[Practice Section] Practices for Letting Go of Fear

What do you do when fear strikes?

The Buddha has taught the practice of recollecting the Buddha, the Dharma, and the Sangha; scriptures also recommend chanting the sacred names of Buddhas and Bodhisattvas, cultivating loving-kindness, and practicing meditation; the Thai meditation master Ajahn Chah would go to cemeteries to confront fear directly—for once the fear of death is transcended, there is nothing left to fear.

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Practice 1: Recollection of the Buddha, the Dharma, and the Sangha


In Saṃyukta Āgama discourses 980 and 981, the Buddha instructed merchants traveling through the wilderness and monks practicing in secluded, remote locations that if they felt terror causing their hair to stand on end, they should focus their minds on recollecting "three things"; by doing so, they would be free from fear.

What are these "three things"? The Buddha said: "Contemplating the qualities of the Tathagata, the Dharma, and the Sangha."

Contemplating the qualities of the Tathāgata: Since the Buddha—the World-Honored One—has attained supreme, perfect enlightenment and is thoroughly liberated from the cycle of birth and death, the suffering of illness, and afflictions, he is free from all fear and dread. Naturally, he is able to dispel the fears of those who call him to mind.

Contemplating the Dharma: The true teachings and precepts expounded by the Buddha not only help sentient beings distance themselves from the blazing fires of afflictions, but—if practiced accordingly—enable them to swiftly comprehend, draw close to, and even personally realize the path to enlightenment.

Contemplating the Sangha: Because the disciples of the World-Honored One conduct themselves in accordance with wholesome teachings and follow the correct path of cultivation, they serve as a fertile field in the world—worthy of offerings and ideal for cultivating merit. Thus, reflecting on these three aspects enables one to dispel fear.

Finally, the Buddha recited the "Verse of Joyful Offering" for the merchants who were seeking the Dharma. The essence of the teaching is that, by making offerings to the Three Jewels—the Buddha, the Dharma, and the Sangha—with mindful contemplation, right view, and pure requisites, one gains immense merit and is assured of enduring peace and happiness. Such practice ensures safety in travel, well-being by day and night, and protection from harm. Furthermore, by acting with wisdom, diligently cultivating the roots of goodness, revering the World-Honored One with a sincere heart, perceiving the world as it truly is through right view, and steadfastly advancing along the Noble Path, one will ultimately transcend all defilements and achieve complete liberation from the ocean of suffering—a state known as "possessing manifold virtues."

Furthermore, the “Sutra of Immeasurable Life” recounts the circumstances under which Amitabha Buddha—while still a bodhisattva practicing on the causal ground—made the vow to attain Buddhahood. Countless eons ago, having been a king, he was filled with spiritual joy and awakened the supreme resolve for enlightenment upon hearing the teachings of Lokesvararaja Buddha. He renounced worldly life to become the monk Dharmakara and diligently cultivated the Bodhisattva path. Before Lokesvararaja Buddha, he made a magnificent vow to establish a realm of peace and bliss in order to liberate countless suffering beings: "I vow to attain Buddhahood and universally fulfill this pledge: to dispel all fear and bestow profound peace and security." This profound vow not only laid the groundwork for the more specific Forty-Eight Vows but also brought into being the "Amitabha Pure Land"—the Western Land of Ultimate Bliss—destined to bring all beings to spiritual maturity.

The "Universal Gate" chapter of the Lotus Sutra is perhaps the most widely known text regarding liberation from all fears through the recitation of the names of Buddhas and Bodhisattvas. The chapter opens with the Bodhisattva Akṣayamati respectfully asking the Buddha why the Bodhisattva Avalokiteśvara bears the name "Avalokiteśvara" (meaning "He Who Observes the Sounds of the World"). The Buddha explains that this is because Avalokiteśvara made a profound and vast vow: "If immeasurable, countless sentient beings suffering from various afflictions hear the name of Avalokiteśvara and recite it with single-minded devotion, the Bodhisattva will immediately perceive their voices and grant them all liberation." Thus, whenever one faces peril—whether it be raging fire or flood, drifting into the land of Rākṣasa demons, encountering harassing Yakṣas or Rākṣasas, facing physical harm, being bound in shackles and chains, or traversing dangerous paths while carrying precious treasures—one need only recite the name of Avalokiteśvara with a focused mind. The Bodhisattva bestows the gift of fearlessness upon sentient beings, not only liberating them from their immediate predicaments but also helping them swiftly transcend the root causes of fear born of ignorance—namely greed, hatred, and ignorance.

Practice 2: Cultivating Loving-Kindness

According to Theravada Buddhist records, chanting the Mettā Sutta (Loving-kindness Discourse) can protect practitioners, shield them from calamity, and bring them happiness.

