Voice: Diệu Hòa

I. MEANING AND ORIGINATION
In the Lotus Sutra, the Universal Gate chapter talks about the Lotus Sutra practice gate of Bodhisattva Avalokiteshvara.
Universal Gate, in Sanskrit, is Samantamukha. Samanta means universal, everywhere. Mukha is the gateway. Venerable La Thập, Trúc Pháp Hộ and Xà Na Quá all translated Samantamukha as Universal Gate.
Universal Gate means the gateway to everywhere. And it is the gateway that helps us enter the ten tathatas of all existence, to see clearly that any existence has ten tathatas, including: Suchness of form, Suchness of nature, Suchness of substance, Suchness of power, Suchness of action, Suchness of cause, Suchness of condition, Suchness of result, Suchness of retribution, Suchness of beginning, end, and ultimate end. (1) Universal Gate is the gateway that helps us enter reality, enter the true nature of all existence through those ten tathatas.
Furthermore, Universal means everywhere; Gate is the environment. Universal Gate is the everywhere active environment of Bodhisattva Avalokitesvara.
Bodhisattva Avalokitesvara not only works compassionately to preach and propagate the Lotus Sutra in the entrance and exit of humans and devas or the environment of humans and devas, but also preaches and propagates the Lotus Sutra simultaneously throughout all ten dharma realms. Among them are the Six Realms and the Four Saints.
* The Six Realms:
1. The world of Hell: In the world of Hell there are also countless worlds, countless causes and effects of karma, not just one world or one cause and effect of karma. And every existence in the world of Hell, each existence has all ten suchnesses.
2. The world of Hungry Ghosts: In the world of Hungry Ghosts there are also countless worlds, countless causes and effects of karma, not just one cause and effect of karma. And every existence in the world of Hungry Ghosts, each existence has all ten suchnesses.
3. The world of Animals: In the world of animals too, there are countless worlds, countless causes and effects of karma, no cause and effect of any animal species is the same as any other animal species, meaning there are countless worlds of animals. And every existence in the animal world, each existence has all ten suchnesses.
4. The world of Asuras: In the world of these demons, they also have countless worlds, countless causes and effects of karma. And every existence in the world of Asuras, each existence has all ten suchnesses.
5. The world of humans: In the world of humans, there are also countless worlds, countless causes and effects of karma. No one person's cause and effect of karma is the same as another person's. Even within the same bloodline, each person's cause and effect of karma is not the same as another person's. Each person is a world of causes and effects of karma. And every existence in the human world, each existence also has all ten suchnesses.
6. The world of the gods: In the world of the gods, there are also countless worlds, countless different causes and effects of karma. Not only are the causes and effects of the Desire Realm different from those of the Devas of the Form Realm and Formless Realm, but the causes and effects of the Desire Realm are also different, and even among the Devas of the Desire Realm, Form Realm, and Formless Realm; the causes and effects of each being's own karma are also different. Each Deva's own self, each cause, is each world. And every existence in the world of the Devas, each existence has all ten suchnesses.
* The Four Saints:
1. The world of the Sravaka Saints: Each One comprehends the Four Noble Truths in a different way depending on the causes and conditions of each One listening to the Dharma, the causes and conditions of knowing suffering, ending it, realizing extinction, and cultivating the path. The cause and the Dharma are in the world of the Sravakas, each cause and each dharma also has all ten suchnesses.
2. The world of the Pratyekabuddhas: Each of them understands the circulation and cessation of the Twelvefold Dependent Origination doctrine in different ways, also depending on the depth of each person's meditation and causes. Therefore, each person is also a world of practice and attainment. And the cause and the Dharma are in the world of the Pratyekabuddhas, each cause and each dharma also has all ten suchnesses.
3. The world of the Bodhisattvas: Each of them, depending on the energy of the Bodhi mind, gives rise to their vows and according to their vows, creates their own way of acting and their own realm. And the cause and the Dharma are in the world of the Bodhisattvas, each cause and each dharma also has all ten suchnesses.
4. The world of the Buddhas: Likewise, when practicing the Bodhisattva path, depending on each person's vows and practices, they create corresponding realms to teach. And in the world of the Buddhas, each existence also has all ten suchnesses.
Therefore, in each dharma realm there are many worlds, up to countless worlds. And in the self-cause and condition of each species, or of all existences, there are all ten suchnesses, and in each dharma realm there are all ten dharma realms.
Therefore, to speak of the Ten dharma realms is to speak generally, and to speak in detail, one must speak of countless dharma realms or countless worlds.
So, Universal Gate is the dharma practice of Bodhisattva Avalokiteshvara, that dharma practice is to simultaneously be present in the entire dharma realm, all ten dharma realms and all countless worlds to offer the practice of fearlessness to all mundane and holy beings, and to preach the Lotus Sutra to all living beings of saints and ordinary beings throughout all dharma realms in the ten directions. For the six dharma realms, Bodhisattva Avalokiteshvara preaches the Lotus Sutra, causing them to practice without fear of the sufferings brought about by “The fragmentation of birth and death” and to give rise to the Bodhi mind towards the One Vehicle Path. And for the Saints, Bodhisattva Avalokitesvara expounded the Lotus Sutra, causing the Saints to no longer have a fearful mind towards the suffering brought about by “the transformation of birth and death”, and to be ready to give up the temporary positions of cultivation and attainment and firmly advance towards the One Vehicle Buddha Way.
For those who have not yet opened the Buddha's knowledge, the Bodhisattva preaches the Dharma in a suitable way to help them open the Buddha's knowledge, for those who have not yet seen the Buddha's knowledge, the Bodhisattva preaches the Dharma in a suitable way to show them the Buddha's knowledge. For those who have not yet awakened to the Buddha's knowledge, the Bodhisattva preaches the Dharma in a suitable way to awaken them to the Buddha's knowledge, and for those who have not yet entered the Buddha's knowledge, the Bodhisattva incarnates to preach the Dharma in a suitable way to help them completely enter the Buddha's knowledge.
And, if for those who are not able to believe that they themselves have Buddha-nature and that all sentient beings have Buddha-nature; and all have the ability to become Buddhas, then with regard to the Universal Gate practice, Bodhisattva Avalokitesvara can manifest his body and preach the Dharma appropriately, causing them to give rise to the faith that: “I and all sentient beings have Buddha nature, and all have the ability to become Buddhas.”
If there are as many people as there are at the same time who do not have this faith, then the Bodhisattva will manifest that many bodies at the same time, appropriately to preach the Dharma, causing all of them to give rise to that faith at the same time.
Therefore, Universal Gate is the practice of Bodhisattva Avalokitesvara and Bodhisattva Avalokitesvara is the one who is practicing that universal door practice.
With regard to the Lotus Sutra, Bodhisattva Medicine King represents the practice of asceticism and emphasizes the practice of pure body and burning the pure body to make offerings to the Buddha and the Dharma, so Bodhisattva Medicine King represents the Bodhisattva who absolutely gives up his body.
Bodhisattva Miraculous Sound with regard to the Lotus Sutra practice represents pure speech and using that pure speech to serve the Dharma, Bodhisattva Diệu Âm represents the Bodhisattva who gives Dharma absolutely.
And Bodhisattva Avalokitesvara in the Lotus Sutra is the Bodhisattva who represents pure thought and uses that pure thought to serve the Dharma. Therefore, Bodhisattva Avalokiteshvara represents the Bodhisattva who gives alms of strength, gives alms of will, or gives alms of absolute fearlessness.
According to the Lotus Sutra, in the past, there was a world called Tan De Lam, in the Thien Tri era, at that time a Buddha was born named Bao Tang, there was a Crown Prince of King Vo Luong Tinh, who developed the Bodhi mind and made offerings to the Buddha and the Sangha of bhikkhus for three months and made a vow, if there are any living beings who are suffering in the three evil realms, they immediately think of me, chant my name, I will use my heavenly ear to hear their sounds, use my heavenly eye to see them but they cannot escape from suffering, I vow not to attain the fruit of Anuttara-samyak-sambodhi.
At that time, Buddha Bao Tang told that Crown Prince: “You look at all living beings because you want to end all their suffering, so now your name is Quan The Am”. And the Crown Prince, that is Bodhisattva Avalokitesvara, was prophesied by Buddha Bao Tang to become a Buddha in the future with the following verse:
The merit of great compassion
should now arise again
the earth will shake six times
and all Buddha realms.
The Buddhas of the ten directions
have prophesied that you will become a Buddha in the future.
So be happy.
