Gwan Yin Pu Sa – Avalokitesvara Bodhisattva – Quan Am Bo Tat

(From the Lotus Sutra chaper 25)

Gwan Yin Pu Sa

The Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect, Unimpeded, Great-Compassionate Heart

The Universal Door Of Gwan Yin Pu Sa

觀世音

Gwan Yin Pu Sa – Avalokitesvara Bodhisattva – Quan Am Bo Tat
(From the Lotus Sutra chaper 25).
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Gwan Yin Pu Sa
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This is a picture of Gwan Yin Pu Sa, the Chinese name for the Awakened Being of Great Compassion (Sanskrit: Avalokitesvara Bodhisattva), who appears in both male and female forms. Gwan Yin plays an important role in almost every form of Buddhist practice from every country. (For example, the Dalai Lama of Tibetan Buddhism is considered an emanation of Gwan Yin.) This is not surprising as Gwan Yin has taken a vow to relieve the suffering of sentient beings whenever one should chant his/her name, and thus represents the common Buddhist ideal of compassion.

Praise To Gwan Yin
The Heart Sutra (long version)
The Heart Sutra (short version)

Great Compassion Mantra (Da Bei Zhou)
Great Maha Karunikaya Mantra (English translation)

From the Lotus Sutra:
“The Universal Door Of Gwan Yin Pu Sa”
“Namo Tassa Bhagavato Arahato Sammasambuddhassa” [Honour to Him, the Blessed One, the Worthy One, the fully Enlightened One]
“The unsurpassed, deep, profound, subtle, wonderful Dharma, In a hundred thousand million eons, is difficult to encounter; Now that I’ve come to receive and hold it, within my sight and hearing, I vow to fathom the Thus Come One’s true and actual meaning.

At that time, Bodhisattva Infinite Resolve rose from his seat, bared his right shoulder, joined his palms, and facing the Buddha, said, “O World Honored One, how did Kwan Yin Bodhisattva get the name Gwan Shr Yin?”

The Buddha answered Bodhisattva Infinite Resolve, “Good Man, if all the countless hundreds of thousands of millions of living beings tormented by misery and pain hear of Kwan Yin Bodhisattva, and with all their hearts invoke his name, Kwan Yin Bodhisattva will immediately respond to their prayers and set them free.

If those who hold the name of Kwan Yin Bodhisattva should fall into a great fire, the fire will not burn them, because of Kwan Yin Bodhisattva’s awesome spiritual power. If they are being tossed about in deep and treacherous waters and call his name, they will quickly reach the shallows.

Hundreds of thousand of myriads of millions of men in search of gold, silver, lapis lazuli, moonstones, and carnelian, coral, amber, pearls, and other precious treasures, may run afoul of violent squalls that blow their ships to the lands of Rakshashas.

But if one man among them calls the name of Kwan Yin Bodhisattva, then the entire group will all be saved from the throes of the Rakshashas. For this reason he is called “The Enlightened One Who Listens to the Sounds of All the World.” [Gwan Shr Yin Pu Sa]

If someone facing deadly harm recites Kwan Yin Bodhisattva’s name, the weapons of the assailants will break apart and he will get away.

Even if the entire three-fold, great, thousand-world system were teeming with Yakshas and Rakshashas bent on vexing men, when the evil demons hear the name of Kwan Yin Bodhisattva called out by these men, they will not be able to see them with their wicked eyes, much less do them in!

If there is a person, whether innocent or guilty, who is locked in stocks or shackled by ropes and chains, his fetters will snap and fall away, letting him go free as soon as he invokes Kwan Yin Bodhisattva’s name.

Suppose vicious thieves in legions that could fill a three-fold, great, thousand-world system infest a perilous road along which a merchant chief guides a traders’ caravan laden with precious jewels.If one man among them proclaims: “Good Men, do not be afraid! With all your hearts invoke the name of Kwan Yin Bodhisattva, the Enlightened One Who Gives Courage to All Beings! If we beseech this Bodhisattva, we will surely escape these thieves”.

Upon hearing this exhortation, if all the traders in unison cry out, ‘Namo Kwan Yin Bodhisattva!’ By virtue of calling out Kwan Yin’s name, they will immediately go free.

Infinite Resolve! How imposing is the awesome spiritual power of the Great Bodhisattva Who Listens to the Sounds of All the World!

If any living being with weighty desires can constantly revere and keep in mind Kwan Yin Bodhisattva, his passions will subside. If someone with much anger can constantly revere and keep in mind Kwan Yin Bodhisattva, then his anger will subside. If someone dull and foolish can constantly revere and keep in mind Kwan Yin Bodhisattva, he will leave stupidity behind.

Infinite Resolve! The Bodhisattva Who Listens to the Sounds of All the World, with his magnificent spiritual power, confers such abundant benefits as these. And so, living beings should always keep him in their hearts and hold his name in mind.

If women seeking sons bow to and make offerings to the Bodhisattva Kwan Yin, they will give birth to sons happy, virtuous, and wise. If instead, they wish for daughters, they will bear gifted daughters with deep-rooted, wholesome characters, beloved and respected by all.

Infinite Resolve! Such is the power of the Bodhisattva Who Listens to the Sounds of All the World. Any living being who worships and makes offerings to Kwan Yin Bodhisattva will never take a loss.

Therefore, every single living being should hold Kwan Yin Bodhisattva’s name in mind. Infinite Resolve! Suppose someone held the names of Bodhisattvas to the number of grains of sand in sixty-two million Ganges Rivers, and for this person’s entire life, made offerings to them all of food and drink, clothes, bedding, and medicine. What is your opinion? Would the merit and virtue accrued by that good man or woman be abundant?”

Infinite Resolve replied, “Extremely abundant, World Honored One, very great indeed!”

The Buddha said, “Yet if someone else held the name of Kwan Yin Bodhisattva, bowed and made an offering but one time, the blessings of these two people would be identical, the same in every way, and would endure for quadrillions of aeons.

Infinite Resolve! Holding the name of Kwan Yin Bodhisattva brings blessings and benefits as limitless and boundless as these.”

Again, the Bodhisattva Infinite Resolve asked the Buddha, “World Honored One, how does Kwan Yin Bodhisattva wander in this Saha World? How does he speak Dharma for living beings, and what manner of resourcefulness does he command?”

The Buddha answered Bodhisattva Infinite Resolve, “If there is a living being in some country who can be liberated by a Buddha, Kwan Yin Bodhisattva appears as a Buddha and teaches him the Dharma. If someone can be liberated by a Pratyeka Buddha, he appears as a Pratyeka Buddha and teaches him the Dharma. If someone can be liberated by a Sound-hearer, he appears as a Sound-hearer and teaches him the Dharma. If someone can be liberated by a Brahma-heaven King, he appears as a Brahma-heaven King and teaches him the Dharma.

If someone can be liberated by Shakra, he appears as Shakra and teaches him the Dharma. If someone can be liberated by the God of Comfort, he appears as the God of Comfort and teaches him the Dharma. If someone can be liberated by the God of Great Comfort, he appears as the God of Great Comfort and teaches him the Dharma. If someone can be liberated by a mighty General of the Gods, he appears as a mighty General of the Gods and teaches him the Dharma. If someone can be liberated by the God Vaisravana, he appears as Vaisravana and teaches him the Dharma.

If someone can be liberated by a minor king, he appears as a minor king and teaches him the Dharma. If someone can be liberated by an elder, he appears as an elder and teaches him the Dharma. If someone can be liberated by a lay-person, he appears as a lay-person and teaches him the Dharma. If someone can be liberated by a minister of state, he appears as a minister of state and teaches him the Dharma.

If someone can be liberated by a Brahman, he appears as a Brahman and teaches him the Dharma. If someone can be liberated by a monk or nun, a layman or a laywoman, he appears as a monk or nun, a layman or laywoman and teaches him the Dharma. If someone can be liberated by the wife of an elder, layman, minister of state, or Brahman, he appears as a wife and teaches him the Dharma.

If someone can be liberated by a lad or maiden, he appears as a lad or maiden and teaches him the Dharma. If someone can be liberated by a god, dragon, yaksha, or gandharva, an asura, garuda, kinnara, or mahoraga, a human, nonhuman, and so forth, he appears accordingly and teaches him the Dharma. And if someone can be liberated by a Vajra-wielding Spirit, he appears as a Vajra-wielding Spirit and teaches him the Dharma.

Infinite Resolve! Such are the meritorious deeds done by Kwan Yin, the Bodhisattva who roams throughout the world and appears in various forms to rescue living beings. Therefore you should all wholeheartedly make offerings to the Bodhisattva Who Listens to the Sounds of All the World.

In times of terror, crisis, and trouble, the Great Bodhisattva Kwan Yin can bestow courage and dispel all fears. Therefore, all throughout the Saha world we call him Giver of Courage.

The Bodhisattva Infinite Resolve said to the Buddha, “World Honored One, I will now make an offering to the Bodhisattva Kwan Yin.”

And so saying, he removed his rosary of pearls, worth hundreds of thousands of taels of gold and presented it to the Bodhisattva with these words: ” O Humane One, please accept my offering of Dharma, this rosary of precious pearls.”

But Kwan Yin Bodhisattva would not accept the pearls. Infinite Resolve once more entreated Kwan Yin, “O Humane One, out of pity for us, please receive the rosary.”

Then the Buddha said to Kwan Yin, “Out of compassion for Infinite Resolve and the Four Assemblies, for the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhuman beings, and the rest, accept this rosary.”

Then Kwan Yin Bodhisattva, out of pity for the Four Assemblies, for the gods, dragons, humans, non humans, and the rest, accepted the rosary and divided it into two parts. One strand he offered to Shakyamuni Buddha, the other to the stupa of the Buddha Many Jewels.

