KWAN YIN
Goddess of Compassion

by Rev. Eva Hochgraf
March 8, 1998

	Have you met Kwan Yin?  Perhaps you have without 
knowing it.  Kwan Yin is a very popular figure in many parts 
of Asia, and figures of her are often seen even here in the 
US, looking very much like a Buddhist version of the 
Madonna.  Kwan Yin is often called the compassionate Buddha, 
because her name means  "One who Hears  Cries"--but that's 
really short for "Kwan Shih Yin", or "One who hears the 
Cries of the World."
	You can see her face almost anywhere in the world where 
the Chinese live.  Visit any collection of Chinese paintings 
or statues in museums throughout the world and she is bound 
to be there.  Visit any Chinese restaurant and most homes 
and her gentle face and elegant figure will welcome you.  
The Goddess of Compassion, or the Goddess of Mercy, Kwan 
Yin, is the most popular and widespread of any deity of 
Chinese religion.  Yet she is barely known in the West and 
few studies of her have been made.
	Kwan Yin is enormously popular in China, Korea, Japan, 
Hong Kong, Taiwan, Thailand, Vietnam and where ever there 
has been Chinese influence.  She is called Kwan-on in Korea, 
and Kannon in Japan.  She is particularly popular among the 
woman, as she is seen to grant wishes, aid with troubles.  
Kwan Yin's appeal is that she responds to the heartfelt 
needs of ordinary people.  She does not impart any great new 
philosophical truth, nor lead the initiate into the deep 
mysteries of meditation.  She is the friend you call upon in 
times of trouble.  She is the hand that guides.  She 
understands the longing for children, the fear of pain, the 
anguish of a lost child or of a lonely parent.  She is 
familiar and she is family.  It is in this that the strength 
of Kwan Yin lies--and all this is based upon her basic 
attribute of compassion.
	She is loved because she is seen as the outpouring or 
embodiment of the divine feminine. In a world of spirits, 
devils, demons, ghosts, maverick deities, angry ancestors 
and the like, she shines like a divine lighthouse, leading 
home the lost, the bewildered, and the distressed.  In her 
worship, the divine becomes suffused with beauty and grace, 
with love and mercy, with gentleness and wisdom.  In this 
Kwan Yin stands in stark contrast to other powerful deities 
of China and Japan.
	In invoking Kwan Yin, one reaches out to touch the 
light side, the gentle side of divinity.  In seeking her 
help, her guidance, you hear the softer wisdom of woman 
amidst the preaching of the Buddhas or the war cries of the 
combatant deities.  To listen to or to gaze upon Kwan Yin is 
to be calmed, centered, and in this way brought to see both 
your depths and your limitations.  In praise of her, great 
artists of stone, wood, metal and word have sought to create 
beauty, tranquillity and peace.  For the millions who turn 
to her each day, Kwan Yin offers these attributes. 
	Kwan Yin can be seen in several forms.  I thought I'd 
tell you about them, and maybe you'll remember having seen 
her (or at least know what to look for now!)  Probably the 
most famous and widespread image of Kwan Yin, is that of the 
White Clad Kwan Yin.  She sits draped in white.  Her head is 
often completely covered and her cloak flows to the ground, 
covering her completely.  In one hand she usually has a 
rosary, and in the other she has either a book (usually 
thought to be the Lotus Sutra) or a vase.  The Lotus Sutra 
refers back to her origins.  And the vase symbolizes her 
pouring out  her compassion on the world.  It is usual for 
her to be seated on a Lotus flower, or to have one nearby.  
The lotus is of course one of the most important symbols of 
Buddhism.  Showing that, up from the muck of life our souls 
can rise into the light and flower.  She looks serene, 
beautiful, compassionate.  Many people think in this form 
she looks very much like the classic Virgin Mary statue.  
Another similarity of the Madonna statutes, is that 
sometimes Kwan Yin will be holding a child, or have one 
running beside her--symbolizing her role as child giver.  
Another thing you may see with this White Clad Kwan Yin, is 
a willow branch.  The willow itself symbolizes the ability 
to endure storms and attacks, and be able to spring back 
into shape.  The weeping willow speaks of Kwan Yin's 
compassion.  The  willow is also an ancient Chinese symbol 
of femininity, as well as being an important tool in the 
shamanistic practices of China, helping the practitioner to 
make contact with the spirit world.