And in the Great Compassion Sutra: Buddha Shakyamuni said to Bodhisattva Tong Tri Vuong: “Bodhisattva Avalokitesvara has achieved a mind of great compassion and great mercy since countless kalpas, and has the ability to practice countless Dharma doors and grasp all good Dharma intelligently. Because he wanted to bring peace to all living beings, he secretly released the power of great supernatural powers.” And Bodhisattva Avalokiteshvara also told Buddha Shakyamuni: “This Great Compassion Mantra, from countless eons ago, I was transmitted to me by Buddha Thien Quang Vuong Tinh Tru and taught me: You should practice this mantra, to bring great benefit to all living beings in the future evil and turbid world.” And also in this sutra, Buddha Shakyamuni told Venerable Ananda and the great assembly at that time at Mount Putuo that: “The power of Bodhisattva Avalokiteshvara is inconceivable. In countless eons in the past, this Bodhisattva became a Buddha named Chanh Phap Minh Nhu Lai. Because he wanted to initiate the great compassionate vow for all Bodhisattvas and because he wanted to bring peace to all living beings, he manifested as a Bodhisattva.”3
But, in the Lotus Sutra, in this Universal Gate chapter, Bodhisattva Vo Tan Y asked Buddha Shakyamuni: that: “Bodhisattva Avalokiteshvara, for what reason is he called Avalokiteshvara?”.
Buddha Shakyamuni answered Bodhisattva Infinite Meaning as follows:
“Good Man! If there are countless sentient beings, who are suffering, they hear of Bodhisattva Avalokitesvara, immediately chant his name with all their hearts, at that moment, he hears their voices and they are immediately liberated.”4
This is the explanation of Shakyamuni Buddha to Bodhisattva Boundless Intention about the meaning of Bodhisattva Avalokitesvara and the origin of this Universal Gate chapter, which was also asked by Bodhisattva Boundless Intention, and because of that, the Buddha explained the name, as well as the practice of Bodhisattva Avalokitesvara to the assembly.

1. MAIN CONTENT:
The content of this chapter is about the Practice Gate and the power of Bodhisattva Avalokitesvara's transformation. His Practice Gate and power of transformation include:
1- Overcoming the eight disasters:
1.1 Overcoming the Disaster of Fire:
The sutra says: “If there is someone who holds on to the name of Bodhisattva Avalokitesvara The Amitabha, then he entered a fierce fire, that fire could not burn, that was due to the power of the Bodhisattva.
There are three types of fire here: First is purely physical fire. Second is fire belonging to the great fire in living beings and third is fire belonging to the afflictions of the mind. These three types of fire can burn us at any time and anywhere.
Due to the power of our recitation of Bodhisattva Avalokitesvara, those three types of fire cannot burn our merits. Every time we face an accident, if we have merits, we have the conditions to escape. Why? Because when we single-mindedly recite the name of Bodhisattva Avalokitesvara, we recite in accordance with the concentration and vow power of this Bodhisattva, so the concentration power of compassion, wisdom and merits in us arise, come into contact and communicate with the concentration power and vow power of compassion, wisdom and merits that pervade the entire dharma realm of that Bodhisattva, creating a source of extremely good dynamic causal energy, causing the situation to change. The state of the accident. The fire cannot burn, because the cause of the fire burning has been changed. Therefore, all types of physical fire, biological fire, and mental fire of afflictions are extinguished, preventing our body, mind, and circumstances from being burned by those fires.
1.2 Overcoming the Disaster of Water:
The sutra says: “If one is swept away by a great flood, and recites the name of Bodhisattva Avalokitesvara, one will immediately reach shallow water.”
There are also three types of water here: First, purely physical water. Second, water belonging to the water element in living beings. Third, water is the material of the mind's desire. These three types of water can drown and sweep us away at any time and anywhere.
Physical water can drown and sweep us away in places like floods, rapids, rivers and seas.
Water in the living body can drown and sweep us away in the 101 disasters of physical illness and suffering.
And the water of greed in the mind can sweep away all of our blessings, drowning us in the ocean of birth and death.
When we encounter such water-related disasters, we wholeheartedly recite the name of Bodhisattva Avalokitesvara, so that these types of water cannot drown and sweep away our blessings.
Why? Because we single-mindedly recite the name of Bodhisattva Avalokiteshvara, reciting like this is in accordance with the concentration power and vow power of compassion, wisdom and merit of this Bodhisattva, so the concentration power of compassion, wisdom and merit in us arise, contact and communicate with the concentration power and vow power of compassion, wisdom and merit that pervade the entire dharma realm of that Bodhisattva, creating an extremely good source of dynamic causal energy, causing the situation of our disaster to change. At that time, the water cannot sweep us away and drown us, because the causal conditions of the disaster caused by the water have completely changed. Therefore, the physical, biological, and mental causes of disasters are all dried up, preventing our body, mind, and circumstances from being swept away and drowned by those waters.
1.3 Escaping the Disaster of Wind and Rakshasa Demons:
The sutra says: “If there are hundreds of thousands of billions of people, seeking gold, silver, lapis lazuli, agate, coral, amber, pearls, and other precious things of the same kind, when entering the ocean, and a dark wind blows their boat to the island of Rakshasa demons, among those people, even if only one person recites the name of Bodhisattva Avalokitesvara, those people will still escape the disaster of Rakshasa demons. Because of such causes and conditions, he is called Avalokitesvara.”
Dark wind: In Chinese, it is called black wind. Black wind is a bad wind, a wind that blows out of the ordinary, obscures the sky and the earth, making people walking, on ships, at sea, on planes, unable to orient themselves, so they are very susceptible to accidents. There are also many types of wind:
+ Wind is caused by changes in air pressure, causing the air to move. Therefore, wind is created by the movement of air. This wind is a physical wind.
+ Karmic wind is wind created by the evil karma of living beings. That wind pushes living beings to drift into evil realms such as hell, hungry ghosts, and animals.
+ The wind of afflictions is wind that arises from greed, anger, ignorance, arrogance, wrong views, and ego. That wind blows up and drowns living beings in the ocean of birth and death.
+ The wind of fame and profit is the wind that blows and uproots our roots of morality and compassion.
But, in this sutra, it is said that the black wind blows strongly and pushes the boats of those who go into the sea to find pearls to land on the island of La Sat. If there is one person who recites the name of Bodhisattva Avalokitesvara, then all the people on the boat will escape the disaster of the La Sat demon.
La Sat demon: is a type of demon that specializes in eating human flesh. They are present everywhere, but usually reside right on the island. The sailors encountered a black whirlwind that obscured the sky, the earth, and the sea. Their ships drifted to the island of Rakshasa. If one of them single-mindedly recited the name of Avalokiteshvara, then everyone on the boat would escape the disaster of the Rakshasa demon.
Reciting the name of Bodhisattva Avalokiteshvara at that time gave rise to compassion and concentration in oneself and compassion and concentration in the Rakshasa species, causing one's merit and compassion to arise strongly, affecting the seeds of compassion and wisdom in the Rakshasa demons, causing them, at that moment, to have no conditions to arise; but only arose a good heart, causing the Rakshasa demons not to eat people but to arise from a good heart to help people escape the disaster.
This proves that the good nature or evil nature in all living beings is not fixed, it does not have a self-nature. If good conditions are met, good nature arises; if bad conditions are met, evil nature arises. Therefore, when entering the ocean and being hit by whirlwinds and strong winds that cause ships to drift to the island of Rakshasa, we must wholeheartedly recite the name of Bodhisattva Avalokitesvara, creating good causes and conditions for the Rakshasa's good nature to arise, and for the Rakshasa's compassionate mind to arise. Once the good mind and compassionate mind of the Rakshasa demons arise through the name of Bodhisattva Avalokitesvara, which we wholeheartedly recite, then the Rakshasa demons will not have the mind to harm us, but will have the mind to save us, which is something we can understand. Rakshasa demons can be seeds of dissatisfaction arising in our consciousness, or anger rising up in us, we want to eat alive the person who has caused us dissatisfaction, at that moment we are no longer ourselves, but we are Rakshasa demons.
Furthermore, Rakshasa demons are the species that like to eat living beings, especially human flesh. Because the consciousness of this species is filled with the seeds of killing karma and those seeds are always manifesting constantly in their lives.