Infinite Resolve! With such sovereign spiritual powers does the Bodhisattva Kwan Yin traverse the Saha World. Then the Bodhisattva Infinite Resolve put his questions into verses and asked them once again:

“World Honored One, Complete with Wondrous Hallmarks, Several questions I would ask again. How did this disciple of the Buddha, Earn the name Kwan Yin?

Then the World Honored One, his every feature full, answered in melodious verse to Infinite Resolve:

Come listen and I’ll tell you Kwan Yin’s story How deftly he responds to every side; Spanning ages past the ken of numbers, With oceanic vows both deep and wide.

Serving ancient Buddhas, several billions, His pure and lofty vows in brief I’ll tell. Whoever sees his face or learns about him, Who can hold this Bodhisattva’s name, Will leave behind the sorrows of existence, And so this cultivation’s not in vain!

Should you be pushed into a raging fire, By enemies so harmful, mean, and cruel, Evoke the strength of Kwan Yin Bodhisattva The blaze will turn into a limpid pool.

If cast adrift upon the mighty ocean, Where dragons, ghosts, and sharks in turn surround, Evoke the strength of Kwan Yin Bodhisattva, You’ll float atop the waves and will not drown.

Suppose an evil person pushed you headlong, From atop the peak called Wondrous Tall, Evoke the strength of Kwan Yin Bodhisattva, And like the sun in space you will not fall.

Perhaps you tumble down from Vajra Mountain, Fleeing wicked ruffians who pursue, Evoke the strength of Kwan Yin Bodhisattva, And not the slightest harm will come to you.

Surrounded by a mob of heartless bandits, Their weapons drawn, with murder on their minds, Evoke the strength of Kwan Yin Bodhisattva, Their evil hearts will soften and turn kind.

If you are on the verge of execution, Sentenced by the State, condemned to die, Evoke the strength of Kwan Yin Bodhisattva, The sword will break to pieces just in time.

If bound and chained, restrained by ropes and shackles, With hands and feet confined in stocks and gyves, Evoke the strength of Kwan Yin Bodhisattva,

The fetters by themselves will fall aside. Hexes, poison, magic spells, and voodoo, Cast by those who plot to do you in, Return to curse the sorcerer who sent them, When you invoke the power of Kwan Yin.

If you meet with evil Rakshashas, Lethal dragons, ghosts, and vicious beasts, Evoke the strength of Gwan Yin Bodhisattva, None will dare to harm you in the least.

Circled round and trapped by savage creatures, With razor fangs and claws that terrify, Evoke the strength of Kwan Yin Bodhisattva, And they will quickly flee to every side.

Facing vipers, scorpions, and pythons, Belching poisons, fumes, and scorching flames, Evoke the strength of Kwan Yin Bodhisattva, They’ll shrink and turn away before his name.

When thunder-clouds explode and lightning crackles, Dumping sleet, and hail, and heavy rains, Evoke the strength of Kwan Yin Bodhisattva, The skies will clear, the storms will drift away.

Living beings harassed and vexed, and troubled, By countless sorrows, burdened without cease, This Bodhisattva’s wondrous wisdom-power. Can help the suffering world obtain relief.

Perfect and complete in psychic power, Widely versed in wisdom’s subtle skills, In lands throughout the ten directions, The Bodhisattva manifests at will.

The agony amid the Evil Pathways, The torments of the ghosts, the beasts, the hells, The pains of birth, the aged, sick, and dying, The Bodhisattva gradually dispels.

O Thou of true regard, of pure regard, Regard far-reaching, wise, and truly great, Thy loving-kindness, sympathy, and deep regard, I vow to ever laud and venerate.

Your wisdom-sun can break apart the darkness, Immaculate, your virgin light unfurls, To quell disasters, winds, and storms, and fires, A universal light for all the world.

Wellspring of compassion, precepts’ thunder, Your wondrous cloud of kindness covers all. Extinguishing the fires of life’s afflictions, As the rain of sweet-dew Dharma falls.

In trials, suits, and civil confrontations, When fear runs high, when warring armies near, Evoke the strength of Kwan Yin Bodhisattva, Vengeance and bad feelings disappear.

Fine and wondrous sound: Kwan Yin! Brahma-sound, steady as the tides. A name transcending every worldly sound, Kwan Yin! Stay forever in my mind.

Let not a single doubt arise to haunt us, For Kwan Yin Bodhisattva, Holy Sage, Amid life’s troubles, and the pains of dying, Will ever be our refuge, and our aid. O Holy One! Replete with every virtue, Your kindly gaze beholds all living beings. A boundless sea you are, of every blessing. And let us bow to offer our esteem!” Then Bodhisattva, Guardian of the Earth arose from his seat, went before the Buddha and proclaimed, “O! World Honored One, living beings must have abundant merit and virtue to hear this chapter on Kwan Yin Bodhisattva’s sovereign deeds, and how he universally responds with his spiritual power.”

And while the Buddha spoke this Universal Door Chapter, eighty-four thousand living beings from among the assembly set their minds on achieving Anuttara-samyak-sambodhi!

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33 transformation bodies of guan shir yin pu sa.
(The Avalokitesvara Bodhisattvasya Mahasattvasya appearances).

1. Willow leaf guan yin 杨柳观音

“This refers to the flexibility of the bodhisattva to adept to the mind of sentient beings, liken to willow leaves swaying in the wind.”

Otherwise known as bhaisajya-raja avalokitesvara 药王观音, who holds a vial of elixir in the left hand and a stalk of willow leaves in the right.

The elixir can cure all their physical and spiritual illnesses.

Devotees suffering from illnesses therefore pray especially to this manifestation, so this is also another popular form in China and South East Asia.

2. Dragon head guan yin 龙头观音

“If there are those that can be liberated by a naga or yaksa, the bodhisattva will appear in these forms to teach them the dharma.”

Who appears as 天龙夜叉身 a naga or yaksa.

This form is sitting or standing on the back of a dragon flying through the clouds.

They are all celestial or supernatural beings.

But as the dragon is the highest of all beasts, it can be compared to the might of guan yin’s powers.

3. Sutra holding guan yin 持经观音

“If there are those that can be liberated by a sravaka, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 声闻身 a sravaka.

This form is seated on a rock with a scroll in the right hand.

A sravaka is an enlightened disciple of the buddha.

As sravakas attain enlightenment through listening to the dharma, the sutra is used as a symbol of teaching.

4. Complete hallow guan yin 圆光观音

“If there are sentient beings punished by kings, about to meet their ends by execution; by the power of invoking avalokitesvara, the blade will shatter into many pieces.”

Who appears inside an all encompassing hallow of light.

This form is seated on a rock with clasped palms.

The blazing flames behind this form is a symbol of such strength.

5. Wander jest guan yin 游戏观音

“If there are sentient beings pursued by evil men, and as a result fall off the admantine mountain; by the power of invoking avalokitesvara, not a single hair on them will be injured.”

Who appears falling from the admantine mountain.

This form is seated on rainbow colored clouds with one hand holding her raised knee and the other supporting her body.

The rainbow clouds are used as a symbol of such freedom of flight.

6. White robe guan yin 白衣观音

“If there are those that can be liberated by a bhikku or bhikkuni, the bodhisattva will appear in these forms to teach them the dharma.”

Who appears as 比丘比丘尼身 a bhikku or bhikkuni.

This form is seated in meditation on a rock wearing a white robe.

It is the same as pandaravasini avalokitesvara of the garbhadhatu mandala.

A bhikku/bhikkuni is an ordained disciple of the buddha.

White symbolises the pure undefiled heart of enlightenment – the bodhicitta.

Incidentally this guan yin is also called the “mother-form”, as almost all chinese depictions of guan yin are modeled in this image.

7. Lotus seated guan yin 莲卧观音

“If there are those that can be liberated by a prince, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 小王身 a prince.

This form wears a crown and is seated in a lotus pond with clasped palms.

The exalted lotus seat represents his or her natural nobility.

8. Gush seeing guan yin 泷见观音

“If there are sentient beings to be harmed, by being pushed into a pit of fire; by the power of invoking avalokitesvara, the burning pit will become a pond.”

Who appears as transforming a burning pit into a pond.

This form is seated on a cliff gazing at a distant waterfall.

Thus it is also known as waterfall observing guan yin 观瀑观音

The gushing waters are used as a symbol of such salvation.

9. Joy giving guan yin 施乐观音

“Sentient beings are in great trouble and distress, subjected to endless cycles of suffering; but through avalokitesvara’s wonderful wisdom, all worldly suffering can be saved.”

Who appears like the sun in the sky.

This form sits beside a pond gazing at nearby lotuses, with one hand placed on her knee and the other on her cheek, as if in deep contemplation.

She constantly contemplates on how to relieve the suffering of sentient beings using her limitless wisdom, thus giving them true joy.

10. Fish basket guan yin 鱼篮观音

“If sentient beings meet with evil raksas, poisonous nagas and other demons; by the power of invoking avalokitesvara, immediately none will dare to harm them.”

Who appears to save those running into evil 罗刹 raksas.

This form is standing on a great koi fish with crossed hands, sometimes holding a fish basket.

The great koi fish is a symbol of majesty that awes the raksas, nagas and demons into submission, and the basket is where they will be contained.

11. Virtuous king guan yin 德王观音

“If there are those that can be liberated by mahabrahma, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 梵王身 mahabrahma.

This form sits in the lotus posture on a rock, holding a branch of willow leaves in the right hand and the left hand rests below his navel.

Mahabrahma is the primal sentient being and the creator deity of the hindu faith.

After the buddha appeared he has since become a guardian deity. He is lord of the realm of form, thus extremely exalted in virtue.

This is comparable to the virtue of guan yin, so this form is named virtuous king.

12. Water moon guan yin 水月观音

“If there are those that can be liberated by a pratyeka buddha, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 辟支佛身 a pratyeka buddha.

