In the Lotus Sutra, Shakyamuni Buddha called the Quan Yin Method the "Dharma Lotus Method" or the "Lotus Method"; in the Diamond Sutra, he called it the "Diamond Method"; in Amitabha Sutra, he named it as the "Method of the Pure Land ". Perhaps because of these different names, it's quite easy for us to get confused Since sentient beings have different basis and levels, Shakyamuni used different names to explain the same method to them. Actually there are not so many different methods.

Quan Yin practitioners, after receiving initiation from Master and being reconnected with the power, will start to join the greatest group in the universe. But they still have to grow up slowly. Only after initiation, can we be regarded as beginning to develop our true human qualities; before that, we can only be called half human, now we are truly complete human. However, if we do not practice diligently, of course our affinity, life and personality won't change much, and people will not see right away that we have changed a lot. But a diligent spiritual practitioner can get to know the benefits of spiritual practice and the power of sound meditation within a very short time, in a couple of days or one week, for example. They can feel the change in their personal life and personality, and the development of wisdom, which are greatly different from before.

The "magnetic field" of Quan Yin practitioners will surely change and become different from what it was before. It will only attract good things and never attract the bad things, because this "sound stream" will change and cleanse our bad magnetic field and keep only the good things. Previously, there were holes in our magnetic field: some are good and some are bad. The good places attract the good, while the bad places attract the bad. Therefore now we use the "sound stream" in the universe, this power of creation or the original power to fix up our magnetic field, and cleanse all the bad places.

1. The ancient Zen masters mentioned that "outside the scriptures, apart from tradition". What does it mean?
2. Many people read the Shurangama Sutra and know that it is the ultimate method. But why very few people know how to practice it?
3. Many people make great effort to recite the Great Compassion Mantra for many hundreds of thousands of times. So do the Tibetans as well as the Aulacese (Vietnamese). But why hasn't anybody become Quan Yin Bodhisattva?
4. Why will one receive blessings through reciting the name of Amitabha Buddha?
5. There was an old woman in China who recited Namo Amitabha every day. How come, after some time, the beans didn't have to be taken by hands and jumped to the other side all by themselves?
6. Is Buddhist chanting good? Will one earn merits through Buddhist chanting?
7. Sometimes we find the places are so bright. Has any Buddha and Bodhisattva come to give light and help us?
8. In the Bible, it says God made two kinds of light—one is the daylight and the other is dark light. How come there's light in the dark?
9. Someone was originally walking on the road safely without any problem, but why did he suddenly encounter an accident?
10. Why do spiritual practitioners have less disasters and illnesses?
11. After Quan Yin practitioners die, why don't ghosts and Yama dare to approach them?
12. Why can we understand all beings, like birds and ants or even more subtle beings, after entering the "sound stream"?
13. What does it mean by "requite the fourfold kindness from above, and relieve the suffering of the three life-paths below"?
14. Which three parts does the Quan Yin Method include and combine?
15. Why isn't it the ultimate level even when we see the image of Amitabha Buddha?
16. Why do we have blessings by reciting Buddha's names?
17. Why do we still have so many troubles after reciting Buddha's names so much? Why is our wisdom still not opened nor can we become Buddha?
18. What does it mean by "formless dharma", "names which can be spoken are not eternal names" and "all teachings (dharma) are empty of characteristics. They are neither born nor die; neither defiled nor pure; they neither increase nor diminish. Therefore, in emptiness there is no form, nor feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sight, sound, smell, taste, objects of touch, or Dharma; no realm of sight up to even no realm of consciousness"?
19. Why is the ear faculty practice the method of all-pervading realization?