Bodhisattva, What Color is Your Neck?

When it comes to right speech, can Buddhist practitioner Ching Pan follow the example of Green-Necked Avalokitesvara? Could you?

By Ching Pan

Photo by Miho Liu via Flickr

I still remember an afternoon years ago, attending the class “Fo Guang Essential Guides to Buddhism: Bodhisattva Practice” at Fo Guang Shan (FGS) Hsi Lai Temple in Hacienda Heights, California. Our textbook said that the term “bodhisattva” is derived from Sanskrit, where “bodhi” means “enlightened” and “sattva” means “sentient being.” Anyone who becomes awakened to the suffering, emptiness, and impermanence of life, and aspires to seek the Buddha’s path while guiding sentient beings, whether a monastic or a layperson, regardless of social status, as long as they give rise to the bodhi mind, qualifies as a bodhisattva.

The teaching Venerable introduced how the bodhisattva Avalokitesvara manifests in various forms to rescue those in suffering and distress. Thus, the representations of this bodhisattva have distinct characteristics. To wit: the “White-Robed Avalokitesvara,” “Bamboo Grove Avalokitesvara,” “Fish Basket Avalokitesvara,” and so on. (Some say there are thirty-three manifestations.) 

I was feeling drowsy in class, but became fully alert when the term “Green-Necked Avalokitesvara” was mentioned —likely because that name contains the Chinese character for “green,” which is also part of my own name.

As the name suggests, the “Green-Necked Avalokitesvara” has a green neck. Why is that? The legend goes that after Avalokitesvara Bodhisattva subdued demons and rescued sentient beings, in order to prevent poisonous toxins from spreading and harming others, she swallowed the poison, causing her neck to turn green. The Green-Necked Avalokitesvara, also known as “Avalokiteshvara Bodhisattva of the Green Neck,” eradicates all fears and hardships. It is said that if sentient beings devoutly recite her name, they can transcend fear and adversity, attaining liberation.

I remember the teaching Venerable comparing harmful speech to poison, asking us: “Is harmful speech like poison? Can we follow the example of the Green-Necked Avalokitesvara and swallow the harmful words instead of uttering them?” He then encouraged us not only to refrain from harmful speech but also to speak more kind-hearted words.

I sometimes think I am incapable of doing so. I’m not sure why it started — maybe after a few experiences where I misjudged people’s intentions — I began to doubt the sincerity behind compliments and encouragements. Some people say nice things to push you into doing something because they themselves don’t want to do it! Could it be that I also don’t genuinely say nice things?

FGS founder Venerable Master Hsing Yun wrote about how we relate to words and actions in his book, Humble Table, Wise Fare:

“To trust words without observing deeds is the folly of the wise; To trust deeds without observing words is the wisdom of fools; To observe both words and deeds is the wisdom of the wise; To observe neither words nor deeds is the folly of fools.”

I have also realized that while some truthful remarks may hurt, they hold more value than empty compliments. The key is to articulate potentially hurtful words with care and sensitivity. The proverb goes: “A kind word warms three winters; a harsh word chills like a bitter June.” This principle is echoed in the Contemplation of the Buddha of Infinite Life Sutra, emphasizing that coarse language harms oneself and others—it is harmful to all. Cultivating and using good language benefits oneself and others—it is mutually beneficial.

Speaking truly is an art form.  Ernest Hemingway said, “It takes two years to learn to speak, and a lifetime to learn to shut up.” Likewise,  Venerable Master Hsing Yun wrote, (also in Humble Table, Wise Fare):

“Words spoken in joy often lack discretion; Words spoken in anger often lack propriety.
Words spoken in sorrow often lack moderation; Words spoken in happiness often lack composure.”

These lines highlight how our emotions can influence our speech. In moments of joy, individuals may become carried away by their emotions and speak without careful consideration, lacking discretion. When angry, people may speak impulsively or without regard for social norms, lacking propriety. During times of grief, emotions may fluctuate greatly, leading to unstable or inappropriate speech, lacking moderation. In moments of happiness, excessive excitement or exuberance may result in inappropriate behavior or speech, lacking composure.

Reflecting on these insights, we might ask ourselves, are we mindful of our words and the impact they may have on others? 

What color is your neck? 

Ching Pan

A Taiwanese immigrant, Ching Pan has immersed herself in Buddhism through Fo Guang Shan Hsi Lai Temple, and strives to practice mindfulness and compassion daily. Her interests also include psychology, philosophy, and social engagement, all of which she explores through writing.