This form is standing on a lotus petal floating on water with clapsed palms, gazing at the moon.

It is the same as udakasri avalokitesvara of the garbhakosa mandala.

A pratyeka buddha is a silent saint who is enlightened from realizing the 12 causal links of existence.

This pratyeka buddha form is shown to be able to realize the the truth of dependent origination by gazing at the moon observing its reflection in the water.

13. Single petal guan yin 一叶观音

“If there are sentient beings washed away by great waters, drifting helplessly in the flood; by the power of invoking avalokitesvara, they will be able to reach shallow areas.”

Who appears as 宰官身 a minister.

This form sits on a lotus petal floating on the water with one hand placed on his raised knee and the other supporting his body.

This form of guan yin is venerated for his ability to drift anywhere to help victims of water disasters.

14. Blue neck guan yin 青颈观音

“If there are those that can be liberated by a buddha, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 佛身 a buddha.

This form is sitting on a rock with one hand placed on his raised knee and the other resting on another rock nearby.

A vial with a willow branch is placed beside him.

This form is the same as nilakantha avalokitesvara in vajrayana buddhism.

This form is venerated for its ability to cure diseases, alleviate sins and lengthen lifespans by swallowing the defilements of sentient beings into his throat, turning it dark.

That is why guan yin is sometimes called he with the blue neck.

15. Majestic virtue guan yin 威德观音

“If there are those that can be liberated by a celestial general, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 天大将军身 a celestial general.

This form is sitting on a rock gazing at the water with one hand placed on the ground and the other holding a stalk of lotus.

This form is venerated for its ability to command awe and respect among all sentient beings with his majestic powers.

16. Life lengthening guan yin 延命观音

“If there are sentient beings plagued by curses and poisons, intending to cause bodily harm; by the power of invoking avalokitesvara, they will be returned to the original senders.”

Who appears protected from harm by curses and poisons.

This form rests behind a rock with one hand placed on his cheek in contemplation and the other placed on the rock.

She wears a precious crown with buddha amitabha manifested above, and her body is a deep yellow color.

This form of guan yin is venerated for she is able to protect sentient beings from harm by all curses and poisons, thus lengthening their lifespan.

17. All treasures guan yin 众宝观音

“If there are those that can be liberated by an elder, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 长者身 an elder.

This form is sitting on a coastal rock in contemplation with one hand placed on the ground and the other holding his raised left knee.

This form is venerated for its ability to protect sentient beings seeking treasures from harm if they ever meet with raksas in unknown lands.

18. Rock enclave guan yin 岩户观音

“If there are snakes and scorpians, breathing out venom like smoky fire; by the power of invoking avalokitesvara, they will all go away seeking this sound.”

Who appears protected from snakes and scorpians.

This form sits meditating inside a rocky cave, gazing at the water.

This form of guan yin is venerated for she is able to protect sentient beings from harm by all snakes, scorpians and their venom.

19. Tranquility able guan yin 能静观音

“If there are measureless sentient beings going through from all kinds of suffering, who upon hearing the name of bodhisattva avalokitesvara, sincerely call on him; the bodhisattva will immediately answer their prayer and relieve them of all suffering.”

Who appears in deep contemplation.

This form is leaning on a rock with both hands folded in front.

This form is venerated for its ability to give peace to sentient beings who become victims of disasters.

20. Anuda guan yin 阿耨观音

“If there are sentient beings castaway at sea, at the mercy of water dragons, fish and demons; by the power of invoking avalokitesvara, waves will not be able to drown them.”

Who appears protected from hostile denizens of the sea.

This form is sits on a rock with both hands placed on the raised left knee, gazing at a waterfall.

This form is venerated for its ability to protect sentient beings who become shipwreck victims lost at sea.

21. Amate guan yin 阿麽提观音

“If there are those that can be liberated by vaisramana, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 毗沙门身 celestial king vaisramana.

This form is the same as the 4 armed amate avalokitesvara of the garbhakosa.

He is sitting on a rock with both hands placed on the raised left knee, gazing out at sea.

This form is venerated for its ability to bestow fearlessness towards all sentient beings.

22. Leaf cloaked guan yin 叶衣观音

“If there are those that can be liberated by sakra, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 帝释天身 sakra, king of the tavatimsa heaven, which is on the peak of mount sumeru.

This form is the same as parnashabari avalokitesvara of the garbhakosa.

He is sitting in the lotus posture on a rock with both hands folded in front.

This form is venerated for its ability to protect sentient beings from various diseases, lengthening life and also to protect households.

23. Colored glaze guan yin 琉璃观音

“If there are those that can be liberated by isvaradeva, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 自在天身 isvaradeva.

Isvaradeva is lord of the paranirmita-vashavartin heaven, the highest heaven in the realm of desire where he is considered the supreme deity.

This form is the same as gandharaja avalokitesvara of the garbhakosa. Also known as 高王观音 high king guan yin.

He is standing on a lotus petal floating on the water. In his hands is a incense burner made of colored glaze.

This form is venerated for its ability to protect sentient beings from many types of untimely death.

24. Tara guan yin 多罗观音

“If there are sentient beings surrounded by hostile bandits, each wielding a sword ready to slay; by the power of invoking avalokitesvara, they will immediately turn merciful.”

Who appears protected from hostile bandits.

This form is the same as bodhisattva tara of the garbhakosa.

As we know tara means ‘eye’ or ‘deliverer’.

He is standing on a cloud floating in the sky.

This form is venerated for its ability to protect sentient beings from being harmed by vicious bandits.

25. Clam guan yin 蛤蜊观音

“If there are those that can be liberated by a bodhisattva, the bodhisattva will appear as himself to teach them the dharma.”

Who appears who appears as a 菩萨身 bodhisattva.

This form seats in meditation behind a giant clam.

This form originated from the legends among China’s coastal fishermen, and is venerated by them for its ability to protect them on their fishing trips out to sea.

26. Six period guan yin 六时观音

“If there are those that can be liberated by a upasaka, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as a 居士身 upasaka (layman).

This form stands on a rock holding a sutra text in his right hand.

This form is so called because it constantly radiates compassion towards all sentient beings, throughout the six 2-hourly periods of both day and night.

27. Universal compassion guan yin 普悲观音

“If there are those that can be liberated by mahesvara, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as 大自在天身 mahesvara.

Mahesvara is originally shiva of the hindu faith, but after being converted by the buddha he has since become a guardian deity.

He is also thought to be the highest deity in the realm of form, thus very exalted in power and virtue.

This form stands on a mountain top with both hands crossed and concealed in his robes.

This form is so called because its universal and equal compassion is able to benefit all sentient beings, just as the power and virtue of mahevsara is known by all.

28. Lady ma guan yin 马郎妇观音

“If there are those that can be liberated by a lady, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as a 妇女身 lady.

This form stands with both hands crossed in front, and is garbed in a celestial dress.

During the reign of emperor xianzong of the tang dynasty, in the year 817 AD this form appeared in the 陕右 shanyou district to convert the populace there.

The people of shanyou is fond of hunting and archery, and have never heard of the dharma.

Thus the bodhisattva appeared as a beautiful lady and enticed the men to ask for her hand, but on the condition that they can memorize 3 mahayana sutra texts.

So after 3 rounds of competition only a young man of the ma family could memorize all the texts.

So she married this young man, only to die the next day.

A few days after she was buried an old monk appeared, asking that the grave be lifted.

In it they found that only a golden collar bone remained.

The old monk then revealed to them that this lady is actually a manifestation of guan yin, who took pity on the people here and thus came to teach them.

As he finished his words the old monk simply vanished.

From then on the populace of shanyou mostly became devout buddhists.

29. Clasped palms guan yin 合掌观音

“If there are those that can be liberated by a brahmin, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as a 婆罗门身 brahmin.

Brahmins are people of the priest caste, thus having the highest standing in indian society.

This form stands on a lotus with both palms clasped in salute.

Although this form is of noble caste, but it is free from egoistic pride, humbly saluting all sentient beings as future buddhas.

30. Oneness guan yin 一如观音

“If there thunderous clouds spitting bolts of lightning, dropping hailstones and showering great rain; by the power of invoking avalokitesvara, they will all disperse in due time.”

Who appears in control of storms.

This form sits on a lotus seat on top of a floating storm cloud, with both hands placed on her raised left knee.

This form is venerated for its ability to protect sentient beings from disastrous storms.

31. Non-dual guan yin 不二观音

“If there are those that can be liberated by a vajra holder, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as a 执金刚身 vajra holder (guardian deity).

This form stands on a lotus leaf floating on the water, with both hands lowered and crossed in front.

This form is venerated for its ability to protect all buddhas from unwholesome forces.

Non-dual refers to the nature of the bodhisattva’s fierce and peaceful manifestations.

32. Lotus holding guan yin 持莲观音

“If there are those that can be liberated by a boy or girl child, the bodhisattva will appear in this form to teach them the dharma.”

Who appears as a 童男童女身 boy/girl child.

This form, who wears a crown, is the same as bodhisattva padmapani of the garbhakosa.

It stands on a floating lotus leaf, with both hands holding a long stalk of 2 lotuses, one bloomed and the other half-bloomed.

It symbolizes the fully enlightened mind together with the mind journeying towards enlightenment.

As we may know, this lotus is a symbol of the bodhisattva’s fundamental vow.

33. Water sprinkling guan yin 洒水观音

“If there are sentient beings washed away by great waters, drifting helplessly in the flood; by the power of invoking avalokitesvara, they will be able to reach shallow areas.”

Who appears controlling the flood waters.

It stands on a rock holding a bowl in the left hand and sprinkling water from it with a willow stalk in the right hand.

This is exactly the same as single petal guan yin. Likewise, this form is venerated for its ability to save victims of water disasters.

(Shared).

