In this chant praising Avalokitesvara you begin to see that the bodhisattva Avalokitesvara has a deep understanding of your situation, of the situation of the world. And she is able to convince you with her great eloquence to follow the path of understanding and love. She is free from the dust of craving, anger, and delusion. Her nectar of compassion can heal all kinds of sickness whether it is depression or cancer. The best kind of medicine is compassion. Without compassion it is very difficult to heal. You need compassion from the inside and from the outside. The light emitted by him or her sweeps away all kinds of dangers. You draw dangers into yourself by your craving, hatred, and delusion. But because you have the light of compassion, you can dissipate and be free from all of these dangers.
The bodhisattva holds a willow branch in her hand. When she waves it she reveals countless Buddha lands. The Buddha land is right here, right now, but because we are deluded and caught in our anger we don't see the wonders of life, the wonders of the Pure Land in the present moment. We need her to use a willow branch in order to reveal it to us. She dips the willow branch into the nectar of compassion and as she spreads it, she transforms suffering into joy. With the nectar of compassion you can do everything. You can transform death into life, despair into hope. It is possible for you to cultivate the nectar of compassion like a bodhisattva. With her pink lotus flower she creates a multitude of practice centers. There are many practice centers in Germany, in England, in America, and in Israel. You are an arm of the bodhisattva; you are establishing Mindfulness Practice Centers everywhere. I bow my head; I praise her, I praise compassion, and I offer the incense of my heart. Please manifest yourself in the here and the now for us.
The Ten Virtues of Avalokitesvara: The Five Contemplations and the Five Sounds
"Look of truth, look of purity, look of boundless understanding, look of love, look of compassion, the look to be always honored and practiced."
If you want to know the nature and the practice of Avalokitesvara, you should be aware that she practices five kinds of contemplations: of truth, purity, great wisdom, compassion, and loving kindness. The first contemplation comes from the definition of her name, Quan, meaning looking deeply into the truth of reality. You have the capacity to distinguish the true from the false, the beautiful from the ugly.
The second contemplation is the contemplation on purification. Like a cloud in the sky, she has to purify herself so that when she becomes the rain, the rain will be pure for the sake of the world. To be a cloud floating in the sky is wonderful, but it is also wonderful to be the rain falling on the mountains and the rivers. To become the snow on the top of a mountain is also wonderful. To be a drink in a glass of water for a child is also wonderful. So water can manifest herself in many forms and every form is wonderful. That is why bodhisattvas are not caught in one form of manifestation, in one body. We know that this manifestation is linked to the next manifestation in terms of cause and effect.
If the cloud is polluted then the rain will be polluted also. That is why, while being a cloud you purify yourself so that when you become the rain you become very pure, delicious water. You know that there are many clouds that carry within themselves a lot of dust, a lot of acid. The clouds that hang over big cities are quite polluted. When they become snow the snow is not clean; when it becomes rain, it can carry a lot of acid and destroy the forests. So while you are a cloud try to practice self-purification so that when you are transformed into snow and water you will be more beautiful. By self-purification, you help with the purification of the world.
We know we draw dangers to ourselves because of the way we look at things and because we have craving, anger, and delusion in us. That is why self-purification, learning to look deeply to remove our anger, our craving, and our delusion is to remove danger. Especially when you touch the ultimate, you are no longer afraid of anything.
The third contemplation is the contemplation on the great wisdom, maha prajna paramita. The object of your contemplation is not just knowledge, but the great wisdom that has the power of bringing you to the other shore, the shore of safety, the shore of non-fear, the shore of well-being.
The fourth contemplation is the contemplation on compassion, the energy with which we can embrace all beings whether they are sweet and lovable or unkind and cruel. The fifth contemplation is the contemplation on loving kindness, the energy that is the opposite of what we feel towards an enemy. When we contemplate on loving kindness we feel our association and friendship towards all beings. We should practice contemplation of these five objects.
The Five Sounds of a Bodhisattva
"Sound of wonder, noble sound, sound of one looking deeply into the world, extraordinary sound, sound of the rising tide, the sound to which we will always listen."
