

应以独觉身，这个“应”就是我们众生能感，观世音菩萨能应。诸位，“应”是指菩萨，众生能感，我们念佛希望感应，菩萨能应，感动菩萨能应。是不是？【2、独觉应……出无佛世，无师自悟，故名独觉。】

【3、缘觉应。】就是佛在世的时候，听十二因缘而证悟的，叫做缘觉应。

【4、声闻应。】佛在世听闻四谛法：苦、集、灭、道，而证得了四果的，叫做声闻应。

【5、梵王应……即色界初禅天主。】

【6、帝释应……即忉利天王。】忉利叫做三十三，玉皇大帝，因为玉皇大帝那个地方，分三十三个区域，所以，又名三十三天，不是三十三层天，不是这个意思。是帝释天王那个地方分三十二个区域，叫做忉利天主。忉利天有无量无边的忉利天，不是只有一个，观念要修正一下。简单讲：玉皇大帝、帝释天王无量无边。

【7、自在天应……即欲界第五天。】

【8、大自在天应】就是应大自在天。【……即欲界第六天主。】所以，不是只有我们人间念观世音菩萨，这观世音菩萨的名号是很响亮的，所有的众生、天主，统统要念观世音菩萨的，不是只有我们人间念。欲界第六天主。