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The BODHISATTVA AVALOKITESVARA Wisdom:

“WHEN THE BODHISATTVA AVALOKITESVARA”

The opening words introduce the one practicing the Dharma. The Prajna teachings were spoken by the Buddha during the fourth stage, his purpose being to guide those practicing what later became the approach of the Theravadins toward the practice of Mahayana Dharma. Whoever practices according to the Small Vehicle practices virtuous conduct and Dharma primarily to benefit self. The Mahayana practice, on the other hand, is aimed to benefit self and others. To liberate all sentient beings implies concern for the well-being of all people. Bodhisattva Avalokitesvara was chosen to demonstrate to the person of the Small Vehicle mentality the full dimension of Mahayana teaching. The name Avalokitesvara lends itself to several interpretations: The Chinese version, i.e. Guan Zi Zai, means the attainment of the bodhisattva stage and the cause-ground for practicing Dharma.

Why did we, the Chinese, choose to call the Bodhisattva Guan Zi Zai? Because he has attained the fruition of the path. Visualizing and contemplating the name we come to understand its meaning. Guan means to observe and to illuminate: The one who practices the bodhisattva path not only illuminates own mind, but the world as well; practicing in that manner one can be sure to obtain liberation. That is what Guan Zi Zai means.

What is the meaning of Zi Zai? The one who is able to halt the two kinds of birth and death and the five fundamental conditions of passions and delusions can be called Zi Zai. To observe own self is to discover body and mind bound by five skandhas and six organs with their corresponding six data; we are not free, and therefore, not Zi Zai.

The name Avalokitesvara comes from the ground causes of the Bodhisattva’s Dharma practice while on an island, perceiving the sounds of the world, rooted in time as they are, rising and failing with the ebb and flow of the ocean. From the sound of the tide rising and falling, the Bodhisattva attained enlightenment, perfectly and completely comprehending the Dharma of birth and non-birth.

Someone asked how and why did the Bodhisattva attain the Tao and became enlightened by observing the ebb tide? The Bodhisattva, while practicing by the sea, contemplated the sound as it increased, decreased and then came to full stop, occurring simultaneously with the ebb tide. He pondered the root of causes and finally attained enlightenment by understanding that all existence is subject to birth and death and, therefore, is impermanent. Yet the hearing is timeless, hence beyond birth and death. Those without practice can hear, but do not listen. While hearing the sounds they only think of “outside”; the sound of the tide has birth and death, but the nature of hearing does not. Why? Because even when the sound of the tide stops, our capacity or nature for hearing does not. We can still hear the wind in the branches of a tree, the songs of birds and the shrill sound of the cicadas. Had our capacity for hearing vanished with the sound, we should not be able to hear ever again. Even when all is quiet late at night, we are aware of silence or non-sound, because of our capacity for hearing. There are two kinds of hearing: One comes and goes in response to stimulation, the other functions independently of it. Thus we can safely say that although sounds have birth and death, the hearing capacity does not. It actually never vanishes. All existence, including dharmas, is impermanent and therefore subject to birth and death – just like magic, like bubbles or like shadows. The nature of hearing, on the other hand, can never be destroyed.

In that manner we come to know the bright and accomplished nature of hearing. Our mind accords with whatever we observe: If we observe birth and death, there is birth and death. If we observe non-birth and non-death, there is no birth and no death. All things are produced by the mind; they are completed through contemplation. Everyone has a mind and consequently a potential to formulate the world according to own intentions, but without effort he/she will not succeed. Nature is the substance, mind, the function. The function never separates from the substance, nor the substance from the function. Function and substance, though separate, are causally connected. Nature governs the mind and the mind is the nature’s function; they mesh. Although both retain their own character, they are inseparable. Dharma practice can start right at this point. One needs to understand one’s mind, see one’s True Nature and following that, attain the Tao.

The Bodhisattva Avalokitesvara practice makes one listen to, and be mindful of one’s own nature and by means of listening attain the wonderful function. Listening to own nature has no boundaries and it can accommodate all sentient beings while saving them. We worldlings only react or become concerned about what we construe to be external or outside sound. Negligent of our True Nature, we hardly ever try to listen to it and our hearing is partial as a result of it. When we listen to own nature, our listening is not delimited by time. Perceiving one’s nature thus, one’s listening is complete and continual and one’s joy and happiness are permanent.

When phonetically transliterated into Chinese, the Sanskrit word “Bodhisattva” produces two characters: Pu Sa or Bo Sa. Bodhi (Pu or Bo in Chinese) means perfect knowledge or wisdom by which person becomes buddha. Sattva (Sa in Chinese) stands for an enlightened and enlightening being, which is to say that person has already enlightened his own nature by freeing him/herself from birth and death, and helps other sentient beings to do likewise. Worldlings, however, hold on to feelings and disregard or oppose the doctrine. Confusion and frustration take them through the samsaric suffering in the cycle of existence. To perceive one’s Self-Nature by listening is the bodhisattva’s way out of the round of birth and death.

The first line of the sutra informs us of the Bodhisattva Avalokitesvara as the appointed practice leader of the Prajna Assembly. He is going to teach us how to follow his Dharma practice and establish mindfulness by listening to Self Nature.

—————-

Guan Yin, Guan Yim, Kuan Yim, Kuan Yin Pu Sa.
Guan Yin (in Chinese: 觀音, pinyin guānyīn; full name: 觀世音 Guan Shir Yin; in Thai: กวนอิม)
Chinese Bodhisattva / Goddess of Compassion, Mercy and Kindness is considered to be a mother-goddess and patron of seamen.
(The Compassionate Avalokitesvara Bodhisattvasya Mahasattvasya is A Bodhisattva Listening to and Looking and Caring for the whole world when someone calling the Avalokitesvara ‘s name for helping)

THE GODDESS’ NAME:
The name Guan Yin also spelt Guan Yim, Kuan Yim, Kwan Im, or Kuan Yin, is a short form for Kuan-shir Yin, meaning “Observing the Sounds (or Cries) of the (human) World”.
Highly respected in Asian cultures, Guan Yim bears different names as follows:
Hong Kong: Kwun Yum.
Japan: Kannon or more formally Kanzeon; the spelling Kwannon, based on a pre-modern pronunciation, is sometimes seen.
Korea: Gwan-eum or Gwanse-eum.
Thailand: Kuan Eim (กวนอิม) or Prah Mae Kuan Eim.
Vietnam: Quan Âm

In Chinese Buddhism, Guan Yin is synonymous with the Bodhisattva Avalokitesvara, the pinnacle of mercy, compassion, kindness and love.
(Bodhisattva – being of bodhi or enlightenment, one who has earned to leave the world of suffering and is destined to become a Buddha, but has forgone the bliss of nirvana with a vow to save all children of god.

Avalojkitesvara (Sanskrit: अवलोकितेश्वर): The word ‘avalokita’ means “seeing or gazing down” and ‘Êvara’ means “lord” in Sanskrit).

Among the Chinese, Avalokitesvara is almost exclusively called Guan Shi Yin Pu Sa. The Chinese translation of many Buddhist sutras has in fact replaced the Chinese transliteration of Avalokitesvara with Guan Shi Yin. Some Taoist scriptures give her the title of Guan Yin Da Shi, and sometimes informally as Guan Yin Fo Zu.

ORIGIN
Along with Buddhism, Guan Yin’s veneration was introduced into China as early as the 1st century AD, and reached Japan by way of Korea soon after Buddhism was first introduced into the country from the mid-7th century.
Representations of the Bodhisattva in China prior to the Song Dynasty (960-1279 AD, Northern – and Southern Song Dynasty) were masculine in appearance.
It is generally accepted that Guan Yin originated as the Sanskrit Avalokitesvara, which is her male form, since all representations of Bodhisattva were masculine.

Later images might show female and male attributes, since a Bodhisattva, in accordance with the Lotus Sutra, has the magical power to transform the body in any form required to relieve suffering, so that Guan Yin is neither woman nor man. In Mahayana Buddhism, to which Chinese Buddhism belongs, gender is no obstacle to Enlightenment.
As the Lotus Sutra relates, the Bodhisattva Kuan Shih Yin, “by resort to a variety of shapes, travels in the world, conveying the beings to salvation”.
The representation in China was further interpreted in an all-female form around the 12th century, during the Ming Dynasty (1368- 1644 AD).
The twelfth-century legend of the Buddhist saint Miao Shan (see below), the Chinese princess who lived in about 700 B.C., is widely believed to have been Kuan Yin, reinforced the image of the Bodhisattva as a female.
In the modern period, Guan Yin is most often represented as a beautiful, white-robed woman, a depiction which derives from the earlier Pandaravasini form.

In Sanskrit she’s known as Padma pani – “Born of the Lotus”, the lotus symbolizing purity, peace and harmony.

Another version suggests she originated from the Taoist Immortal Ci Hang Zhen Ren, (Chinese: 慈航真人; pinyin: Cíháng Zhēnrén; literally “Compassion Travel/Navigate True Person”), a Taoistic ‘perfect person’ having an endless willingness and sparing no effort in helping those in need.
Commonly known in the West as the Goddess of Mercy, Guan Yin is also revered by both the Taoists and Buddhists.

PORTRAYAL, APPERANCE:
Guan Yin is usually shown in a white flowing robe – white being the symbol of purity -, and usually wearing necklaces of Indian/Chinese royalty. In the right hand is a water jar (as the Sacred Vase the water jar also one of the Eight Buddhist Symbols of good Fortune) containing pure water, the divine nectar of life, compassion and wisdom, and in the left, a willow branch to sprinkle the divine nectar of life upon the devotees as to bless them with physical and spiritual peace. The willow branch is also a symbol of being able to bend (or adapt) but not break. The willow is also used in shamanistic rituals and has had medicinal purposes as well.
The crown usually depicts the image of Amitabha Buddha (Fully Conscious Infinite Light), Guan Yin’s spiritual teacher before she became a Bodhisattva.
A bird, mostly a dove, representing fecundity is flying toward her.
A necklace or rosary is associated with her calls upon Buddha for succor, each bead of it representing all living beings and the turning of the beads symbolizes that Guan Yin is leading them out of their state of misery and repeated rounds of rebirth into nirvana, hence the beads represent enlightenment.
Should a book or scroll of papers be within the portrayal, it is representing the Dharma, the teaching of Buddha or the sutra, the Buddhist text, Guan Yin is said to have constantly recited from.