Therefore, those species that like to eat living beings, no matter how they eat meat, all have the seeds of the Rakshasa demon. If those seeds, when conditions permit, manifest too strongly, then at that moment, we are no longer human; we are Rakshasa demons. And if our carnivorous seeds do not manifest strongly enough as demons, to become Rakshasa demons, then they also manifest the craving to eat the flesh of living beings such as wolves, tigers, leopards, cats, weasels, and at that moment we are those species. Therefore, for genuine Rakshasa demons or disguised Rakshasa demons, or those belonging to the Rakshasa demon family, the seeds of killing, the causes of killing, the actions of killing, and the consequences of killing in those people are their constant environments of activity. In that environment, the presence of Bodhisattva Avalokitesvara, through his form, name and compassionate vows, is very necessary to change the causes and conditions of killing karma, making killing karma become compassionate actions, the seed of killing becomes the seed of kindness and humility, when we recite Namo Bodhisattva Avalokitesvara, with all our earnest heart full of compassion and vows.
1.4 Escaping from Criminal Misfortune:
The sutra says: “If someone is about to be executed and recites the name of Bodhisattva Avalokitesvara, the knife and stick in the executioner's hand will immediately break into pieces and the person being executed will be immediately freed.”
Criminal misfortune, also called kingly misfortune, is the mishap brought by the power of kings and mandarins to the people and bring people to trial in the court according to royal law, through instruments such as knives and sticks, either to stab and slash to death, or to beat and injure, so it is also called Knife and stick misfortune.
Or Because of injustice, one falls into a criminal accident, or because of creating a criminal cause, one falls into the consequences of a criminal offense, or is sentenced to death by the court, or is injured, or is sentenced to prison, in these cases, if the victim recites the name of Bodhisattva Avalokitesvara with a sincere mind, it will have good results.
Why? Because of the power of reciting the name of Bodhisattva Avalokitesvara, causing his power of compassion and wisdom to pervade the entire dharma realm, to naturally penetrate the mind of the reciter, creating the power of wisdom and compassion that can bless, making the judge have the ability to be clear-headed, to judge the matter fairly. If the person who is being tried is wrongly convicted, then his name will be cleared; If a person is tried for the right crime, the right kind of crime, the right form of crime and the right punishment, he will immediately be taught morality, quickly reformed and have his sentence reduced or be compensated with money, without being harmed physically or be released, depending on the circumstances of the matter.
But, certainly when brought to trial, if the person being tried for reciting the name of Bodhisattva Avalokitesvara, he cannot be punished or wrongly accused. On the contrary, a serious crime will turn into a minor crime and a minor crime will turn into innocence. However, justice is still respected. Because crime is caused by the mind, when the mind has repented and changed by sincerely reciting the name of Bodhisattva Avalokitesvara, the crime name, the type of crime, the form of crime and the penalty all depend on the change of the mind of the offender, and will change by itself, and the mind of the judge will also depend on the change of the mind of the prisoner to change the way of judgment and the level of the sentence.
Therefore, reciting the name of Bodhisattva Avalokitesvara to escape from criminal accidents is something that can happen and we can verify from the prisoners and the court, even though the prisoner escaped from criminal accidents by reciting the name of Bodhisattva Avalokitesvara, the law is still respected and justice is still preserved.
1/5 Escape from the disaster of Yaksha demons:
The sutra says: “If the entire world of the three thousand and great thousand worlds, full of Yaksha demons, Rakshasa demons, those species want to harm someone, and hear that person, recite the name of Bodhisattva Avalokitesvara, then the evil demons That, cannot even use its eyes to look at that person, let alone do harm.”
Not only is Rakshasa a kind of evil spirit, but Yakshas are also evil spirits. Yakshas are demons that often cause illness to living beings and like to suck the vital energy of people and living beings.
Why is it that when reciting the name of Bodhisattva Avalokitesvara, these evil spirits cannot use their evil eyes to look at the person reciting, let alone do any harm?
Because Bodhisattva Avalokitesvara not only has great saving grace for all heavenly beings, saints and mortals, ghosts and spirits, but also has great subduing power over all living beings.
For any living being or species that needs to be subdued with grace, Bodhisattva Avalokitesvara uses grace to subdue, and for any species that needs to be subdued with power, Bodhisattva immediately uses power to subdue, and in the Bodhisattva's name, both grace and power are fully conveyed, so when hearing and reciting his name, these ghosts who have received his teachings or are afraid of his power, these ghosts do not dare to look at the person who is reciting the name of Bodhisattva Avalokitesvara with evil eyes. And, because the person who recites the name of Bodhisattva Avalokitesvara makes the grace and mighty virtue of this Bodhisattva truly present in the body and mind of the person reciting, due to that mighty virtue, those demons cannot look at that person with evil eyes, let alone commit acts of harm.
1.6 Escaping from Shackles:
The sutra says: “Suppose there is a person who is guilty or innocent, whose body is shackled, bound, or chained, and that person recites the name of Bodhisattva Avalokitesvara, then those binding tools, shackles, and chains will all break apart and that person will be immediately liberated.”
This is the supernatural power that rescues people who are imprisoned, whether that person is guilty or innocent. A prisoner whose hands are tied is called a nuu (杻), whose feet are called a gioi (械), whose neck is called a gia (枷); being tied at the body is called toa (鎖).
A person who is imprisoned, whether guilty or innocent, or bound by any means, that prisoner knows how to give rise to a mind of liberation from love karma, from love views, from ego-clinging, and a mind of repentance for current actions and residual results from previous lives, then wholeheartedly recites the name of Bodhisattva Avalokitesvara with all sincerity, causing himself to generate the power of liberation concentration, and that power of liberation concentration, again comes into contact and integrates with the power of liberation concentration of Bodhisattva Avalokitesvara that pervades the dharma realm, causing the prison warden to give rise to a mind of compassion and release the prisoner himself, or causing the prison director to give rise to a mind of compassion and order the release of the prisoner, or causing the prison scene to change, causing all shackles to naturally break.
Bodhisattva Avalokitesvara is also called Bodhisattva Avalokitesvara, so when shackled and imprisoned, we recite his name, causing the seeds of The nature of freedom arises and grows in our mind, in all our thoughts, words and actions, so when the conditions are complete, we have freedom, freedom and we naturally escape from prison, chains and shackles.
And while reciting the name of Bodhisattva Avalokiteshvara like this, although our body is shackled, our mind has begun to have freedom. The more we recite the name of Bodhisattva Avalokitesvara, the more freedom our mind will expand. And every time the mind has great freedom, it will help the body to have freedom and the mind will have the ability to remove all the constraints and shackles from the body.
Every time our mind has freedom, has liberation, then the body being shackled and chained is no longer important. Sooner or later, the body will be free and liberated, because all freedom and liberation of the body depends entirely on the freedom and liberation of the mind.
This is a truth that we can practice to prove the teachings of the Sutra.
1.7 Overcoming Robbers:
The Sutra says: “If in the three thousand great thousand worlds filled with robbers, there is a merchant leading a caravan, carrying precious gold and silver through a dangerous road; in the caravan, there is a person who chants: O good men, do not be afraid, let us together wholeheartedly recite the name of Bodhisattva Avalokiteshvara! This Bodhisattva has the ability to give living beings fearlessness. If we uphold his name, we will escape from robbers on this dangerous road. When the caravan of merchants hears this, they all chant Namo Bodhisattva Avalokiteshvara in unison. By reciting the name of this Bodhisattva, they will immediately escape from robbers. “Robbery”.
“Robbery” is the crime of robbing and killing people. A dangerous road is a road where murder and robbery often occur. In a dangerous situation, with robbers waiting on the road, if one person in the group calls out, “Don’t be afraid, let’s chant Namo Guan Yin Bodhisattva together, then we will escape this danger.” Because everyone chanted the name of Bodhisattva Avalokitesvara in unison, they immediately escaped the danger.
Here, the dangerous path is the darkness, the robbers are those who usually operate in the darkness, we walk in the darkness with the tools of light, together with the power of faith, mindfulness, wisdom, and together manifest faith, manifest mindfulness, manifest wisdom, chanting the name of Bodhisattva Avalokitesvara, it is like walking in the darkness with the light protecting us, facing robbers with good dharma and good angels protecting us, making the robbers retreat on their own and not dare to act rashly, this is something we can understand.
In terms of morality, the dangerous path is the path of birth and death, the robbers are the unwholesome mental factors that operate freely day and night in the consciousness of each of us, they rob all the good dharma in our mind and kill the precepts, body, wisdom and life of each of us, making us unable to go to the peaceful place of Nirvana. In that situation, we have a Master with strong Precepts, Concentration and Wisdom, who advises us to recite the name of Bodhisattva Avalokiteshvara, so that we can escape the harassment of the bandits of afflictions on the dangerous path of life and death, to preserve our precepts, body, wisdom and life and reach the shore of Nirvana.
