If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].

Those who, “suffering pain and torment, hear of the name of this bodhisattva He Who Observes the Sounds of the World (Avalokiteśvara) shall all gain deliverance.” [One may argue in the following way.] The Sage pushes [beings] in the beginning [of the process]. The underlying li is that he cannot lift up those without faculty; [in other words], if there is no religious mechanism (tao-chi) within [a man], the Sage will not respond. How [then] can one merely by invoking a name immediately gain deliverance (chieh-t’o/mokṣa)? Yet here [the Buddha] says so. Why? [I would answer in this way.] “Avalokiteśvara,” in speaking of its li, is the one who is capable of propagating [the sūtra or its doctrine] to all; and, in speaking of its implicit [meaning], is the one who [sets out] to save all. Beings, possessing the subtle triggering-mechanism (chi) of enlightenment, actively stimulate the Sage. The Sage is equipped with the Tao of all-embracing propagation. Now that the Tao of all-embracing propagation has been expounded, how can deliverance (mokṣa) be an empty [word]? Isn’t exhorting beings by glorifying a name also magnanimous?

The Universal Gate of World-Voice-Perceiver Bodhisattva

The Sage hangs the candle [of the Dharma], expediently leading [beings] in ever varying ways, sometimes through supernatural wonders, sometimes by resort to the method of [invoking] a name. Because the subtle triggering-mechanism is uneven [from one individual to another], the way they take and refuse [what is given to them by the Buddha] is not identical. The name of Avalokiteśvara is singled out and glorified to cause living beings to find refuge in, rely on, and feel for one [person], driving their feeling of respect to great intensities. If a man is capable of holding one [person] in high esteem, there is no one single [person] for whom he cannot do the same. [The Buddha’s] exhorting beings to [do] this should not be interpreted as his favoring one over another.

[The Buddha began] saving [beings] by resort to varied means, without leaving any out: it is referred to as everywhere (“universal”). Following enlightenment he has penetrated the supernatural: it is referred to as a gateway.

Thereupon Wonderful-Voice Bodhisattva entered into a samadhi. He did not rise from his seat or make any other movement. By the power of this samadhi, he caused eighty-four thousand lotus flowers of treasures to appear in a place not far from the seat of the Dharma situated on Mt. Gṛdhrakūṭa.

[The bodhisattva Fine Sound] wishes to come soon [to the Sahā world-sphere]. Hence, he first displays the wondrous omen of numerous flowers, so that living beings in this realm may begin to be fascinated and will long for it.

Thereupon Śākyamuni Buddha said to Mañjuśrī, “This Many-Treasures Tathāgata, who passed away a long time ago, will cause him to appear before you all.”

The purpose of making Many Jewels now [appear and] display marks is twofold: first, to show that Many Jewels will come for the sake of the Dharma Blossom; second, to show that the paths of various Buddhas are identical.

Thereupon Śākyamuni Buddha [faced the east and] emitted rays of light from the fleshy tuft on his head, that is, from one of the marks of a great man, and also from the white curls between his eyebrows.

When the multitude heard of the former affairs of [the bodhisattva] Medicine King, they again praised the meritorious virtues of the Dharma Blossom with all the more faith and respect, all wanting to protect and keep [the sūtra]. The methods of propagating it must have a cause. [Of the possible] practices connected with this cause, in general there is nothing more penetrating than “the samādhi [of the manifestation] of the body of all forms.” What is “the samādhi [of the manifestation] of the body of [all] forms?” It is none other than the wisdom of the Dharma Blossom. When men glorify and spread the Dharma Blossom they manifest this samādhi, easily changing appearances and preaching it in boundlessly varied ways. The [bodhisattva-mahāsattva] Fine Sound (Gadgadasvara) is himself the one [who has attained samādhi]. By resort to traces he goes back and forth [from one realm to another] in order to propagate this sutra. The benefit he gives is very great. [The Buddha] emits a ray of light [from] between his brows to illuminate that realm because he wishes to let [the bodhisattva] Fine Sound come there.

In his next life, he appeared again in the world of Sun-Moon-Pure-Bright-Virtue Buddha.

This man had the cause planted not in vain; consequently the effect likewise is not empty. Those [antinomians] who diligently seek [just] to cleanse themselves may not be practicing acts deeply virtuous enough to induce the wondrous ultimate. This example is cited, therefore, for the purpose of illustrating and proving [the need for practicing virtuous acts].