Guan Yin is often depicted either alone, standing atop a dragon, accompanied by a bird, flanked by two children, or flanked by two warriors. The two children are called Long Nue and Shan Tsai (see below). The two warriors are the historical character Guan Yu who comes from the ‘Three Kingdoms’ period and the mythological character Wei Tuo who features in the Chinese classic ‘Canonisation of the Gods’. The Buddhist tradition also displays Guan Yin, or other Buddhas and Bodhisattvas, flanked with the two said warriors, but as Bodhisattvas who protect the temple and the faith itself.
Guan Yin sitting on a pink lotus is a sign for peace and harmony.

GUAN YIM AND THE THOUSAND ARMS:
One Buddhist legend presents Guan Yin as vowing to never rest until she had freed all sentient beings from samsara, reincarnation. Despite strenuous effort, she realized that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, her head split into eleven pieces. Amitabha Buddha, seeing her plight, gave her eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Guan Yin attempted to reach out to all those who needed aid, but found that her two arms shattered into pieces. Once more, Amitabha came to her aid and appointed her a thousand arms with which to aid the many.

Many Himalayan versions of the tale include eight arms with which Avalokitesvara skillfully upholds the Dharma, each possessing its own particular implement, while more Chinese-specific versions give varying accounts of this number.

Like Avalokitesvara, Guan Yin is also depicted with a thousand arms and varying numbers of eyes, hands and heads, sometimes with an eye in the palm of each hand, and is commonly called “the thousand-arms, thousand-eyes” Bodhisattva. In this form she represents the omnipresent mother, looking in all directions simultaneously, sensing the afflictions of humanity and extending her many arms to alleviate them with infinite expressions of her mercy, while the thousand eyes help her see anyone who may be in need.

In other portrayals Guan Yin is shown with a peacock. The peacock is another manifestation of the heavenly Phoenix on earth. It has a hundred eyes on its tail feathers, symbolizing Kuan Yim’s thousand eyes.

GUAN YIM FLANKED BY TWO CHILDREN, GUAN YIM FLANKED BY LONG NUE AND SHAN TSAI
Guan Yin’s presence is widespread through her images as “bestowing children” which are found in homes and temples. A great white veil covers her entire form and she may be seated on a lotus, the sign for purity. She is often portrayed with a child in her arms, near her feet, or on her knees, or with several children about her. In this role, she is also referred to as the “white-robed honoured one.” Sometimes to her right and left are her two attendants, a girl called Lung-wang Nu, the daughter of the Dragon-king and a boy, Shan-ts’ai Tung-tsi, the “young man of excellent capacities” (see: Jade One and the Golden Child). The two children are her acolytes who came to her when she was meditating at Mount Putuo.
Guan Yimon a Dragon
Guan Yin standing atop a Dragon.
Photo © nationsonline.org
GUAN YIN STANDING ATOP A DRAGON
Guan Yin is also known as patron Bodhisattva of Putuo Shan (Mount Putuo), mistress of the Southern Sea and patroness of fishermen. As such she is shown crossing the sea seated or standing on a lotus or on the head of a dragon.
The dragon being an ancient symbol for high spirituality, wisdom, strength, and divine powers of transformation.

LEGENDS

GUAN YIM AND SHAN TSAI
Shan Tsai (also called Sudhana in Sanskrit) was a disabled boy from India who was very interested in studying the Buddha Dharma. When he heard that there was a Buddhist teacher on the rocky island of P’u-t’o he quickly journeyed there to learn. Upon arriving the island, he managed to find Bodhisattva Guan Yin despite his severe disability.
Guan Yin, after having a discussion with Shan Tsai, decided to test the boy’s resolve to fully study the Buddhist teachings. She conjured the illusion of three sword-wielding pirates running up the hill to attack her. Guan Yin took off and dashed off to the edge of a cliff, the three illusions still chasing her.
Shan Tsai, seeing that his teacher was in danger, hobbled uphill. Guan Yin then jumped over the edge of the cliff, and soon after this the three bandits followed. Shan Tsai, still wanting to save his teacher, managed to crawl his way over the cliff edge.
Shan Tsai fell down the cliff but was halted in mid air by Guan Yin, who now asked him to walk. Shan Tsai found that he could walk normally and that he was no longer crippled. When he looked into a pool of water he also discovered that he now had a very handsome face. From that day forth, Guan Yin taught Shan Tsai the entire Buddha Dharma.

GUAN YIN AND LUNG NUE
Many years after Shan Tsai became a disciple of Guan Yin, a distressing event happened in the South Sea. The son of the Dragon Kings (a ruler-god of the sea) was caught by a fisherman while taking the form of a fish. Being stuck on land, he was unable to transform back into his dragon form. His father, despite being a mighty Dragon King, was unable to do anything while his son was on land. Distressed, the son called out to all of Heaven and Earth.
Hearing this cry, Guan Yin quickly sent Shan Tsai to recover the fish and gave him all the money she had. The fish at this point was about to be sold in the market. It was causing quite a stir as it was alive hours after being caught. This drew a much larger crowd than usual at the market. Many people decided that this prodigious situation meant that eating the fish would grant them immortality, and so all present wanted to buy the fish. Soon a bidding war started, and Shan Tsai was easily outbid.
Shan Tsai begged the fish seller to spare the life of the fish. The crowd, now angry at someone so daring, was about to chase him away from the fish when Guan Yin projected her voice from far away, saying “A life should definitely belong to one who tries to save it, not one who tries to take it.”
The crowd realizing their shameful actions and desire, dispersed. Shan Tsai brought the fish back to Guan Yin, who promptly returned it to the sea. There the fish transformed back to a dragon and returned home. Paintings of Guan Yin today sometimes portray her holding a fish basket, which represents the afore mentioned tale.

But the story does not end here. As a reward for Guan Yin’s help saving his son, the Dragon King sent his daughter, a girl called Lung Nue (“dragon girl”), to present to Guan Yin the ‘Pearl of Light’. The ‘Pearl of Light’ was a precious jewel owned by the Dragon King that constantly shone. Lung Nue, overwhelmed by the presence of Guan Yin, asked to be her disciple so that she might study the Buddha Dharma. Guan Yin accepted her offer with just one request: that Lung Nue be the new owner of the ‘Pearl of Light’.

In popular iconography, Lung Nue and Shan Tsai are often seen alongside Guan Yin as two children. Lung Nue is seen either holding a bowl or an ingot, which represents the Pearl of Light, whereas Shan Tsai is seen with palms joined and knees slightly bent to show that he was once crippled.

LEGEND OF MIO SHAN
Given that Bodhisattva are known to incarnate at will as living people according to the sutras, the princess Miao Shan is generally viewed as an incarnation of Avalokitesvara (Guan Yin).

Another story describes Guan Yin as the daughter of a cruel king who wanted her to marry a wealthy but uncaring man. The story is usually ascribed to the research of the Buddhist monk Chiang Chih-ch’i in 1100 AD. The story is likely to have a Taoist origin. Chiang Chih-ch’i, when he penned the work, believed that the Guan Yin we know today was actually a Buddhist princess called Miao Shan, who had a religious following on Fragrant Mountain. Despite this, however, there are many variants of the story in Chinese mythology.

According to the story, after the king asked his daughter Miao Shan to marry the wealthy man, she told him that she would obey his command, so long as the marriage eased three misfortunes.

The king asked his daughter what the three misfortunes were that the marriage should ease. Miao Shan explained that the first misfortune the marriage should ease was the suffering people endure as they age. The second misfortune it should ease was the suffering people endure when they fall ill. The third misfortune it should ease was the suffering caused by death. If the marriage could not ease any of the above, then she would rather retire to a life of religion forever.

When her father asked who could ease all the above, Miao Shan pointed out that a doctor was able to do all these.
Her father grew angry as he wanted her to marry a person of power and wealth, not a healer. He forced her into hard labour and reduced her food and drink but this did not cause her to yield.

Every day she begged to be able to enter a temple and become a nun instead of marrying. Her father eventually allowed her to work in the temple, but asked the monks to give her very hard chores in order to discourage her. The monks forced Miao Shan to work all day and all night, while others slept, in order to finish her work. However, she was such a good person that the animals living around the temple began to help her with her chores. Her father, seeing this, became so frustrated that he attempted to burn down the temple. Miao Shan put out the fire with her bare hands and suffered no burns. Now struck with fear, her father ordered her to be put to death.

In one version of this legend, when Miao Shan was executed, a supernatural tiger took her to one of the more hell-like realms of the dead. However, instead of being punished by demons like the other inmates, Mio Shan played music and flowers blossomed around her. This completely surprised the head demon. The story says that Miao Shan, by merely being in that hell, turned it into a paradise.

A variant of the legend says that Miao Shan allowed herself to die at the hand of the executioner. According to this legend, as the executioner tried to carry out her father’s orders, his axe shattered into a thousand pieces. He then tried a sword which likewise shattered. He tried to shoot Miao Shan down with arrows but they all veered off.

Finally in desperation he used his hands. Miao Shan, realizing the fate the executioner would meet at her father’s hand should she fail to let herself die, forgave the executioner for attempting to kill her. It is said that she voluntarily took on the massive karmic guilt the executioner generated for killing her, thus leaving him guiltless. It is because of this that she descended into the Hell-like realms. While there, she witnessed firsthand the suffering and horrors beings there must endure and was overwhelmed with grief. Filled with compassion, she released all the good karma she had accumulated through her many lifetimes, thus freeing many suffering souls back into Heaven and Earth. In the process the Hell-like realm became a paradise. It is said that Yanluo, King of Hell, sent her back to Earth to prevent the utter destruction of his realm, and that upon her return she appeared on Fragrant Mountain.