The Master teaches us to recite the name of Bodhisattva Avalokiteshvara to help us bring the subject of recitation into the object of recitation, that is, into the great compassion and great wisdom of Bodhisattva Avalokiteshvara, so that the great compassion and great wisdom of Bodhisattva Avalokiteshvara are present in our mind, shining into our consciousness, causing the bandits of afflictions in our mind to dissolve by themselves, returning peace and freedom to our soul, helping us to overcome the dangerous path of life and death and go to our homeland of Nirvana as desired.
Thus, reciting the name of Bodhisattva Avalokiteshvara not only helps us to overcome the evils of society, but also to overcome from the evils of our minds too. The evils of society are always linked to the evils of the mind. Social evils arise from the evils of the mind. If the individual and community minds operate in peace and love, all social activities will naturally move towards goodness, and social evils will certainly decrease and end.

2. TRANSFORMING THE THREE BASIC AFFLICTIONS:
The sutra says: “If there are sentient beings with a lot of lust, who often recite the name of Bodhisattva Avalokitesvara respectfully, they will immediately escape that nature.
If there are sentient beings with a lot of anger, who often recite the name of Bodhisattva Avalokitesvara respectfully, they will immediately escape that nature.
If there are sentient beings with a lot of ignorance, who often recite the name of Bodhisattva Avalokitesvara respectfully, they will immediately escape that nature.”
Greed, anger, and ignorance are three basic afflictions, directly related to the mind. Karma and through mental karma affect body karma and speech karma to create thousands of sins leading to suffering.
Lust is a vital activity of all living beings in the desire realm. That activity is not due to the impact and arising of purely biological factors, but is itself affected by energies or will to survive, desire and enjoyment with psychological content.
The will to survive, desire and enjoyment is the agent and the physical or biological energies are the conditions for the agent to arise.
Therefore, we must know how to manage our ability to survive, we must not push that ability to survive to the lower side, but must know how to transform that ability to survive to the higher level of activities.
We must know how to bring the ability to survive in us up according to the ideal, the conduct and the vow of Bodhisattva Avalokiteshvara. If we recite the name of Bodhisattva Avalokitesvara respectfully, we will be able to manage our source of life energy and push that source of life energy up with the ideal of Compassion, with the vow to save the suffering, with the nature of Bodhisattva Avalokitesvara's life-saving behavior. Then, that source of life energy will no longer be the energy that oppresses and harms us, but it will help us to sublimate in life.
Therefore, we must know how to take care of the life energy within us with the substance of Compassion and Wisdom of Bodhisattva Avalokitesvara. Then surely our sexuality, or source of life energy, will be transformed and will enter the source of energy of great compassion and great wisdom of Bodhisattva Avalokitesvara. This issue is not a matter of theory or reasoning, but a matter of practice, experimentation, realization and self-knowledge.
The source of sexual energy has no self-nature, it arises according to conditions, so it will perish or transform according to conditions. Reciting the name of Bodhisattva Avalokiteshvara, causing the conditions of great compassion and great wisdom, great vows and great conduct to arise within us, changing and transforming the low biological energy within us is something that can be seen, contacted and practiced.
Anger is also a source of energy belonging to the seeds of dissatisfaction operating in the consciousness of each of us. Whoever has a lot of this energy, in their life they have a lot of dissatisfaction and suffering. And only the energy of love, joy, forgiveness and tolerance can extinguish and neutralize the angry energy of this consciousness.
The greater the ego, the greater the arrogance and anger. Therefore, when anger arises in our mind, we must immediately remember Bodhisattva Avalokiteshvara and recite his name carefully, so that his energy of Compassion, Joy, Equanimity and Tolerance can penetrate our mind, activate the seeds of Compassion, Equanimity and Tolerance that are inherently present in our mind, and dissolve the source of anger that is active and manifesting in our mind, causing that source of anger to calm down and slowly disappear.
When our mind is no longer angry, our words and actions will no longer create resentment and destruction for ourselves, our family and society.
The source of anger in our mind has no self-nature, it manifests due to the connection between the agents and conditions of ego-grasping, so when it arises due to conditions, it will perish or transform according to conditions and conditions.
Therefore, when we have too much anger in us, we must regularly recite the name of Bodhisattva Avalokiteshvara Am is the Bodhisattva whose source of Wisdom and Compassion energy covers the entire dharma realm, giving his source of energy the opportunity to enter our consciousness and transform the seeds of anger and hatred in our consciousness into Compassion and Wisdom.
The Wisdom and Compassion energy of Bodhisattva Avalokitesvara that transforms the entire dharma realm is other power, external conditions. We sincerely hold the name of Bodhisattva Avalokitesvara so that the seeds of Wisdom and Compassion in our consciousness arise, which is self-power, internal cause and internal condition.
Self-power and other power, internal cause and external conditions act on each other, coordinate together, surely the seeds of anger and hatred in our consciousness will be replaced and dissolved by that noble energy of Compassion.
Ignorance is also a source of fundamental polluting energy of the consciousness. Being mistaken by oneself, unable to distinguish between right and wrong, good and evil, truth and falsehood, such a person is called stupid. Causing others to be confused, not knowing what is right and wrong, good and evil, truth and falsehood, right and wrong, such a person is called ignorant. Ignorance combined with ignorance, will only lead to plowing into the darkness, falling into the abyss, jumping into a cauldron of boiling oil, falling into a big fire to burn, burn, and harm oneself.
Living as a horse or buffalo, being pulled to plow, carrying heavy loads, and dying by being dismembered is not suffering, the real suffering is brought about by ignorance and lack of wisdom.
For such ignorant people, if they sincerely hold to the name of Bodhisattva Avalokitesvara, then that ignorance and ignorance will gradually be transformed.
Why? Because we earnestly recite the name of Bodhisattva Avalokiteshvara, our mind gradually becomes concentrated, and every time our mind has the power of concentration, wisdom will have a basis to arise. The light of wisdom in our mind arises, and the ignorance in our mind is gradually erased.
Therefore, if we have too much ignorance, we only need to hold on to the name of this Bodhisattva, then we will also arise wisdom. Reciting the name of Bodhisattva Avalokiteshvara is a cause for our mind to enter meditation and give rise to wisdom.
Thus, we see, holding on to the name of Bodhisattva Avalokiteshvara not only helps us transform the fruit of suffering but also transforms the cause of suffering, not only helps us change the Noble Truth of Suffering but also changes the Truth of Origination.
The seven calamities mentioned above are the fruit of suffering or the Truth of Suffering, the three basic afflictions including greed, anger, and ignorance are the cause of suffering or the Truth of Origination.
Knowing suffering and wanting to escape suffering means cutting off the causes that give rise to them. Knowing that the seven disasters including fire, water, wind, Rakshasa demons, criminals, Yaksha demons, shackles and prison, and enemies are the disasters of birth and death, we must strive to practice to eliminate the fundamental poisons of the mind: greed, anger, and ignorance, which are from these three poisons that cause the seven disasters above and can cause countless other disasters.
Therefore, in the Universal Gate chapter of the Lotus Sutra, Bodhisattva Avalokiteshvara not only opens the door, leading us into the world of the Noble Truth of Suffering to see all kinds of disasters, but also opens the door of the Noble Truth of Origination, to help us clearly see the origin of suffering, and also help us clearly see the path to the end of suffering, which is the Noble Truth of the Path through the Root of Faith and Faith Power, the Root of Effort and Effort Power, the Root of Mindfulness and Mindfulness Power, the Root of Concentration and Concentration Power, the Root of Wisdom and Wisdom Power.
Believe in the power and the original vow of Bodhisattva Avalokiteshvara to save us, which are the Root of Faith and Faith Power; Let us strive to grasp His name and recite it, so that the evils in us that have not yet arisen cannot arise; so that the evils that have arisen in us are immediately destroyed; so that the good things in us that have not yet arisen arise and the good things that have arisen in us continuously increase, that is the Root of Energy and the Power of Energy; let us grasp His name, so that it becomes increasingly clear and firmly maintained in the clarity of consciousness and concretely manifests through the senses, and maintain it through the movements of walking, standing, lying, sitting, or all active postures, that is the Root of Mindfulness and the Power of Mindfulness. Mindfulness and the Power of Mindfulness are like this, until our mind is no longer drowsy, wavering, doubtful, or fearful, that is the Root of Concentration and the Power of Concentration. Concentration and power are like that, until the cravings, the attachments, the fabrications, the seeds of the cycle of birth and death no longer arise, ignorance and its shadows are all erased, then the true nature of reality is clearly seen, that is Wisdom Root and Power. And at that moment, the pure Holy Path arises, immediately escaping the disaster of birth and death and attaining liberation, that is the attainment of the Truth of Cessation, at that time the Truth of Suffering and the Truth of Origination are completely absent.