	Another common image of Kwan Yin is that of the 
thousand-armed, thousand-eyed Kwan Yin.  These are 
extraordinary images of the Goddess of Compassion with a 
thousand arms extending, and each arm has a hand with an eye 
in the middle of it.   Her arms allow her the all embracing 
compassion for the world, and the eyes allow her to keep a 
constant gaze upon the suffering of all.  Again she may be 
holding some familiar symbols, the rosary, the willow 
branch, the lotus, the vase, the Lotus Sutra.  Kwan Yin is 
also popularly depicted with an ocean background.  She is 
thought to have taken over the role of earlier, ancient sea 
goddesses in her spread across China.  In these images, she 
is seen with swirling waters, leaping fish or placid seas.
	Yet another image of Kwan Yin is that of her in her 
role as protector of all life.  She is pictured standing 
with a peacock, reminding us that Buddhism teaches about the 
importance of all life, in whatever form or shape.  It may 
be that the peacock's feathers which look like many eyes, 
also help Kwan Yin to maintain her compassionate gaze upon 
all the world's creatures.
One image which you may find surprising, is that of an armed 
Kwan Yin.  She carries a cross-bow, a bow and arrow, and a 
shield.  This fierce image shows her as a protectress, 
willing to struggle against evil, demons, and ignorance for 
us. But at a deeper level, these same weapons are used to 
symbolize the need to kill off the things within one's self 
which hold back the soul from rising above the material and 
mundane and reaching toward the light of salvation offered 
by Kwan Yin.
	In Japan, there are 33 manifestations--or images of 
Kannon (their name for Kwan Yin).  They include these that I 
have mentioned, as well as many other interesting images.  I 
don't want to overwhelm you with more images, but quickly 
some of the most interesting are that of the eleven headed 
Kannon and the horse-headed Kannon. 
One of the most interesting things about Kwan Yin, and 
indeed of the concept of religion in Asia, is that Kwan Yin 
spans several religious traditions.  In the west we have a 
clear sense in our minds that religions have clear 
boundaries, and that what belongs to one, usually doesn't 
belong to the other.  Interestingly enough, this sense of 
boundaries doesn't hold in the East.  And Kwan Yin, although 
technically Buddhist, transcends boundaries and is just as 
apt to be found at a Taoist sacred mountain in China, or a 
Shinto shrine in Japan.  She truly is beloved and popular 
figure.
	By now you are probably thinking, if this Goddess is so 
ubiquitous, how come she is so unknown in the west.  To 
understand this, first you must know that there are branches 
of Buddhism just as there are branches of Christianity.  And 
just as Christianity can be quite different in its approach 
(imagine say Greek Orthodox, Primitive Baptist Snake 
Handlers, and the Friends.), so too is Buddhism.  Now, just 
in case you want some interesting cocktail party vocabulary 
to impress your friends with--I'm going to tell you the 
names of the 3 main branches of Buddhism: Hinayana, 
Mahayana, and Vajrayana.  "Say what?!"   you ask.  Okay, let 
me say them again slowly and explain what they mean.  
	First, you probably noticed that they all ended with a 
"yana" sound--that means vehicle.  Yes, these branches of 
Buddhism are called vehicles--I always remember that, 
because I think of Buddhism as a "way" or a "path"--well, 
these are the various vehicles you can use on the path!  
	Hinayana means the lesser vehicle--hey, that sounds 
judgmental, you say.  And yes it does. Hinayana is the 
Buddhism of Sri Lanka, Burma, Cambodia, Thailand, Laos, and 
Indonesia.  It is thought to be closer to the original 
practices taught by Buddha.  It is also called Theravada, 
which means the teaching of the elders.  It sticks to a 
strict understanding of the teachings of the historical 
Buddha.  It teaches personal individual struggle to find 
enlightenment.  And achieving enlightenment is hard, not 
often achieved.  It can take years, or often even many 
lifetimes to achieve.  That's Hinayana.
	Then there's Mahayana, which means the Great Vehicle.  
Yes, its a rather judgmental term too.  This is the Buddhism 
which spread into China, and then from China to Korea, and 
from there to Japan.  This tradition feels that the 
individualism and the difficulty of the Theravada tradition 
is unnecessary.  It presents a vision of the Buddha and of 
Buddhism which is accessible to all, religious and lay 
person alike.  It offers the possibility of release from the 
cycle of suffering and death and rebirth.  This comes 
through personal devotion and reliance upon the salvationary 
activities of various intermediaries known as Bodhisattvas.  