Another tale says that Miao Shan never died but was in fact transported by a supernatural tiger, believed to be the Deity of the Place, to Fragrant Mountain.

The Legend of Miao Shan usually ends with Miao Chuang Yen, Miao Shan’s father, falling ill with jaundice. No physician was able to cure him. Then a monk appeared saying that the jaundice could be cured by making a medicine out of the arm and eye of one without anger. The monk further suggested that such a person could be found on Fragrant Mountain. When asked, Miao Shan willingly offered up her eyes and arms. Miao Chuang Yen was cured of his illness and went to the Fragrant Mountain to give thanks to the person. When he discovered that his own daughter had made the sacrifice, he begged for forgiveness. The story concludes with Miao Shan being transformed into the Thousand Armed Guan Yin, and the king, queen and her two sisters building a temple on the mountain for her. She began her journey to heaven and was about to cross over into heaven when she heard a cry of suffering from the world below. She turned around and saw the massive suffering endured by the people of the world. Filled with compassion, she returned to earth, vowing never to leave till such time as all suffering has ended.

After her return to Earth, Guan Yin was said to have stayed for a few years on the island of Mount Putuo where she practised meditation and helped the sailors and fishermen who got stranded. Guan Yin is frequently worshipped as patron of sailors and fishermen due to this. She is said to frequently becalm the sea when boats are threatened with rocks. After some decades Guan Yin returned to Fragrant Mountain to continue her meditation.

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The Ten-Line Longevity Sutra of Guan Yin
延命十句觀音經

Yán Mìng Shí Jù Guān Yīn Jīng

The Ten-Line Longevity Sutra of Guan Yin

(Translation by John Szabo)

觀世音

1. Guan Shi Yin,

Guān Shì Yīn,

南無佛

2. praying to Buddha,

ná mó Fó,

與佛有因

3. is caused by the Buddha,

yǔ Fó yǒu yīn,

與佛有緣

4. and causes the Buddha.

yǔ Fó yǒu yuán.

佛法僧緣

5. The Enlightened One, the Teachings

and the Community of Followers bring

Fó Fǎ Sēng yuán

常樂我淨

6. Permanence, Happiness, Self-nature

and Purity, the Four Gifts of Enlightenment.

Cháng Lè Wǒ Jìng.

朝念觀世音

7. In the morning, be mindful of Guan Shi Yin,

Cháo niàn Guān Shì Yīn,

暮念觀世音

8. in the evening, be mindful of Guan Shi Yin.

mù niàn Guān Shì Yīn.

念念從心起

9. This mindfulness continually arises in my mind,

Niàn niàn cóng xīn qǐ,

念念不離心

10. this mindfulness never departs from my mind.

niàn niàn bù lí xīn.

ten line guan yin sutra

According to traditional teachings, the recitation of this sutra brings long life to the practitioner, through the power of Guan Yin. The first four lines of this short scripture reminds us of the doctrine of interdependent causation: the teaching that tells us that nothing has an essential nature on its own, only in relationship to others. Guan Yin can not be Guan Yin without the Buddha (not only the historical person, but the universal essence of Enlightenment), and the Buddha can not be Buddha without Guan Yin. We tend to think of ourselves as isolated beings, but the truth is, we need others in order to be ourselves. This ancient teaching also has environmental connotations – if our existence is dependent on everything else around us, we need to look out not only for people, but also for plants and animals on our planet.

After this the sutra confirms that the Three Jewels (Fa-Fo-Seng in Chinese, Buddha-Dharma-Sangha in Sanskrit, Enlightened One-Teachings-Community of Followers in English) help us achieve Enlightenment, which is manifested in four ways: Permanence, Happiness, Self-nature, and Purity. Right now our state is Impermanent, Not Happy, No Real Self-nature, and Impurity. At least, that is what the illusions that we create make us experience…

The last four lines instruct us to focus our minds on Guan Yin, as a way to reach this enlightened state. One of the ways to interpret this is to try and see Love and Compassion in all things – even in painful, and seemingly unjust situations. After all, Love and Compassion is what Guan Yin is all about. By cultivating mindfulness on Her, and realizing that She truly is present in everything, we can gain a higher, and happier perspective on life.

—————-

Guan Yin, the Saviour:
Guan Shi Yin is famous for rescues from harm — especially well known for rescues of anyone who calls out her name. Her devotees tell hundreds of tales of her rescues. In this way, she is similar to Green Tara, another manifestation of Compassionate Action, in Vajrayana Buddhism.

In Tibetan Buddhism, Tara is the active female manifestation of Avalokiteshvara; many Tibetan teachers say that Guan Yin is more properly an aspect of Green Tara (but ultimately, Tara is also an aspect of Avalokiteshvara). Guan Yin as “saviour” definitely cleaves close to Tara.

In China, a Buddhist will almost always call out “Namo Guan-Shi-Yin Pu Sa” if they were in trouble. Numerous lovely animated videos tell her helping.

Guan Yin rescues from evil spirits:

There are literally thousands of stories from people who say they were rescued — from impending disaster — by faith and chanting of Guan Yin Pusa’s name praise:

Namo Guan-Shi-Yin Pu Sa
or the compassionate mantra

Om Mani Padme Hum

Statue of Guan Yin the Goddess of Mercy. The Goddess loves all beings.

Labels are just labels, but they are also symbols
In Buddhism, labels are just labels, and the name of the Compassionate Bodhisattva is another imputed label that just helps us relate to the Enlightened concept in our daily lives. Guan Yin’s practice came to China as early as the first century AD from India, and from there spread to devotees in Japan and Korea. Guan Yin can be visualised as either female or male, but the majority, in China particularly, visualise her as Mother Goddess Guan Yin. Yet, she is not separate or different from the male four-armed Avalokiteshvara, thousand armed Avalokiteshvara, and dozens of forms and emanations: loving, wrathful, passionate, fiery, protective — but always compassionate.

Tang dynasty temple statue of 1000-Armed Guan Yin. The 1000 arms reaching out to comfort, save and protect all sentient beings carries profound symbolism.

The many faces of compassion

Guan Yin by Pamela Matthews

Compassion wears many faces — many of them the aspects of Avalokiteshvara (Chenrezig), also known as Guanyin, Guan Shi Yin, Quan Yin, Kwan Yin, Kannon, Kwun Yum, Kanzeon, Gwaneum, Quan Am, and many, many other names.

What’s in a name? The qualities of mercy and compassion. The appearance of beauty, motherly wisdom, tenderness. The activities of kindness, help, protection, nurturing — Mother.
Her practice originally came to China from India, and from there to Japan, Korea, Thailand and Vietnam, and many other countries. As Kuan Yin, the Goddess aspect of Avalokiteshvara, she is intuitively motherly. To many, the qualities of compassion, mercy, Metta (love) are those of a mother — but there is no contradiction in the Japanese Kannon (typically male) or Avalokiteshvara (male). The manifestation of the Compassionate Bodhisattva as Guan Yin was a natural one. (From here on, for simplicity, Guan Yin.)

Some of the many faces of compassion. From top left to right then bottom left to right: Hayagriva Vajrayogini (Vajra Varahi); 4-armed Chenrezig; Guanyin; Red Chenrezig Yabyum; White Mahakala; Black Mahakala; 1000-armed Chenrezig. See our Story “The Many Faces of Compassion”.

“Rocks, willows, lotus pools or running water are often indications of her presences. In the chime of broze or jade, the sigh of wind in the pines, the prattle and tinkle of streams, her voice is heard.” — John Blofeld
Great Compassion Mantra of Kuan Yin:

Lotus Sutra — 10 Types of Protection

Although Avalokiteshvara is in many, many prominent sutras, it is in chapter 25 of the Lotus Sutra that we learn of the ten salvations (protections or deliverances) of Kuan Yin. [Full Chapter 25 of Lotus Sutra at end of this feature.]

Although Kuan Yin is associated with rescues from fear and danger in other sutras, it is in chapter 25 of the Lotus Sutra that we learn, in detail, the ten Great Deliverance (Salvations) and Protections of Avalokiteshvara. These are similar to the protections of Green Tara from the Eight Great Dangers and Eight Great Fears. The Ten Salvations are (with supporting quotes from the Lotus Sutra):

Protection from dangers of Fire:
“If there are people who wish to harm you

by pushing you into the great pit of inferno,

think of the power of Bodhisattva Avalokitesvara;

the inferno pit will be transformed into a water pond”.

— Lotus Sutra 25:

Deliverance from dangers of Water:
“If you are drifting in a great ocean

and facing imminent danger

with dragons, fishes, and other demons,

think of the power of Bodhisattva Avalokitesvara;

the waves will be unable to swallow you”.

— Lotus Sutra 25:

Guan Yin.

Deliverance from dangers of falling
“If you are at the summit of Mount Sumeru,

and someone pushes you off the edge,

think of the power of Bodhisattva Avalokitesvara;

you will be suspended in midair like the sun in the sky”.

— Lotus Sutra 25:

Deliverance from dangers of politics
“If you are suffering from the punishment of government,

and your life is about to end by execution,

think of the power of Bodhisattva Avalokitesvara;

the sword will be splintered into pieces”.

— Lotus Sutra 25:

Deliverance from Prison
“If you are being locked in a prison

and your hands and feet are being bound by chains and fetters,

think of the power of Bodhisattva Avalokitesvara;

you will be released and freed”.

— Lotus Sutra 25:

Zeng Hao’s 1000 armed Guan Yin.