Therefore, the Universal Gate chapter of the Lotus Sutra has helped us to have a way of looking from shallow to deep, from low to high, from coarse to subtle, from fine to wonderful, and from one point to the pearl that pervades the entire dharma realm. Therefore, in the Dharma realm, everyone can receive, uphold, read, recite, and practice the Lotus Sutra, and everyone can recite the name of Bodhisattva Avalokiteshvara, because that name is the name of all Dharma doors and the name of Great Compassion and Great Wisdom, with the ability to hold and maintain all good dharmas.

3. SATISFACTION OF TWO WISHES:
The sutra says: “Suppose, if there is a woman who wants to have a son and worships and makes offerings to Bodhisattva Avalokiteshvara, she will immediately give birth to a son who is both virtuous and wise.”
Suppose, if there is a woman who wants to have a daughter and worships and makes offerings to Bodhisattva Avalokiteshvara, she will immediately give birth to a beautiful, virtuous daughter who has the roots of virtue that were planted in the past and is loved by everyone.”
One of the sufferings of women is when they get married but have no children, or have children but only boys, or just a girl, or a boy or a girl, both have no merit, wisdom, good looks and dignity.
Thus, whether giving birth or not giving birth, it is still not as desired, still suffering.
Not getting what one wants is one of the eight sufferings belonging to the Noble Truth of Suffering.
To resolve this Noble Truth of Suffering, the Universal Gate chapter of the Lotus Sutra helps women give birth to children as desired, through faith, offerings and worship to Bodhisattva Avalokiteshvara.
Faith and Respect are two precious substances that are inherent in the consciousness of each of us, but due to false thoughts, due to lack of mindfulness, these two substances cannot manifest.
Therefore, when a woman has faith and respect for Bodhisattva Avalokiteshvara, expresses and nurtures her faith, wisdom, good looks and dignity through worship and offerings to Him, then the woman's merit, wisdom, good looks and dignity will arise and grow, combined with the blessing power of Bodhisattva Avalokiteshvara, making that woman capable of giving birth to a boy or a girl. daughters as desired.
Furthermore, from the material of faith and respect through worship and offerings to Bodhisattva Avalokitesvara of women, causing their merit, wisdom, good appearance and uprightness to arise, combined with the power of compassion and the power of vows of Bodhisattva Avalokitesvara who is transforming the dharma realm to create conditions, causing the intermediate body of the Saints of Once-return, or Seventh-return, or of Bodhisattvas who want to reincarnate into human bodies to save living beings, those beings will immediately reincarnate as sons of merit, wisdom or daughters of good appearance and uprightness of those women who have faith in Bodhisattva Avalokitesvara.
This is something that cannot only be explained by faith, but we can also explain it psychologically and scientifically.
Thus, giving birth to children as desired has been proposed in the Lotus Sutra and there is a method to do it, but with giving birth to children as desired, science has only recently proposed and there have been experimental works.

4. THIRTY-THREE RESPONSE BODIES:
The Universal Gate Chapter of the Lotus Sutra mentions that Bodhisattva Avalokitesvara manifests thirty-three response bodies suitable to the faculties, karmic seeds, supporting retribution, and main retribution of each type of sentient being in the ten dharma realms to preach the Dharma, in order to show that Bodhisattva Avalokitesvara is a Bodhisattva who has attained the compatibility of Principle and Reality. Therefore, in terms of Principle nature, all sentient beings rely on him to enter, and in terms of appearances, all sentient beings rely on him to manifest. However, manifesting appearances without obstructing any appearance of sentient beings in the entire universe.
The sutra clearly states that the thirty-three appropriate response bodies are only representative, but in reality, however many types, how many natures, how many forms, how many abilities, how many causes, how many conditions, how many results, how many karmic retributions there are in the ten dharma realms, Bodhisattva Avalokitesvara is able to manifest manifesting so many bodies to preach the wonderful Dharma in order to open, reveal, awaken, and enter the Buddha's knowledge for all of them.
Therefore, in the Universal Gate chapter of the Lotus Sutra, Bodhisattva Boundless Intention asked the World-Honored One how Bodhisattva Avalokitesvara's travels in the Saha world were like, and Bodhisattva Boundless Intention was specifically mentioned by the Buddha as thirty-three manifestations of Bodhisattva Avalokitesvara's travels in the Saha world.
The Buddha clearly stated the manifestations of Bodhisattva Avalokitesvara in this way, in order to demonstrate this Bodhisattva's ability to propagate the Lotus Sutra in a universal and vivid way. At the same time, it not only helped Bodhisattva Boundless Intention see that, however many thoughts sentient beings have, Bodhisattva Avalokitesvara has as many meditative forms to subdue those thoughts. And if sentient beings have endless thoughts, then Bodhisattva's original vow to save sentient beings is also endless, and Bodhisattva's manifestations are also endless.
Therefore, in the lesson on the manifestations of Bodhisattva Avalokitesvara, it has helped us understand more about the following aspects:
In any form we can teach the Lotus Sutra.
In any form we can listen to the Lotus Sutra.
In any form we can live and practice the Lotus Sutra.
Why? Because the Lotus Sutra is the sutra that clearly shows the wonderful Dharma in all dharmas for sentient beings to see, know and realize, so the Lotus Sutra is the sutra of all dharmas and the sutra that brings the highest benefit to all sentient beings, so that sutra is the sutra of sentient beings, and all sentient beings have the duty to preserve, recite, practice, preach and propagate it everywhere.

II. METHODS OF PRACTICE
The Universal Gate chapter of the Lotus Sutra presents the following methods of practice:

1- Universal Gate Precepts:
The following verse is representative of Universal Gate Precepts:
“The world of compassion trembles
From The wonderful cloud of meaning
The rain of nectar
Destroys the fire of afflictions.
Meaning:
The body of the precepts is as mighty as thunder
The mind of the wonderful dharma is as great as a cloud covering everywhere
Sprinkling the rain of nectar
Extinguishing the fire of afflictions.
The precepts of Universal Gate, those precepts come from the essence of great compassion, from the infinite great vow of the mind, the infinite great vow of speech, and the infinite great conduct of the body, which arise and are accomplished.
Therefore, these precepts are called Universal Gate Precepts. Universal Gate Precepts take the mind of great compassion as their essence; take the mind of great compassion as their function; take all forms as the body of salvation, and use all sounds as the objects of contemplation to expound the wonderful dharma.
Therefore, the study of Universal Gate Precepts is not limited to one time but all times. It is not limited to one place but all places; it is not limited to one body but all bodies; it is not limited to one species and all species.
Thus, when we practice according to the Universal Precepts, at any time, any place, and any physical manifestation, we act according to the nature of great compassion and the mind of great compassion, to extinguish afflictions for all living beings, bringing peace to all beings.

2- Universal Concentration:
The following verse is typical of the Universal Concentration:
“True contemplation, pure contemplation,
Vast wisdom contemplation,
Compassion contemplation and loving-kindness contemplation,
Always wish, always contemplate”.
Meaning:
Contemplating the truth
Truly pure contemplation
Contemplating great wisdom
Contemplating with great compassion
Contemplating with great compassion
Always wish to practice
Always contemplate and admire.
In this verse, five methods of meditation or Universal Concentration are presented as follows:
2/1 True Contemplation:
Chan means true, the truth. Contemplation is to look deeply into the object. The object for us to look deeply into can be the body, it can be feelings, it can be the seeds of mental formations, it can be the dharmas outside the mind such as form, sound, smell, taste, touch and dharma, and it can also be the dharmas inside the mind, such as the images of form, sound, smell, taste, touch and dharma that are lingering in the mind, or have become seeds and are sinking deep into the store consciousness. And the object to look deeply into can also be the totality of the five aggregates or the self of each aggregate.
Thus, Chan Quan is to look deeply into the objects to discover the truth that is present in those objects.
The truth in the objects that Chan Quan Universal Gate discovers is:
+ All dharmas have no self-existent real nature.
+ All sentient beings have Buddha nature, and Buddha seeds also arise due to causes and conditions.
+ The teachings in the three vehicles are operated by the Buddha use, so they are false.
+ The One Vehicle Dharma is the ultimate Dharma, the true Dharma taught by the Buddhas.
+ The true nature of the world's arising and ceasing dharmas is indestructible, so the world's quiescent nature is the permanent nature, therefore the Buddha spoke of the One Vehicle to make sentient beings see that true nature and attain enlightenment.
Therefore, True Contemplation is the contemplation of Universal Gate, that contemplation makes practitioners of the Lotus Sutra often wish to practice, often admire and often contemplate.
2/2 Pure Contemplation:
Pure is clean, clear, no longer dirty.