This verse in the Universal Door Chapter speaks about five kinds of sounds that characterize the bodhisattva Avalokitesvara. The five sounds are the sound of wonder, the sound of he or she who understands the world, the noble sound, the sound that is powerful like the sound of the rising tide, and the sound that surpasses all sounds in the Locadhatu, the mundane world.
First is the sound of wonder: you yourself are a wonder, the tree in the front yard is a wonder, the Earth is a wonder, the sun is a wonder, and the galaxy is a wonder. You should listen in such a way that you can hear the sound of the wonders. Otherwise you are living in a dream. You are in the kingdom of wonders and yet you are not in touch. That is why you have to listen. You listen to the mountain, you listen to the flower, you listen to the birds, you listen to yourself, and you become aware that everything is a wonder.
The second sound is the sound of he or she who practices looking deeply into the world. The Buddha is described as "he who deeply understands the world." All of us who are friends, disciples, continuations of the Buddha, do the same. We try to look deeply into the world in order to understand better. That is the meaning of meditation. To meditate is to have the time to look deeply at what is there. And looking like that we come to understand the world, to understand ourselves, and we are free from afflictions, from making mistakes.
The third sound is the sound of nobility. There are sounds that are heavy, that carry a lot of craving, a lot of despair. But when you are a practitioner you are on a path of self-purification and the sound you emit every day becomes finer and finer, because every cell in your body, every mental formation in you is on the way to self-purification and transformation. That is why the sound emitted by our cells becomes more and more noble. That is what happens with the bodhisattva; her sound is a wonderful sound, that is high and noble. If you are mindful and concentrated, you can tune in to that sound for your pleasure, for your transformation, and for your healing.
The fourth kind of sound is the sound of the rising tide. When I was a student at the Buddhist Institute I invited other students to produce a newsletter for the students of the seminary and I proposed the title, "The Voice of the Rising Tide." But because we wrote so many radical thoughts, later on we were forbidden to continue with our publication. The sound of the rising tide is very powerful. If you can tune in to that sound, you receive transformation and healing. That sound can embrace and take away the sounds that are vulgar, that are low. The fifth kind of sound is the sound that can transcend all the other sounds of the world. The Locadhatu emits the sound of the world, while the sound emitted by the bodhisattva reveals to us the Dharmadhatu, the realm of ultimate reality, the Pure Land.
When you practice being aware of Avalokitesvara, you get in touch with these five kinds of sounds and these five kinds of contemplations. This is the essence of Avalokitesvara. Avalokitesvara is not the name of a god. Avalokitesvara is a real person having real qualities characterized by these five contemplations and five sounds.
Compassion Like Thunder
"Strength of Thunder, Calmness of Clouds Heart of compassion like rolling thunder, heart of love like gentle clouds, water of Dharma nectar raining upon us, extinguishing the fire of afflictions."
The element of karuna, of compassion, is like thunder. Compassion is not something soft, it is very powerful, like thunder. The element of maitri, of loving kindness, is like a wonderful great cloud causing the rain of the Dharma to fall down like nectar, extinguishing all the fire of afflictions. You have two images, the thunder and the cloud. When these two things come together, it produces the compassionate Dharma rain falling down, extinguishing all kinds of afflictions.
Taking Refuge in Holiness
"Contemplation on Holiness: With mindfulness, free from doubts, in moments of danger and affliction, our faith in the purity of Avalokita is where we go for refuge."
In every moment, dwelling in mindfulness without any doubt, we have great confidence in the power of compassion and understanding. Avalokitesvara becomes the object of our mindfulness, of our recollection. Even in danger or dying, you maintain that kind of awareness because Avalokitesvara is a holy entity, a saint. Wherever there are the elements of mindfulness, concentration, and insight, there is the element of holiness. Avalokitesvara is a holy person and if we make him or her into the object of our mindfulness, we get the element of holiness in us. That is why we don't have to be afraid of dangers anymore, even prison or death. She is the element of holiness and she is our refuge and our protection. That is the next to the last verse.