Deliverance from Curses or Poisons:
“If there are people who wish to harm you,

by curses or poisonous herbs,

think of the power of Bodhisattva Avalokitesvara;

the effects will be bounced back to the originator”.

— Lotus Sutra 25:

Deliverance from Demons:
“If you face harm from vicious rakshasas,

poisonous dragons, or various demons,

think of the power of Bodhisattva Avalokitesvara;

no one will dare to harm you”.

— Lotus Sutra 25:

Deliverance from Evil Beasts:
“If you are surrounded by evil beasts

with sharp fangs and fearful claws,

think of the power of Bodhisattva Avalokitesvara;

they will quickly flee and scamper away in all directions”.

— Lotus Sutra 25:

Protection during Disputes or War:
“If you have disputes before the court,

or are fearful in the midst of the war,

think of the power of Bodhisattva Avalokitesvara;

all enemies full of resentment will retreat”.

— Lotus Sutra 25:

Bestow Children of Good Fortune:
“If there are women who wish to give birth to a son, they should worship by giving offerings to Bodhisattva Avalokitesvara, who will bestow them a son blessed with good fortune, virtue, and wisdom. If they wish to have a daughter, they will have a beautiful and adorable daughter blessed with accumulated benevolent roots”.

— Lotus Sutra 25:

Charming video animated story (with English sub titles) of Guan Yin fulfilling the wish for children:

Practising Kuan Yin
Kuan Yin demands nothing of her followers. As a Bodhisattva, freed from attachments, she has no need of offerings, worship, praise, demotions.

It is the Buddhist follower who needs the offering, worship, praise, devotions. These acts are positive acts of Karma — Kuan Yin’s gift to us. She gives us the opportunity to extinguish our past impurities and negative karmic acts with meritorious acts. She asks only one thing — that you share her value of Compassion and Metta (love) for all sentient beings.

Basic practice is similar to all Buddist practice (with simple, short-form English):

Taking Refuge in Buddha Dharma and Sangha (The Three Jewels): “I take refuge until I am enlightened in the Three Jewels”. Normally, we bow or kneel to show respect.
Bodhisattva vow (stating it, promising, like Kuan Yin, to rescue all beings from suffering): “By the virtues of generosity and other perfections, may I attain Enlightenement for the benefit of all beings”.
An offering: incense, fruit or just our love — but neither meat nor eggs, please! (Kuan Yin, after all, is Compassion for all beings)
An act of compassion: Kuan Yin smiles on acts of kindness, compassion and giving — make this generosity to others your offering to her.
Usually a Praise: “Namo Guan-Shi-Yin Pu Sa” or her compassionate mantra “Om Mani Padme Hum” or if you have time, the Great Compassion Dharani. [See this full feature on the Great Compassion Dharani complete with mantra for chanting and videos of chanting]
A final dedication of merit: “I dedicate the merit of this practice to the cause for Enlightenment for the benefit of all sentient beings”.

Normally, we bow and kneel at the beginning of our daily practice to show respect for the Compassionate Bodhisattva Guan Yin.

Kuan Yin and H.H. the Karmapa
Most Buddhists are accepting of different lineages and beliefs — believing all paths ultimately are one path, all Buddhas are emanations (ultimately) of Buddha Nature. This was recently exemplified in a new Temple that opened in Canada, under the lineage of 17th Gyalwang Karmampa Ogyen Trinley Dorje (Kagyu Lineage.) Guanyin’s story, video from Bodhi Prajna Temple Canada — yet clearly incorporating Kuan Yin in her Chinese form. Under the direction of abbot Master Miao Jing and Master Miao Yin, they recently welcomed His Holiness to the dedication ceremony.

His Holiness Karmapa dedicates the new Great Compassion Bodhi Prajna Temple in Canada.

In the dedication ceremony, His Holiness said, “While my stay here is short, it means a lot to me. The reason is that the two Masters, who take charge of this temple, have profound understanding of different branches in Buddhism. What’s better is that they ingeniously fuse various ideas together… In this way, everyone will learn more about Buddhism, enjoy more happiness, and grow wisdom.”
Bodhi Prajna Temple is new, dedicated in 2017, and very unique in that it combines Chinese traditions — Kuan Yin is incorporated in the logo — but under the lineage and direction of 17th Gyalwang Karmampa Ogyen Trinley Dorje (Kagyu Lineage.)

Not only is Kuan Yin the same Bodhisattva as Avalokiteshvara — and all of his manifestations — she herself, as Kuan Shir Yin has at least 33 manifestations as the goddess.

Kuan Yin’s other language names
In addition to Padmapani and Avaolokiteshvara (Sanskrit form, from India), she/he is known by many names:

Chenrezig (male) — Tibet སྤྱན་རས་གཟིགས
Gwun Yam, Gun Yam, Kwun Yam, Kun Lam (female)— Cantonese versions 觀音 or 觀世音
Kwan Im Ma, Guanyin Pusa, Guan Shi Yin Pusha — Mandarin
Kanon, Kan’on, Kanzeon, Kwannon, Knnon, Nyoirin Kannon (typically male)— Japanese 観音 or 観世音
Kuan Im, Phra Mae Kuan Im, Chao Mae Kuan Im — Thai พระแม่กวนอิม
Kwan Yin Medaw — Burmese ကွမ်ယင်မယ်တော်
Kwan Im, Dewi Kwan Im, Mak Kwan Im — Indonesian
Gwan-eum, Gwanse-eum — Korean 관음 or 관세음
Quan Am, Quan The Am, Vietnamese
Natha Deviyo — Sinhalese නාථ දෙවියෝ
Preah Mae Kun Ci Lem — Khmer
Kab Yeeb — Hmong
Lovely images and chanting of Guanyin:

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The practice is from Chapter 25 of the Lotus Sutra – called the Universal Door. I used to do this practice, just following along in the temple, without realizing that it was an actual legitimate practice (because it’s so simple) coming from one of the Kings of Sutras. I had thought that I was doing it just because that’s what temples do – never realizing that it was a form of Mindfulness practice. So don’t look down upon the simplicity of the practice and fail to realize the depth that you can take this practice to.

Why is this chapter called the Universal Door? Because this practice is so easy, it can be done by anyone – so it is universal:

You don’t have to be intelligent enough to understand the Sutras and all the subtle, deep, profound meanings within them to practice this.
You don’t even even need to be able to read – so you can have never gone to school – so you can even be illiterate and still be able to practice this.
So you can teach practices like this to say your grandparents and other family members if they’re open to it. You can even teach it to kids, like little toddlers, it’s so easy.

This Dharma Door is entered through via faith (as opposed to things like Sutra Study and Zen – which are Dharma Doors that are entered through via wisdom). Though no matter the Dharma Door you choose, it needs to resonate with you and so, you should get good results with it when you practice it – the key word is to practice.

This particular practice is designed to draw in the greatest amount of people that it can save. It is so simple that the least educated amongst us can practice it and it is so profound that the most intelligent of us can not exhaust it.

And when you can figure out how to use this practice as a key, it can help open the door to liberation. Therefore it is called the Universal Door.

This practice is done in Chinese Mahayana temples all around the world and has been practiced this way for hundreds of years by Asian Buddhists. However, it is not too well known in western Buddhism as of yet.

How easy is it?

All you need to do is to recite:

Namo Gwan Shi Yin Pu Sa

Which means Homage to the Enlightened One named Contemplator of the World’s Sounds. It means taking refuge in the Enlightened One who hears the cries of the world.

Who is this Bodhisattva?

He is the Bodhisattva of Compassion because in the Shurangama Sutra, he says that his compassion is equal to the Buddhas. He is usually depicted as a female (because we usually think females are more compassion, nurturing and motherly) in white robes with a willow branch in 1 hand and pouring sweet dew from a thin bottle with the other hand.

You’ll also see him in pictures with Amitabha Buddha in the centre and Gwan Yin Bodhisattva on 1 side and Great Strength Bodhisatta on the other side. Together, they are called the 3 Sages of the West (meaning the Western land of Ultimate Bliss created by Amitabha Buddha, i.e., the Pure Land that is mentioned in Pure Land Buddhism).

The key is to use recitation of this Bodhisattva’s name as a mantra and use that to take your mind to a peaceful state – called samadhi/stillness.

In the same way that Theravadans use the mantra Buddho to help concentrate their mind, Mahayana Buddhist use the names of the great Buddhas and Bodhisattvas like Amitabha Buddha and Gwan Yin Bodhisattva to help them concentrate their minds.

When reciting, don’t expect to get anything. Have the attitude of nowhere to go, nothing to do. Just recite. Don’t expect to get peace, don’t expect to get samadhi. Just recite. Don’t have any goals – just recite. The proof is in the pudding and you’ll only understand the benefits of this practice once you recite to the point where you have some skill – this could take several months, maybe a year, maybe 3 years or more.

Don’t recite too loud – as this wastes your energy. You want it to be sustainable until your mind concentrates itself.

If you’re in a crowded place, or in a dirty place like a toilet, or lying down (where it’s considered disrespectful to recite aloud) you can recite silently in your mind – it is just as effective.

And if you don’t want to focus too hard, you can just play chants like this in the background and it will help your mind become concentrated and focused on the task at hand more naturally.

The principle is to program your mind so that in times of need, you can call upon 1 practice to help you and guide you along. In this case, you are requesting the help of a great Bodhisattva to help you. For example, if you’re sensing trouble or you or a family member is ill, automatically, without needing to think, the “Namo Gwan Shi Yin Pu Sa” recitation pops up in your head to help you get more focused and request the help of the Bodhisattva of Compassion.

So just press play above and recite along. And this is a practice that you can take with you anywhere for the rest of your life.

Happy reciting!