The Metta Sutta originated from the Buddha's teaching to a group of monks on using "loving-kindness" (Mettā) to overcome fear. The method is remarkably beautiful yet extremely simple, allowing it to be contemplated and practiced at any time.

How does "loving-kindness" become a powerful weapon against fear? Let us first return to the time of the Buddha. More than 2,500 years ago, in a forest in India during early summer, a group of monks—having received teachings from the Buddha—entered the woods with great enthusiasm to begin their practice. The tree spirits inhabiting the grove, seeing the monks meditating beneath the trees, panicked and vacated their arboreal homes. They assumed the monks would soon depart, yet the monks remained, diligently devoted to their practice with no sign of leaving. The tree spirits decided to scare the monks away, conjuring terrifying forms and sounds while emitting foul odors. Distressed and unable to find peace, the monks asked the Buddha to help them find a different place to practice. However, the Buddha instructed them to return to the forest and bestowed upon them a potent remedy: "loving-kindness"—the capacity for mutual friendliness and goodwill. The step-by-step method for cultivating this loving-kindness, as taught by the Buddha to the monks, is the Metta Sutta.

In the Metta Sutta, the Buddha instructs bhikkhus—before practicing the meditation on loving-kindness—to first cultivate fifteen inner virtues, such as uprightness, docility, gentleness, humility, and the guarding of the sense faculties. Subsequently, they are to practice wishing happiness and well-being for all beings in their hearts. The scope of this well-wishing must be all-encompassing, embracing every being: "whether weak or strong; long, large, or medium-sized; short, subtle, or gross; visible or invisible; near or far; already born or yet to be born." Next, one must cherish all beings with the same loving-kindness a mother holds for her only child, using this profound love to dissolve all sense of discrimination. Finally, this boundless loving-kindness is to be radiated to fill the ten directions. When one’s heart is thus suffused with loving-kindness, it becomes free from barriers, hostility, and hatred—and in the absence of such hindrances, fear naturally vanishes.

However, when our hearts are filled with a generous and abundant loving-kindness, we must constantly keep this intention in mind—whether standing, walking, sitting, or lying down. Indeed, whenever we are awake, we should firmly establish this thought. By doing so, we not only transcend fear but also enter the “state of mind abiding in the Brahmavihāras" and attain the serene, tranquil realm of Nirvana. Such a person will no longer be swayed by other notions or wrong views. Possessing sufficient Right View, they are free from sensual craving and will no longer enter a mother's womb to be reborn.

Practice 3: Training the Mind through Meditation

How did the Thai meditation master Ajahn Chah deal with the emotion of fear? He taught that one must "train" the mind and force oneself to confront the object of fear directly until it is overcome.

For seven years, Ajahn Chah wandered the countryside along the Thai-Lao border, seeking secluded spots to practice and cultivate his mind. He once compelled himself to confront his deepest fear—death: "You must have the courage to act, the courage to practice. If you have never been to a cemetery, you should train yourself to go. If you dare not go at night, then go during the day; gradually train yourself to go later and later until you can go at dusk—and stay there. Then, you will see the fruits of your practice."

It begins with "facing" the fear: first, summon the courage to confront the object of your fear; then, take action by moving toward it step by step. As you draw closer, carefully observe and clearly perceive the changes the fear stirs within you. Through this process of sustained awareness, your capacity to face fear will gradually grow. Ultimately, when you realize that the fear itself is an inescapable reality—and when, through repeated inner cultivation, you gain the strength to fully accept the object of that fear—you will naturally break free from the emotion of fear itself. This is what the Chan master meant when saying, "You will see the fruits of your practice."

In the process of training the mind, the Chan master reminds us not to be led by our impulses or to succumb to our emotions. He describes the terror of being in a graveyard: "I couldn't even feel my feet touching the ground; I just wanted to leave immediately." Yet, he persisted in staying there, observing the shifting nature of the fear within him, until he realized that the true object of his fear was death itself—and that there is no escaping death. The Chan master recounts: "The moment that thought struck me, my perception seemed to shift instantly; all fear vanished completely—as easily as turning over one's palm. It was truly extraordinary... fearlessness took the place of the fear I had felt before." Once one recognizes the true nature of things and understands that all phenomena arise from the convergence of causes and conditions, fear naturally dissolves, leaving one free from dread.

Reference: A Still Forest Pool: The Insight Meditation of Achaan Chah


Related articles: 

Understanding Fear: What Are You Afraid of?

Cultivating the Four Powers to Transcend the Five Fears

A Terrifying Event That Could Cause the Disappearance of the True Dharma

Story Section: What Is Truly Worthy of Fear

[Practice Section] Practices for Letting Go of Fear

Resource: Issue 430 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 梁金滿
Translation: Christina
Editing: Keith Brown, Patricia Yang