Through countless lives of perfection Bodhisattvas have 
acquired great merit which they use to free those who 
suffer.
	So Mahayana Buddhism, is called the Great Vehicle 
because its teachings are like a vast wagon capable of 
carrying many to release from rebirth.  It is from this 
tradition that Kwan Yin emerges. And I'll get back to her 
very shortly, but just so that you'll truly sound 
intelligent at that cocktail party, I only shortly want to 
mention the third vehicle of Buddhism, so that you have the 
complete picture.  That third vehicle is called Vajrayana, 
or the Diamond Vehicle.  This is the tradition of Tibet, and 
it is thought of as the Diamond Vehicle because it's 
teachings are thought of to be brilliant and pure as a 
diamond.
	Despite the judgmental titles, the branch of Buddhism 
which has interested western scholars the most has always 
been Hinayana, because of its "getting back to roots" sense 
of closeness with the original form of Buddhism (which is no 
longer around in India).  So in this interest to find the 
historical Buddha, and historical Sangha (the Buddhist 
community, or the way in which Buddhists congregate), 
Mahayana Buddhism was given much less attention.  Recently, 
because we have the Dali Lama living in the United States 
some of his time, there has been a strong popular interest 
in the Vajrayana path.  
	All of this is to say, although its very popular in 
Southern Asia, and it has this title that makes it sound 
like everyone should know about it--Mahayana Buddhism has 
not been studied much in the states.  With one exception 
(There always has to be an exception, doesn't there!  After 
all, this is a Unitarian Universalist church, isn't it!)  
And that exception is Zen Buddhism, which technically is a 
branch of Mahayana.  But its striped down, clean form of 
practice differs so much from its relatives--knowing it 
doesn't help us to say that we know this tradition.  
Mahayana is a tradition rich with its own history, 
teachings, and ways of how to make sense of the world.
	Let me tell you a bit about the history of Kwan Yin.  
She began as "Avalokitesvara."  The most popular book of 
Mahayana Buddhism, the Lotus Sutra tells of Avalokitesvara, 
as a powerful, compassionate being who will answer all 
prayers and all those who cry out in need.  This is a 
Sanskrit title which means "The Lord who Regards the Cries 
of the World".  Yes, you heard right.  I said "Lord."  
Avalokitesvara is a masculine form.  Over the course of 
time, in China he transformed into a female form.  In their 
book about Kwan Yin, Martin Palmer and Jay Ramsey suggest 
that there was a need for a female presence in the religious 
environment at the time Buddhism was spreading throughout 
China.  Apparently, early Chinese religion had maintained a 
balance of the male and female, but the strength of 
classical Confucianism led to a desire to turn away from the 
old traditional female forms.  This left a vaccum into which 
Kwan Yin emerged.  Its a rather long and complicated story--
but suffice it to say that Kwan Yin is seen as a female form 
of the Bodhisattva Avalokitesvara.  In the Lotus Sutra, it 
is Avalokitesvara who is spoken of, even though the Lotus 
Sutra is thought of in association with Kwan Yin all over 
Asia.
	What's that Bodhisattva word, you ask.  That's the 
second time I've used it, you say.  Its true, it is the 
Bodhisattvas which distinguish Mahayana Buddhism.  Well,  I 
think this is a very interesting concept, so I hope you will 
too.  Bodhi sounds a lot like Buddha, doesn't it?  Well it 
means "Buddhahood", you know--enlightenment.  And Sattva 
means "living being."  So a Bodhisattva is a living being 
who is about to achieve Buddhahood.  Or it can mean one who 
seeks enlightenment not only for one's self, but for all 
sentient beings.  Having lived enlightened lives they choose 
to return to this world to aid others. 
	So Bodhisattvas become the examples of people who have 
really been admired, and then, of course, glorified ( like 
our story this morning of Miao Shan.)  Bodhisattvas then 
become someone able to part that veil which is drawn between 
the unknown realm of the divine and our world--they become 
intercessors.
	Why should  you be interested in Kwan Yin? First, I 
think she is significant because of her popular appeal.  She 
is a goddess of the poor and the needy.  Because we, as 
UU's, are often very educated and have many scholars in our 
ranks, we often are attracted to those things which have 
interested scholars.  But there is a religious truth to be 
examined, I believe, in a religion which has such popular 
appeal.  Perhaps we can call it a truth in numbers.  So 
although it is interesting to try and look at what the 
historical Buddha actually preached.  I think it is just as 
interesting to look at what millions of people actually find 
religiously meaningful in their lives.