Pure Contemplation is contemplation with pure content. Transparent contemplation, contemplation no longer clouded by ignorance, craving, attachment and karma. And pure contemplation is contemplation to clearly see the silent nature in all existence.
Pure Contemplation is transparent contemplation, not obstructed by ego-thought.
Because Therefore, the Pure Land Contemplation is the contemplation that clearly sees:
+ The nature of the great compassion precepts is the nature of the precepts that is completely pure and pervades the dharma realm.
+ The reward body and the response body arise from the pure dharma body to transform and save sentient beings.
+ The accumulation gate and the practice gate arise from the original gate.
+ Buddha nature is the original pure nature of all sentient beings.
+ And the essence of all dharmas has always been pure and silent.
Therefore, the Pure Land Contemplation is the contemplation of the Universal Gate, that contemplation penetrates all contemplations, causing the practitioner's mind to always reside in Nirvana while the practitioner's body spreads throughout the ten directions to transform and save sentient beings without leaving the place of nirvana.
Therefore, this contemplation is the contemplation that Lotus Sutra practitioners often wish to practice, often admire and contemplate.
2/3 Contemplation of Vast Wisdom:
Vast Wisdom is vast wisdom. Vast wisdom is the Great Eight Nha.
Great Wisdom Contemplation is the contemplation with great wisdom.
Contemplation with great wisdom, not only sees the self-nature of the five aggregates as empty, but also sees that the self-nature of each aggregate is also empty, inherently without self-nature.
Therefore, Great Wisdom Contemplation is the contemplation that clearly sees:
+ Self and dharma are both empty
+ The true nature of dharma is the form of nirvana, formlessness, or emptiness.
+ Afflictions and Bodhi are not two separate entities.
+ Nirvana and birth and death, Buddha and sentient beings are two manifestations of the mind.
2/4 Compassion Contemplation:
Compassion is great compassion, the ability to save widely. That ability to save is not in one species but all species, not in one direction but throughout the ten directions, not in one dharma realm but all ten dharma realms. Such ability to save is called great compassion
Thus, Compassion Contemplation is the ability Contemplation to realize the great vow of salvation, complete and universal salvation.
Therefore, Compassion Contemplation is the ability to contemplate, to see clearly the true nature of the subject of salvation and the object of salvation are not two, they interpenetrate and are one.
Therefore, Compassion Contemplation is the ability to contemplate to penetrate the non-dual nature of the dharma realm; and always reside in that non-dual nature, to manifest the body and original vow to save suffering sentient beings throughout the dharma realm. From Compassion Contemplation, the vow arises: "I vow to cut off the self-nature of afflictions and cut off endless afflictions."
Therefore, Compassion Contemplation is the contemplation method of Universal Gate, that contemplation method makes the practitioner of the Lotus Sutra often wish to practice and study, often admire and contemplate.
2/5 Compassion Contemplation:
Compassion is great compassion, the ability to love and give great joy to all living beings.
That ability is not only for one species but for all living beings; not only for one not only for one dharma realm but for all ten dharma realms. The ability to love and give joy like that is called great compassion.
Thus, Compassion Contemplation is the ability to contemplate in order to practice the vow of loving kindness widely, comprehensively and universally, bringing peace and happiness to all living beings.
So, Compassion Contemplation is the ability to contemplate and embrace pain and Compassion Contemplation is the ability to contemplate in order to transform pain into the elements of happiness and peace for living beings.
Compassion Contemplation is the essence of salvation and Compassion Contemplation is the effect of salvation; Compassion has the ability to eliminate the Truth of Origination, and Compassion has the ability to eliminate the Truth of Suffering.
Therefore, Compassion is the ability to contemplate to penetrate into all states of suffering of all sentient beings in the dharma realm, to clearly see the true nature between the loving subject and the loved object, which are not two separate entities, but they interact with each other and exist in each other.
The division of birth and death and the change of birth and death are profound fears, not individual but common to all beings, so Compassion is the ability to open the heart, open the vision and open countless arms to embrace all sentient beings who are suffering from those fears into the heart, into one's Compassionate Vow and use Compassion to soothe and enlighten; At the same time, using Compassion Contemplation to transform not only the seeds of ignorance, craving, and ego-clinging in the minds of living beings, but also transforming the seeds of groundless ignorance, which are the seeds that reside and sink to the bottom of the mind, the root of creating ignorance, delusions about self-love and dharma-love of living beings.
Therefore, Universal Gate's Compassion Contemplation has the ability to manifest countless fresh forms to dialogue, share, and sympathize with the countless sufferings of living beings, but Universal Gate's Compassion Contemplation has the ability to manifest countless majestic forms to directly confront and penetrate deeply into the minds of living beings, in order to destroy their dens of origin, where the substances of suffering have been created.
Compassion Contemplation has the ability to erase all wounds of the heart, all impurities of the mind, and Compassion Contemplation has the ability to care for them, so that the wounds of the heart do not recur, and the impurities of the mind no longer have the conditions to manifest.
Because Universal Gate's Compassion Contemplation and Compassion Contemplation That is why practitioners of the Lotus Sutra often wish to study, contemplate and admire that method of contemplation.

3.- Universal Wisdom Study:
Universal Wisdom Study, we see expressed in the following verse:
“Immaculate pure light
The sun of wisdom breaks all darkness,
Capable of subduing disasters of wind and fire
Universally illuminating the world”.5
Meaning:
The light is pure and undefiled,
The sun of wisdom breaks darkness,
Subduing disasters of wind and fire,
Illuminating the entire world.
This verse speaks of the Wisdom Study of Universal Wisdom.
It says that the Wisdom Study of Universal Wisdom is pure and undefiled, so it is no longer obstructed by afflictions and also not obstructed by ignorance from enlightenment.
Therefore, Universal Wisdom Study has three universal and comprehensive effects:
3/1 Comprehensive for the mind:
For the mind, Universal Wisdom Study has the ability destroy all afflictions and obstacles to knowledge, bringing the mind back to its original pure nature. Therefore, the first two verses say:
“Immaculate clear light
of wisdom destroys all darkness”.
“Immaculate clear light” (clear light, not dirty) is the essence of wisdom, or the essence of learning wisdom, and is the essence of peaceful Nirvana.
Therefore, “Immaculate clear light” is another way of talking about the Cessation Truth.
And, “The sun of wisdom destroys all darkness”, (the sun of wisdom destroys all darkness) is the effect of the essence of wisdom, or the effect of the essence of learning wisdom on the various types of ignorance and afflictions of sentient beings in the dharma realm.
Or in other words, it is the effect of the Cessation Truth on the Origin Truth.
3/2 Comprehensiveness towards the scene:
Regarding the scene, Universal Wisdom Learning has the ability to act and change the scene of suffering into a scene of peace, the scene of disaster into a scene of safety.
Therefore, the third verse says: “Nang phuc tai phong hoa” (subduing disasters from wind and fire). Only Universal Wisdom has the ability to subdue and transform disasters in the world, and the verse mentions two typical disasters: wind and fire, but the profound disaster of the world is birth and death, a life without freedom.
Disasters caused by fire, water, wind, demons, natural disasters, earthquakes, war, and disasters... are all rooted in human greed, anger, ignorance, and ego.
Therefore, subduing and controlling those disasters is subduing and controlling the evil mind of humans with Universal Wisdom.
With Universal Wisdom, we subdue and control disasters belonging to the Noble Truth of Suffering by subduing and transforming the seeds that cause disasters that are being cultivated and arising from the Noble Truth of Origination.
With such subduing and controlling, it is the subduing and controlling of disasters, the controlling of the Noble Truth of Suffering that is consistent and universal from cause to effect.
That is the The taming and controlling of accidents by Universal Wisdom.
Or in other words, it is the taming and controlling of accidents by the Noble Truth of the Path towards the Noble Truth of Suffering and the Noble Truth of Origination.
3/3 Comprehensive for both mind and scene:
Universal Wisdom shines throughout the mind and scene of all sentient beings in the dharma realm, bringing benefits to both the world and the other world. Therefore, the last sentence of the verse is “Pho minh chieu the gioi” (illuminates the whole world), that wisdom shines equally on all sentient beings in the dharma realm without discrimination, distinction, and is not obstructed by anything. And that light also shines equally on the Sages in the stages of cultivation and attainment, but living beings and Sages, depending on their causes and conditions, receive and consume that light of wisdom to change their state of mind, transform their body and mind, in order to become and fully embody that wisdom.
Therefore, “Universal illumination of the world” is the wisdom that shines everywhere, so both the subject and the object of illumination have penetrated each other and are everywhere in each other, without any obstruction.