PS: For those you who want to read the whole Chapter 25 of the Lotus Sutra upon which this practice is based and get a better idea of the particular things that you can use this practice for, you can read it here:

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HIGH KING AVALOKITESVARA (GUAN YIN) SUTRA – Full Version

GAO WANG GUAN SHI YIN ZHEN JING:
High King Kuan Yin Sutra:

FENG QING BA DA PU SA MING HAO:
Sincerely invoke Eight Great Bodhisattvas:

NA MO GUAN SHI YIN PU SA MO HE SA
Namo Avalokiteshvara Bodhisattva Mahasattva,

NA MO MI LE PU SA MO HE SA
Namo Maitreya Bodhisattva Mahasattva,

NA MO XU KONG ZANG PU SA MO HE SA
Namo Akasagarbha Bodhisattva Mahasattva,

NA MO PU XIAN PU SA MO HE SA
Namo Samantabhadra Bodhisattva Mahasattva,

NA MO JIN GANG SHOU PU SA MO HE SA
Namo Vajrapani Bodhisattva Mahasattva,

NA MO MIAO JI XIANG PU SA MO HE SA
Namo Manjusri Bodhisattva Mahasattva,

NA MO CHU GE ZHANG PU SA MO HE SA
Namo Nivaranaviskambin Bodhisattva Mahasattva,

NA MO DI ZANG WANG PU SA MO HE SA
Namo Ksitigarbha Bodhisattva Mahasattva,

NA MO ZHU ZUN PU SA MO HE SA
Namo all venerable Bodhisattva Mahasattvas.

GUAN SHI YIN PU SA,
Homage to Kuan Yin Bodhisattva

NA MO FO,
Homage to the Buddhas,

NA MO FA,
Homage to the Dharma,

NA MO SENG,
Homage to the Sangha.

FO GUO YOU YUAN, FO FA XIANG YIN,
An affinity with the Pure Lands opens the Dharma Doors,

CHANG LE WO JING, YOU YUAN FO FA.
By engaging permanence, bliss identity and purity, one is blessed with the Dharma

NA MO MO HO BO RE BO LUO MI SHI DA SHEN ZHOU.
Namo Maha Prajna Paramita, a great spiritual mantra.

NA MO MO HO BO RE BO LUO MI SHI DA MING ZHOU
Namo Maha Praina Paramita, a great wisdom mantra.

NA MO MO HO BO RE BO LUO MI SHI WU SHANG ZHOU.
Namo Maha Prajna Paramita, a supreme mantra.

NA MO MO HO BO RE BO LUO MI SHI WU DENG DENG ZHOU.
Namo Maha Prajna Paramita, an unequalled mantra.

NA MO JING GUANG MI MI FO,
Namo the Pure Light Secret Buddha,

FA ZANG FO,
the Dharma Treasury Buddha,

SHI ZI HOU SHEN ZU YOU WANG FO,
the Tranquil King Buddha with Lion’s roar and divine speed,

FO GAO XU MI DENG WANG FO,
the Sumeru Light King Buddha announced by Buddha,

FA HU FO,
the Dharma Protector Buddha,

JIN GANG ZANG SHI ZI YOU XI FO,
the Vajra Treasury Roaming Lion Buddha,

BAO SHENG FO,
the Precious Victory Buddha,

SHEN TONG FO,
the Supernatural Power Buddha,

YAO SHI LIU LI GUANG WANG FO,
the Medicine Crystal Light King Buddha,

PU GUANG GONG DE SHAN WANG FO,
the Universal Light Merit Mountain King Buddha,

SHAN ZHU GONG DE BAO WANG FO,
the Merit Retaining jewel King Buddha,

GUO QU Ql FO,
the Seven Past Buddhas,

WEI LAI XIAN JIE QIAN FO,
the Future Thousand Buddhas of this fortunate eon,

QIAN WU BAI FO,
the Fifteen Hundred Buddhas,

WAN WU QIAN FO,
the Fifteen Thousand Buddhas,

WU BAI HUA SHENG FO,
the Five Hundred Flower Victory Buddhas,

BAI YI JIN GANG ZANG FO,
the Ten Billion Vajra Treasury Buddhas,

DING GUANG FO,
and the Fixed Light Buddha,

LIU FANG LIU FO MING HAO:
The Buddhas of Six Directions:

DONG FANG BAO GUANG YUE DIAN YUE MIAO ZUN YIN WANG FO,
To the East the Precious Light Moon Palace Venerable Wonderful Voice King Buddha,

NAN FANG SHU GEN HUA WANG FO,
to the South the Tree-Root Flower King Buddha,

XI FANG ZAO WANG SHEN TONG YAN HUA WANG FO,
to the West the Spiritual Power Flower Blazing King Buddha,

BEI FANG YUE DIAN QING JING FO,
to the North the Moon Palace Purity Buddha,

SHANG FANG WU SHU JING JIN BAO SHOU FO,
Above, the countless Vigor jewel Crown Buddhas,

XIA FANG SHAN JI YUE YIN WANG FO.
Below, the Tranquil Moon Sound King Buddha.

WU LIANG ZHU FO,
All the countless Buddhas,

DUO BAO FO,
Many Jewels Buddha,

SHI JIA MOU NI FO,
Shakyamuni Buddha,

MI LE FO,
Maitreya Buddha,

AH CHU FO,
Akshobhya Buddha,

MI TUO FO.
Amitabha Buddha.

ZHONG YANG YI QIE ZHONG SHENG,
All beings in the Central Realm,

ZAI FO SHI JIE ZHONG ZHE,
and those in the Pure Lands,

XING ZHU YU DI SHANG, JI ZAI XU KONG ZHONG
while moving upon the Earth and through the Heavens,

Cl YOU YU YI QIE ZHONG SHENG,
shower limitless compassion upon all living beings,

GE LING AN WEN XIU XI
affording them equanimity and peace,

ZHOU YE XIU CHI
that they might cultivate day and night

XIN CHANG QIU SONG Cl JING
By constantly invoking this sutra,

NENG MIE SHENG SI KU, XIAO CHU ZHU DU HAI,
one is liberated from the suffering of birth and death, and freed from all the many kinds of suffering.

NA MO DA MING GUAN SHI YIN,
Homage to the great wisdom Kuan Yin,

GUAN MING GUAN SHI YIN,
the observant Kuan Yin,

GAO MING GUAN SHI YIN,
the noble Kuan Yin,

KAI MING GUAN SHI YIN,
the expansively-minded Kuan Yin,

YAO WANG PU SA,
the Medicine King Bodhisattva,

YAO SHANG PU SA,
the supreme Medicine Bodhisattva,

WEN SHU SHI LI PU SA,
Manjusri Bodhisattva,

PU XIAN PU SA,
Samantabhadra Bodhisattva,

XU KONG ZANG PU SA,
Akasagarbha Bodhisattva,

DI ZANG WANG PU SA,
Ksitigarbha Bodhisattva,

QING LIANG BAO SHAN YI WAN PU SA,
the billions of Clear Cool Treasure Mountain Bodhisattvas,

PU GUANG WANG RU LAI HUA SHENG PU SA,
the Universal Light Venerable King Tathagata Bodhisattva.

NIAN NIAN SONG Cl JING,
Chanting this sutra continually,

Ql FO SHI ZUN, JI SHOU ZHOU YUE:
the Seven World-Honored Buddhas recite this mantra:

LI PO LI PO DI, QIU HE QIU HE DI, TUO LUO NI DI, NI HE LA DI, BI LI NI DI, MO HE QIE DI, ZHEN LING QIAN DI, SUO HA.
Lee-poh-lee-poh-deh, kyo-ho-kyo-ho-deh, toh-loh-nee-deh, nee-ah-la-deh, pee-lee-nee-deh, mo-ho-kya-deh, jen-len-chen deh, so-ha (7 times)

SHI FANG QUAN SHI YIN
Avalokitesvaras of the ten directions

YI QIE ZHU PU SA
and all Bodhisattvas

SHI YUAN JIU ZHONG SHENG
have vowed to save sentient beings.

CHENG MING XI JIE TUO
All beings will be liberated when calling their names.

RUO YOU ZHI HUI ZHE
To ones with wisdom

YIN QIN WEI JIE SHUO
expounds it diligently.

DAN SHI YOU YIN YUAN
One with the affinity,

DU SONG KOU BU CHUO
recite it at all times.

SONG JING MAN QIAN BIAN
Recite the sutra 1,000 times

NIAN NIAN XIN BU JUE
and keep it in mind constantly.

HUO YAN BU NENG SHANG
Flame cannot harm one.

DAO BING LI CUI ZHE
Knives and weapons will break instantly.

HUI NU SHENG HUAN XI
Turn anger to happiness.

SI ZHE BIAN CHENG HUO
Change death into life.

MO YAN CI SHI XU
Do not say these are false.

ZHU FO BU WANG SHUO
The words of the Buddhas are not fabricated.

GAO WANG GUAN SHI YIN
High King Avalokitesvara

NENG JIU ZHU KU E
can alleviate sufferings.

LIN WEI JI NAN ZHONG
Faced with a fatal crisis,

SI ZHE BIAN CHENG HUO
the doomed shall live.

ZHU FO YU BU XU
The words of buddhas are always true

SHI GU YING DING LI
and therefore we pay homage to the Buddhas.

CHI SONG MAN QIAN BIAN
By reciting it 1000 times

ZHONG ZUI JIE XIAO MIE
all one’s heaviest sins shall be eradicated.

HOU FU JIAN XIN ZHE
Those with great merit and unwavering faith

ZHUAN GONG SHOU CHI JING
single-mindedly chant the sutra.
YUAN YI CI GONG DE
Dedicate the merit

PU JI YU YI QIE
to the entire universe.

SONG MAN YI QIAN BIAN
Recite 1,000 times.

ZHONG ZUI JIE XIAO MIE
All serious sins are eradicated.

GAO WANG GUAN SHI YIN ZHENG JING ZHONG
The end of High King Avalokitesvara Sutra.

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