	 I think the main question one has, in looking at Kwan 
Yin, is a question which is not explicit for Kwan Yin, but 
which begs asking when studying Kwan Yin due to the nature 
of the spilt between the historical (Theravadan) approach to 
Buddhism, in which divine images are lacking, and that of 
Mahayana, where the divine becomes incarnate--in the form of 
these Boddhisatavas.  The question is--why incarnate the 
divine?
	I believe that Kwan Yin incarnates certain attributes 
many in our world long for:  compassion, receptive 
listening, mercy, warm wisdom.  And it is in her looking all 
the world like a beautiful mother, the age of a mother we 
would have as a child, that people find  they can relate to 
such a sense of the divine.  This is not a meer 
philosophical idea.  Millions of people, perhaps most of 
them woman, find comfort and solace in having  relationship 
with Kwan Yin.  
	I still remember when Gary and I lived in a rooming 
house while I was at seminary, how one day an older 
Vietnamese woman who lived on the second floor invited me 
into her room.  Her English was almost non-existent, but she 
made it clear that she wanted to show me something very 
special.  She had a statue of Kwan Yin on an alter.  She had 
just brought her fresh rice, and fresh fruit.  She was 
placed in a place of honor in the room, with beautiful 
cloths draping the table, and silk flowers to brighten her 
space.  The special reverance and devotion this kind and 
gentle woman shared with me, has always stuck with me.  I 
have felt that there was a lesson in opening oneself to a 
sense of great compassion in the universe.
	Often people wonder about the social benefit of 
Buddhism, because it seems to be a religion so inwardly 
focused.  And this is true, it is not  religion which has 
that same call to prophetic action we are accustomed to in 
the western world.  This is truly a Christian notion.  But 
one has to wonder, if where there is a feeling the world has 
an element of compassion, does that not lead to more 
compassion between humans?
	Recently, in Japan, there have been some new religions, 
which have been redefining the relationship of lay people 
and Buddhism.  For it has been traditionally that Buddhism 
was mostly available to only those who joined the monastic 
life.  It is this movement which includes Rissho Kosei Kai, 
which you may have heard of--because Josh Snyder (one of our 
seminary students) went to study with the RKK in Japan a few 
years back, and my father has been living in Japan and 
studying the RKK for ten years now.  The most interesting 
thing about RKK, and some of these other new religions, is 
that they view the Bodhisattvas in a completely new way.  
They view Bodhisattvas as an invitation to your own 
religious self.  That we each are, or at least have the 
potential to be Bodhisattvas.  We have  a "Universal Buddha 
Nature." (Sounds kind of Universalist, doesn't it?)  And 
that the Boddhisatava Kwan Yin invites us, each of us to 
become full of compassion, mercy, kindness, to indeed "hear 
the cries of the world."  
	In fact it is taught in RKK that you would be mistaken 
to believe that Kuan Yin is Buddha, that she will be able to 
solve all your problems.  Rather, it is important to 
recognize that she is a Boddhisatva--hence a model for each 
of us.  She reminds each of us, in us is the potential 
toward great compassion, the potential for great mercy, the 
potential for hearing the cries of the world.  And isn't 
this a good reason, as UU's to pay attention to this 
goddess.  My lasting question, as I have studied Kwan Yin 
is, "Will we listen?"

STORY TOLD BY EVA HOCHGRAF
Excerpted from:  Kuan Yin: Myths and Prophecies of the 
Chinese Godess of Compassion
By Martin Palmer and Jay Ramsay with Man-Ho Kwok
Published by Thorsons (An Imprint of HarperCollins 
Publishers)
1995
Hammersmith London W6 8JB

The Princess Miao Shan

	The second legend associated with Kuan Yin is the most 
famous and the one which has most powerfully shaped both the 
iconography and the popular devotion to her.  This is the 
story of the Princess Miao Shan.