“Universal illumination of the world” is the comprehensive wisdom, the wisdom that penetrates all things, from the world to the phenomenon, from the mind to the scene, from the dharma body to the transformation body, from cause to effect, from the one nature that penetrates all things.
Therefore, Universal Wisdom is the wisdom that penetrates all things, from the nature and the phenomenon, from the mind and the scene, from the mundane to the holy.
In addition to the above verse, we also have a verse that clearly states the truth The Universal Wisdom Study is as follows:
“Wonderful sound, Avalokiteshvara,
Brahma sound, Sea tide sound,
Sound that surpasses the world,
That is why we should always practice mindfulness.”6
Meaning:
Mysterious sound, sound that sees the world
Brahma sound, sound of the sea tide
Sound that surpasses the world
So we should always practice mindfulness.
This verse helps us with five methods of contemplation of Wisdom Study:
1. Wonderful Sound: is a mysterious sound, a subtle and profound sound.
All sounds that manifest due to dependent origination have no self-nature, and because they have no self-nature, all manifestations of all sounds are wonderfully existent, and because they are wonderfully existent, that sound is called Wonderful Sound. And only the Wonderful Sound can expound the wonderful Dharma.
Therefore, practitioners of the Lotus Sutra must listen to all sounds emitted from the Dharma of dependent origination, to achieve wonderful wisdom, to realize the wonderful sound and expound the wonderful Dharma, and to popularize the wonderful Dharma to all beings, in order to open, reveal, realize, and enter the Buddha's knowledge for them.
2. Avalokiteshvara: is the sound that is expounded by looking at life; by contemplating on dependent origination, on impermanence, on non-self; by contemplating on the Truth of Suffering and the Truth of Origination; by contemplating on the Truth of Cessation and the Truth of the Path; by contemplating on the nature of the flow and complete destruction of the principle of the Twelve Links of Dependent Origination; by contemplating on the five aggregates all having no self-nature; by contemplating on the pure self-nature of the Six Perfections; by contemplating on Bodhi arising from afflictions; by contemplating on Nirvana being present in birth and death; and by contemplating on seeing that all living beings have Buddha-nature and all have the ability to become Buddhas. The voice that comes from such contemplation is called Quan The Am.
Thus, Quan The Am is the voice that looks at life and speaks, speaks directly to life and speaks correctly to the self of all existences in life.
Such a voice is the voice of true wisdom that has realized the truth. And non-dual wisdom.
Therefore, practitioners of the Lotus Sutra must learn the voice that looks at life and speaks, so that right in that voice is the voice of wonderful Dharma, the voice of the Lotus Sutra, the voice that has the ability to open, reveal, awaken, and enter into Buddha knowledge for all beings.
3. Brahma Sound: is the sound similar to Brahma. According to Brahmanism, Brahma is the lord who gives birth to all beings, so the sound of Brahma is a pure sound and is the starting point of all sounds.
However, the sound of Universal Gate's Brahma is not to be understood in that sense.
The sound of Universal Gate's Brahma is the true voice, the voice that is true to the true nature of reality, true to the great compassion of the precepts, with the great compassionate body, with the actions of great joy and great renunciation.
Therefore, Brahma is the voice that comes from the great compassion of the essence. It is the voice of calm and majesty, capable of opening, revealing, awakening, and entering into the Buddha's knowledge for all beings.
This is the voice that practitioners of the Lotus Sutra must often study and contemplate to embody, in order to proclaim the wonderful Dharma, open, reveal, awaken, and enter into the Buddha's knowledge for all living beings.
4. Hai Trieu Am: is the sound of ocean waves, the voice of ocean waves, the lively voice that comes from the dharma realm of interdependent origination. Therefore, this sound does not hinder that sound, that sound does not hinder this sound, they interact with each other and the sound is emitted continuously and endlessly.
Such sound is the object of contemplation, to discover emptiness, not hindering existence, and the wonderful existence does not hinder emptiness. Emptiness itself is wonderful existence and wonderful existence itself is emptiness, they are compatible and mutually inclusive with each other.
By contemplating the sound of the ocean waves like this, one achieves true wisdom, omniscient wisdom.
This is the sound that practitioners of the Lotus Sutra must often study, contemplate, and enter into, in order to have the ability to expound the wonderful Dharma to open, reveal, realize, and enter into the Buddha's knowledge for all beings.
5. The Sound of the World: is a sound that surpasses all sounds in the world. That is the sound of the world beyond.
As the World-Honored One said:
“This is Suffering, this is Origin, this is Extinction, this is the Path. This is Suffering that should be known, this is Origin that should be stopped, this is Extinction that should be realized, this is the Path that should be cultivated. This is Suffering that has been known, this is Origin that has been stopped, this is Extinction that has been realized, this is the Path that has been cultivated.
These are the Twelve Dependent Originations, this is the circulation of the Twelve Dependent Originations, this is the complete cessation of the Twelve Dependent Originations.”
Or say:
“I have the power of expedient means
To reveal the Dharma of the Three Vehicles
All World-Honored Ones
All speak the Dharma of the One Vehicle.
Now in this great assembly
Eliminate doubts
The words of the Buddhas are the same
There is only the Dharma of the One Vehicle.”7

Speaking with such a sound, that very sound is a sound that surpasses all sounds of the world and the world beyond.
Such sounds, spoken from the wisdom of the Perfect One enlightenment for all sentient beings and sages in the dharma realm, so the practitioner of the Lotus Sutra needs to listen, study, and contemplate those sounds to give rise to wisdom, to open, reveal, realize, and enter the Buddha's knowledge for all sentient beings in the dharma realm.
In the five types of sounds: Wonderful Sound, Avalokitesvara, Brahma Sound, Sea Tide Sound, and Victorious World Sound, is the distinction of sounds according to each type of object of wisdom contemplation.
But, if we contemplate deeply, they are sounds that manifest according to the level of purity of the mind and the level of depth of wisdom contemplation.
If we listen and contemplate deeply, we will realize that in Wonderful Sound there is the presence of Avalokitesvara, Brahma Sound, Sea Tide Sound, and Victorious World Sound. And if we listen and contemplate deeply, then in each sound there are all the other sounds.
Therefore, these five types of sounds are the objects of contemplation that practitioners of the Lotus Sutra must always remember to practice, in order to give rise to the wisdom of the One Vehicle, to propagate the Lotus Sutra to all sentient beings everywhere.

III. BELIEVE, UNDERSTAND AND FEEL
Reading, reciting and studying the Lotus Sutra, we clearly see that the Lotus Sutra not only describes the Original Gate and the Accumulated Gate, but also describes the Conduct Gate in a flexible and lively way. There are researchers of the Lotus Sutra who believe that the first fourteen chapters belong to the Abhidharma and the main ideas of the Abhidharma are contained in the Expedient Means chapter, and the following fourteen chapters belong to the Original Gate, and the main ideas are contained in the Tathagata's Life Span chapter, but if we recite, uphold, and study carefully, the Lotus Sutra not only mentions the Abhidharma and Abhidharma but also mentions the Practice Gate.
The Universal Gate chapter is one of the chapters that describes the Practice Gate of the Lotus Sutra. And if we recite, uphold, and study carefully the Lotus Sutra, we see that in each chapter of the Lotus Sutra, the Original Gate, Abhidharma, and Practice Gate are fully contained. Right in the Universal Gate chapter of the Lotus Sutra, the presence of the Buddha Prabhutaratna and his stupa is the presence of the Original Gate. And Shakyamuni Buddha answered the questions of Bodhisattva Avalokitesvara about the vows and power of Bodhisattva Avalokiteshvara, that is the presence of the Practice Gate in the Abhidharma and Abhidharma. The presence of the Buddha Prabhutaratna and his Stupa in this chapter is the presence of the Original Gate, to certify that what is happening and being presented by Buddha Shakyamuni at Tich Mon is true to the Original Gate. That is, Buddha Prabhutaratna is the Original Gate Buddha who certified that what Buddha Shakyamuni said to Bodhisattva Avalokitesvara about the Practice Gate of Bodhisattva Avalokitesvara is true to itself and its own essence.
Bodhisattva Avalokitesvara, after hearing Buddha Shakyamuni speak about the Practice Gate of the Lotus Sutra of Bodhisattva Avalokitesvara, immediately arose a respectful mind, immediately took off the necklace of pearls worth hundreds of thousands of taels of gold and offered it to Bodhisattva Avalokitesvara, but Bodhisattva Avalokitesvara steadfastly refused to accept it. Bodhisattva Avalokitesvara immediately said to Bodhisattva Avalokitesvara: “Dear Virtuous One! Please have mercy on us and accept this necklace of pearls!” And at that time, Buddha Shakyamuni also said to Bodhisattva Avalokiteshvara: “Bodhisattva, please love this Bodhisattva Infinite Intention, as well as love the four assemblies of Upasakas, Upasikas, Bhikshus, Bhikshunis, love the assemblies of Devas, Dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans…, and please accept this necklace of pearls!”