	Long, long ago, over 4,000 years ago, there arose a 
usurper who overthrew the King of Hsing Lin and took the 
kingdom for his own.  His reign title was Miao Chuang.  His 
queen was called Pao Te and between them they ruled the 
land.  Much as they longed for a son, the gods would not 
grant them one because of the bloodshed caused by Miao 
Chuang's usurpation of the throne.  Despite the pleas of the 
king and queen, their ministers and numerous priests and 
sages, the gods remained firm in their refusal and instead 
granted the royal pair three daughters.  Now some say these 
daughters were the reincarnated souls of three worthy boys 
born to a devout Buddhist family who were murdered by 
brigands.  But none can say for sure.  What can be told is 
that Her Royal Majesty gave birth to these three beautiful 
daughters.  The first to be born was Miao Yen
and the second one was called Miao Yin.  But it is the last 
one who I the concern of our story.
	At the moment of the conception of this last daughter, 
Queen Pao Te dreamed she had swallowed the moon.  When the 
child was about to be born, the whole world shook with an 
earthquake, the air was laden with a most wondrous scent and 
divine flowers sprang up all across the land.  As soon as 
she came forth from the womb this third daughter, named Miao 
Shan, was afresh and clean as if she had been newly washed.  
Her countenance was of divine beauty and her body was 
covered by Heavenly clouds of diverse hues.  To those who 
saw her birth there was no doubt that she was a goddess.  
But her parents, still hoping for a son, were furious and 
ignoring these signs of divinity, took against her.
	In his disappointment at the lack of a son and heir, 
the king could only take comfort in the hope of good 
marriages for his daughters.  His chief minister pointed out 
that through the sons-in-law he was bound to gain through 
marrying off his three daughters, he would have a choice of 
three young men to take over his kingdom.  So the King and 
queen set their hopes on the finding of suitable marriage 
partners for their daughters.
	But from an early age, Miao Shan showed that her 
interests were not those of an ordinary girl.  She spent her 
time in prayer and meditation.  She chose to dress in plain 
and simple cloth, scorning the rich brocades of the court.  
Her diet was likewise simple, a bowl of rice and vegetables 
rather than the sumptuous feats of the royal household.  In 
her behavior and demeanor she showed, to those who could 
see, that she was Bodhisattva.  But to her parents and to 
her sisters, she seemed just odd and difficult.
	As she grew to adulthood, her love of charity and 
kindness earned her the name of maiden with the Heart of the 
Buddha.  Through her example, her ladies-in-waiting were 
brought to faith in the Buddha and turned from their 
frivolous ways towards a more humble and generous spirit.
	By now the king had already found desirable husbands 
for his two eldest daughters and great festivities had been 
held to celebrate their nuptials.  Now he was determined to 
find a suitable young man for Miao Shan.  But she had her 
own ideas - and they did not include marriage.  Coming 
before her royal father, she spoke her mind.
	'Riches and fame are not eternal: glory and 
magnificence are mere bubbles, illusions.  I wish to become 
a nun and to renounce the world.  Even if you force me to 
work as a servant, I shall never change my mind or my 
resolve.'
	Her mother tried to plead with her and brought her 
again before her father, begging her to reconsider.
	To this Miao Shan replied: 'I will do as you command if 
as a result three troubles of the world are prevented'
	The king was astonished at this and asked her, 'What do 
you mean by "three troubles of the world"?
	She replied: 'The first trouble is that when people are 
young their faces are fair as a jade moon, but with old age 
their hair turns white, their faces wrinkle and whether they 
are active or passive, they are in every way worse off than 
when they were young.
	'The second trouble is that a person's body may be 
lithe and trim, fit and healthy.  They may walk with ease, 
moving like a bird on the wing.  But should illness strike 
they collapse into bed, taking no pleasure in anything.
	'The third trouble is that someone might have a host of 
friends and relatives, be always surrounded by companions 
and those who are dearest.  Then comes the day of death and 
suddenly this is all at an end.  Neither friend nor relative 
can take their place.
	'So, if being married can help heal these troubles, 
then I will willingly give myself in wedlock.  If not, then 
I ask permission to retire to a life of religious devotion.'
	Her father was aghast at this and exploded with rage.  
He stormed at her but to no avail.  Her mother, seeing her 
resolve, took her on one side and tried to argue with her.
	'What you ask is impossible.  Try and be reasonable.  
We have chose a good man as your prospective husband.  He is 
a good military man.'
	Miao Shan, seeing the genuine concern of her mother, 
spoke again.
	'Mother, if I must marry then I could only marry a 
doctor.'
	Before she could go any further, her mother exploded 
with indignation.  'A doctor! A doctor! What sort of prince 
would such a person make?  How could such a person rule?  
Why a doctor, for goodness sake?'
	Miao Shan spoke again quietly. 'My desire is to heal 
the world of all its ills; of the chills of winter and the 
heats of summer; of the fires of lust and the damp of old 
age; of all sickness.  I wish to make all equal, regardless 
of riches and poverty.  I want all things  to be shared so 
no one goes without or has more than they need.  If I can 
marry a man who will help me in this, then I shall marry 
tomorrow.'
	Her mother saw that reasoned argument would have no 
effect upon her and reported the conversation to her husband 
the king.  The king decreed that Miao Shan was to be set to 
work on the most demeaning jobs in the palace and that she 
was to be given only just enough food and drink to keep her 
alive.
	Her sisters, seeing her so reduced, pleaded with her to 
change her mind and marry, but they could not prevail 
against her resolve to take the religious path.  When her 
mother went to intercede with her again, Miao Shan rebuked 
her, saying, 'Empty things come to an end.  I desire what is 
infinite.'
	Her mother realized nothing could shake her resolve so 
asked the king to allow Miao Shan to retire to a nunnery and 
take up the religious life.  The king was furious and he 
decided he would teach her a lesson.  He summoned the abbess 
of the nunnery that Miao Shan had chosen.  He instructed the 
abbess that while he was prepared to allow Miao Shan to 
enter the nunnery, he expected the nuns to make life as 
difficult and unpleasant as possible for the princess, so 
that she would come to her senses.
	Life was indeed made hard for Miao Shan yet the master 
of heaven sent much divine help for her.  The king, in a fit 
of rage ordered the nunnery burned. 
	As the nunnery burned some nuns flamed Miao Shan, and 
horrified, she prayed to Buddha and miraculously put out the 
fire.  The king, further enraged, ordered her executed. Her 
mother tried once again to plead with her, but to no avail.  
The king gave the command that at down the next day she was 
to be executed.  But he was overheard by the Earth gods, who 
reported all this to the Master of Heaven.  The Master of 
Heaven summoned the Earth god of the execution square and 
told him that he was to use all his magic to prevent any 
wound being inflicted upon the princess.  At the moment of 
her death he was to transform himself into a tiger and leap 
out to snatch up her body.  He was to bear it away to a safe 
place, put a pill of immortality in her mouth to prevent her 
body decaying and then await the return of her soul from it 
journeys.
	The next morning, as dawn broke, the princess was led 
out into the execution square.  As the executioner lifted 
his sword, a brilliant light fell all around Miao Shan.    
The executioner's sword shattered into pieces.  When he tied 
to kill her using a spear, the spear dissolved in his hand.  
Eventually he had to resort to using a silken cord to 
strangle her.
	As her breath died within her, the onlookers scattered 
in terror as a huge tiger bounded into the square in two 
bounds, seized the body of Miao Shan in his mouth and was 
gone before any could move or think.
	The Earth god tiger bore Miao Shan's body to a forest 
where he laid her down and placed the pill of immortality in 
her mouth.
	While her soul began its journey, she experienced the 
hells of the underworld and full of compassion she turned 
them into paradise.  And the Emperor of Hell sent her back, 
so that the hells could return to being places of 
punishment.
	And the story goes into detail about how her companions 
join her, and detailing their faithfulness.
	Upon waking, once more alive, Miao Shan found herself 
on Hsiang Shan and there she dwelt for many years perfecting 
herself, realizing her full Bodisattva nature.  At the end 
of nine years, all the gods came to greet her and to salute 
her wisdom.  She asked that they find her two companions, a 
virtuous maiden and a worthy young man.
	Meanwhile, back in the palace, the king's life went 
from bad to worse.  Cursed by the gods for his bloody 
usurpation of the throne and by the Buddha for his treatment 
of Miao Shan, he fell ill with a severe form of Jaundice.  
His whole body was afflicted and broke into sores.  He was 
unable to sleep or rest, tossing and turning by day and 
night.  All the doctors of the kingdom were summoned, but 
none could halt the spread and development of the disease.  
In desperation they tried every known cure but to no effect, 
for this was no ordinary ailment.  His two older daughters 
and their husbands feasted and rejoiced, believing that they 
would soon inherit the kingdom and caring nothing for the 
distress of their father the king.
	Then, as the king lay at death's door, a strange monk 
suddenly appeared in the palace, claiming that he could cure 
him.  'I have a divine remedy that will heal Your Majesty,' 
he said.
	The king asked, 'What medicine do you have with you 
that can do this?'