At that time, Bodhisattva Avalokiteshvara, out of compassion for the four assemblies, as well as for all living beings, accepted the necklace of pearls, and then, Bodhisattva immediately divided the necklace of pearls into two parts, one part to offer to Shakyamuni Buddha and one part to offer to the Stupa of Prabhutaratna Buddha.8
Bodhisattva Avalokiteshvara's offering of the necklace of pearls was to express his deep faith, understanding and appreciation for Bodhisattva Avalokiteshvara's Dharma Door of Practice, after Bodhisattva Avalokiteshvara had heard Buddha Shakyamuni teach about the Dharma Door of Practice of that Bodhisattva. And Bodhisattva Avalokiteshvara, out of compassion for Bodhisattva Avalokiteshvara, as well as for all living beings, accepted the necklace of pearls and divided it into two parts, one part to offer to Shakyamuni Buddha, and one part to offer to the Stupa of Prabhutaratna Buddha. It was this act of offering by Bodhisattva Avalokiteshvara that was to open, to show, enlightenment, entering the Buddha's knowledge for Bodhisattva Infinite Intent, causing this Bodhisattva to believe and understand that: Bodhisattva Avalokitesvara's Dharma Flower of Practice, Buddha Prabhutaratna's Dharma Flower of Truth and Buddha Shakyamuni's Dharma Flower of Truth are three aspects of One Transcendent Reality. That Transcendent Reality is the One Vehicle of Buddhahood. And at the same time, it was also said that: Bodhisattva Avalokitesvara received the necklace of pearls from Bodhisattva Infinite Intent, and he offered that necklace to Buddha Shakyamuni and the Stupa of Buddha Prabhutaratna to reveal to Bodhisattva Infinite Intent to believe and understand that: Between the Buddha of Truth, Buddha of Truth and Bodhisattva of Truth are only One.
In Bodhisattva of Truth there is Buddha of Truth and Buddha of Truth; in Buddha of Truth there is Buddha of Truth and Bodhisattva of Truth; in Buddha of Truth there is Buddha of Truth and Bodhisattva of Truth, so from within Bodhisattva of Truth, Bodhisattva Avalokitesvara is manifesting the Buddha of Truth and Truth, receiving the necklace of pearls The offering of the pearl necklace from Bodhisattva Avalokitesvara to offer to Shakyamuni Buddha and the Stupa of Prabhutaratna Buddha, to guide this Bodhisattva's practice towards the One Vehicle of Buddhahood.
Bodhisattva Avalokitesvara in the Universal Gate chapter of the Lotus Sutra represents the Bodhisattva Vehicle; and the Four Assemblies of Bhikshus, Bhikshunis, Upasakas, Upasikas represent the Vehicle of Sravakas, as well as all the Great Assembly of Gods, Humans, Asuras..., represent the Heavenly Vehicle and the Human Vehicle, all were guided by Bodhisattva Avalokitesvara to develop their minds towards the One Vehicle of Buddhahood. And for Bodhisattva Hanh Mon, Bodhisattva Avalokitesvara refused to accept the offering of the pearl necklace from Bodhisattva Avalokitesvara, but for Ban Mon and Tich Mon, Bodhisattva Avalokitesvara accepted the pearl necklace to offer to Shakyamuni Buddha and the Stupa of Prabhutaratna Buddha, to show that all activities of the Bodhisattva are directed towards the One Vehicle of Buddhahood, without being stuck in the cause and dharma of Bodhisattvahood. Bodhisattva Vehicle. Therefore, the Bodhisattva's Practice Gate is only a means of the Buddha's Gate.
Therefore, the Practice Gate of Bodhisattva Avalokitesvara is a Practice Gate that is always associated with the two elements of Great Compassion and Great Wisdom. The Heart Sutra of Prajnaparamita represents the Great Wisdom Practice Gate of Bodhisattva Avalokitesvara.
At that time, Bodhisattva Avalokitesvara was right in the middle of the assembly, calling Venerable Sariputra and preaching the Heart Sutra of Prajnaparamita with all his Great Wisdom. According to the Extensive Version of the Heart Sutra of Prajnaparamita, it says: "After Bodhisattva Avalokitesvara finished speaking the Prajnaparamita mantra, he immediately called Venerable Sariputra and the Great Bodhisattvas and said: Regarding the profound Prajnaparamita, one should learn it like this, one should practice it like this."
At that time, the World-Honored One emerged from the peaceful happiness of meditation, calling Bodhisattva Avalokitesvara and praising him: "Good man, how wonderful, how wonderful Alas! Just as He said: Prajna Paramita is very profound, if one practices, one should practice it like this, practice it correctly like this. And at that time, the Tathagatas were all delighted.”
“At that time, after the World-Honored One finished speaking like this, Venerable Sariputra, Bodhisattva Avalokiteshvara and all the assembly of Gods, Humans, Asuras…, hearing the World-Honored One teach like this, were all greatly delighted, believed, accepted and practiced it.”9
And, the Great Compassion Heart Dharani Mantra, represents the Great Compassion Practice Gate of Bodhisattva Avalokiteshvara.
At that time, right in the midst of the Great Assembly at Mount Putuo, Bodhisattva Avalokiteshvara told the World-Honored One: “I have the Dharani Mantra of the great compassion mind, which I now wish to proclaim: Because I want all living beings to have peace and happiness; because I want to eliminate all illnesses for living beings; because I want all living beings to live long and be rich; because I want to eliminate all evil karma and serious sins for living beings; Because I want all living beings to escape from obstacles and disasters; because I want to increase the merits of pure Dharma for living beings; because I want all living beings to achieve all good roots; because I want all living beings to be far away from all fears; and because I want all living beings to quickly achieve all their wishes, I humbly ask the World-Honored One to have compassion and mercy and accept my recitation of the mantra!”.
At that time, the Buddha taught Bodhisattva Avalokiteshvara: “Good Man! People with great compassion, wanting to bring peace to all living beings, should recite the mantra, now is the right time, need to speak quickly, Tathagata rejoices and so do the Buddhas".10 Thus, the Great Compassion Heart Dharani Mantra is the Gate of Practice of Bodhisattva Avalokiteshvara.
Great Compassion and Great Wisdom are the two materials that make up the Gate of Practice of Bodhisattva Avalokiteshvara. These two materials of Bodhisattva Avalokiteshvara's Gate of Practice are created by the Great Compassion Mantra and the Heart Sutra, which Bodhisattva Avalokiteshvara himself directly proclaimed to the masses at that time and were directly certified by the World-Honored One. These two materials that make up the Gate of Practice of Bodhisattva Avalokiteshvara have completely influenced the monastic life of most Asian Buddhist monks and nuns following the Northern Sanskrit tradition throughout history.
Currently, most of the chanting rituals of Vietnamese Buddhist monks and nuns begin with the chanting of the Great Compassion Mantra and end with the Heart Sutra. That means starting with Great Compassion and ending with Great Wisdom. Bringing Great Compassion to Great Wisdom and bringing Great Wisdom into Great Compassion. Great Wisdom and Great Compassion cannot be separated from each other in the practice life of Buddhist monks and nuns.
Therefore, Great Compassion and Great Wisdom cannot be absent in a ritual session, or a practice session, or in every action of Vietnamese Buddhist monks and nuns. If one of the two is missing, the behavior of the practitioner will lean to one side, either too transcendent or too pragmatic. Whoever practices and leans to one of the two sides, his or her life will lose balance and may collapse. Therefore, the two elements of Great Compassion and Great Wisdom are attached to each other in the life of a practitioner, like the two wings attached to the body of an Eagle.
The Great Compassion Mantra and the Heart Sutra are the Practice Gate of Bodhisattva Avalokiteshvara. That Practice Gate has created cultural, ethical, religious and practice methods, combined unique harmony for Buddhists. And that is the Hanh Mon of spiritual transformation and life-saving practice of Vietnamese Buddhist monks and nuns that has gone through many generations, and it has also created a unified, consistent, flexible and unique entity of Vietnamese Buddhism.
Therefore, the Hanh Mon of Bodhisattva Avalokitesvara described in the Universal Gate chapter of the Lotus Sutra is representative of the nature and function of a Buddhism that is consistent, unified, lively, unique, and transcendent right in reality.

Thich Thai Hoa