	The monk said, 'If you take the arm and eye of one who 
is without anger, combine them into a medicine and apply it, 
you will be cured.'
	The king and his advisers were horrified by this.  
'Where could I find such a person willing to make such a 
sacrifice for one like me?' asked the king.
	The monk replied, 'On Hsiang Shan you will find such a 
person.  She is an immortal whose devotion to the Buddhist 
faith has brought her to the stage of perfection.  She has 
no anger and will respond to your request."
	Immediately the king ordered a messenger to set out for 
Hsiang Shan to find this wonderful immortal and to beg for 
the ingredients of this terrible strange prescription.  The 
messenger was saddled and gone within minutes.
	But all was not well in the palace.  The two sons-in-
laws heard of the strange monk and feared lest the king 
recover and they lose their chance to reign.  So they 
plotted together.  They determined to poison the king that 
very night and to kill the monk so that the blame for the 
king's death could be placed upon his shoulders.  They 
intended to present the king with a broth which they would 
claim was the medicine prescribed by the monk.  This way 
they would deal with both king and monk. Their plans were 
foiled, however.
	While all this was unfolding at the palace, the 
messenger rode on through the day and night, arriving at 
Hasiang  Shan at dawn.  Finding Miao Shan, he knelt before 
her and delivered his message.  She looked down and said, 
'My father has shown disrespect for the Three Great 
Treasurers of the Buddhist faith.  He has tried to suppress 
the truth and has murdered innocent nuns.  This should bring 
retribution.'
	So saying, she smiled upon the messenger, gouged out 
her eyes and cut off both arms, which she laid before the 
astonished and horrified messenger. As her offerings were 
gathered up, the whole Earth shook at the momentousness of 
these actions.
	Before the messenger left, Miao Shan said, 'Tell the 
king to turn from his evil ways and to embrace the True 
Path.'
	When the messenger arrived back, he found the monk 
awaiting him by the palace gate.  Handing over the gruesome 
trophies of his journey, the messenger  went directly to the 
king to report his success.  Moments later the monk strode  
into the king's chamber, to the bewilderment of all, bearing 
a medical preparation.  But without questions, the king 
drank it and instantly he was restored to full health.
	Falling on his knees, he offered his thanks to the 
monk.  But the monk dismissed this, saying, 'Why do you 
thank me? You should be thanking the one who gave her eyes 
and arms to heal you.'  So saying, he suddenly disappeared 
from their sight, never to be seen again.
	The king and queen ordered their carriages to be made 
ready and with the whole court following, set off that very 
day for Hsiang Shan.
	Arriving before the Bodhisattva, they bowed low and 
offered their thanks to the mutilated woman who stood before 
them.  As the queen lifted her eyes to gaze upon the one who 
had saved her husband, she uttered a shriek of horror and 
astonishment, for she recognized that it was none other than 
her youngest daughter Miao Shan.  The king, realizing what 
she had done for him, despite all he had done to her, fell 
prostrate upon the floor and asked her forgiveness.
	Miao Shan said, 'I am indeed Miao Shan.  Mindful of my 
father's love, I have repaid him with my eyes and arms.'
	Overcome with emotion, her parents embraced her and the 
king said, 'I am so evil that I have caused my daughter 
terrible suffering.'
	Miao Shan replied, 'Father, I have suffered no pain.  
Having given up these human eyes, I shall see with diamond 
eyes.  Having yielded up these mortal arms, I shall receive 
golden arms.  If my vow is true, all this will follow.'
	At these words, the mountain and indeed the whole world 
shook.  Great clouds of many colours descended, a wonderful 
fragrance filled the air and divine flowers rained down 
everywhere.  When the clouds lifted, Miao Shan was revealed 
as the Thousand-Armed and Thousand-Eyed Kuan Yin.  Hovering 
above her parents, she bade them return home and rule justly 
according to the Buddhist faith.  Then the Bodhisattva Kuan 
Yin, accompanied by Shan Ts'ai and Lung Nu, ascended into 
the clouds, the Bodhisattva radiating beauty like the 
harvest moon.
	Weeping and also rejoicing at this revelation, the king 
and queen buried the mortal remains of their daughter and 
built a beautiful shrine over her body.  Then, praising Kuan 
Yin, they returned to the palace and ruled for many years, 
teaching love and compassion and drawing the hearts of all 
in their kingdom into knowledge of the truth of the Buddhist 
faith.

Copyright 1998, Eva Hochgraf
All rights reserved