龍舒增廣淨土文

The Pure Land Dharma-door, as glimpsed in the "Larger Amitābha Sūtra" together with the "Sūtra of the Sixteen Contemplations," speaks of methods of Pure Land cultivation that are both low and high. One who cultivates according to the low method has small merit, and even within the fruition-rank of the "Nine Grades" abides only in the lower grades. One who cultivates according to the high method has great merit, and within the fruition-rank of the "Nine Grades" attains the upper grades. Yet so long as one is born into the nine grades, whether upper or lower, all alike escape the cycle of rebirth and attain undying longevity.

Now, in order first to set forth the fruition-ranks of cultivators high and low, we expound and speak of there being upper grades, middle grades, and lower grades.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE FIRST

The Buddha Amitābha made forty-eight vows to save and deliver sentient beings, among which is the vow that says: When I become a Buddha, if sentient beings throughout the ten directions, with utmost sincerity believing and accepting, wish to be born into My land, then they need only recite My name ten times and they shall be born into My land. If it be not so, I vow not to become a Buddha.

Thus the Buddha already has His vow to deliver beings, relying only upon a person's ten recitations to manifest the heart of utmost sincerity taking refuge in the Buddha.

Therefore, each day at early dawn, we join our palms, turn our face toward the West, bow in homage, and recite "Namo Amitābha Buddha" (aloud). Again we bow in homage and recite the verse of the Great Compassion Bodhisattva. We make a vow once, thus: I vow that those who together recite the Buddha's name may together be born into the Land of Ultimate Bliss, may see the Buddha and end birth-and-death, even as the Buddha vowed to deliver all! When finished reciting, we bow in homage and then withdraw.

With such utmost sincerity, there is no one who shall not be born into the nine grades. Even one in a lower grade shall yet hear the Buddha expound the Dharma. By hearing the Dharma, one gradually ascends to the middle grade and to the upper grade.

QUESTION: What of those who do not know how to read?

ANSWER: Though they do not know how to read, if we teach them to recite this verse by heart they too shall obtain very great blessings and rewards.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE SECOND

Each day at early dawn, join the palms, turn toward the West, bow in homage and recite: Namo Amitābha Buddha. Namo Avalokiteśvara Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva. Namo to all Bodhisattvas, Śrāvakas, and the assembly of supremely virtuous ones (each name ten times).

Again bow in homage and recite the verse of the Great Compassion Bodhisattva praising the Buddha, repenting of sins, and dedicating merit and making vows. The whole verse is recited once, thus:

Among the Buddhas of the ten directions throughout the three times,

Amitābha is the foremost Buddha.

With the nine grades He delivers sentient beings,

His majestic virtue is without limit.

I now wholly take refuge,

And repent of the sins of the three karmas.

Whatever blessings and good deeds there may be,

With single-mindedness I dedicate them all.

I vow and pray that those who together recite the Buddha's name

Shall, by responsive accord, have the Buddha appear according to the time.

At the moment of death, the scene of the Western realm,

The Buddha, clearly present before their eyes.

May those who see and those who hear all be diligent,

And together be born into the Land of Ultimate Bliss.

Seeing the Buddha, ending birth-and-death,

Even as the Buddha delivers all sentient beings.

Bow in homage and then withdraw.

This verse has very great majestic power; it can dissolve all sins and increase all blessings. Whenever one recites it and further adds bowing in homage, burning incense, and prostrating before the Buddha, one increases one's blessings all the more. Doing thus each day, one shall surely be born into the middle grade.

If one teaches others to recite this verse, one obtains very great blessings and rewards.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE THIRD

In every respect one also recites and chants as before; only, at the time of reciting the Buddha's name, in mind one imagines one's own body to be in the Pure Land, before the Buddha, joining the palms and reciting with reverence. When reciting the names of the Bodhisattvas, do likewise. When reciting the names of all Bodhisattvas, Śrāvakas, and the supremely virtuous ones, in mind one imagines one's body to be in the Pure Land, and the sound of one's reciting resounds everywhere, before the Bodhisattvas, Śrāvakas, and supremely virtuous ones. When bowing in homage, likewise imagine oneself within the Pure Land paying homage to the Buddha. When reciting the verse, likewise imagine oneself in the Pure Land, before the Buddha, joining the palms and reverently reciting the verse.

Only when one has images of the Buddha and the Bodhisattvas need one not contemplate in this way. Yet one must imagine those images as the Buddha and Bodhisattvas truly manifesting their bodies here, receiving one's homage and hearing one's recitation. Concentrating single-mindedly in this way, the grade of one's rebirth is also not low (it is very high).

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE FOURTH

A NARRATIVE: When the Buddha Śākyamuni was still in the world, He taught two aged people to recite the name of Amitābha here—of this one should not be in doubt. If a person with utmost mind upholds and recites the dhāraṇī of rebirth, having been reborn, one yet obtains an extension of lifespan (long life) and very great blessings and rewards, ascending to the fruit of the Unsurpassed Forbearance at the rank of Non-retrogression—is this not precious indeed? Mr. Lü Yuanyi recorded these words to encourage cultivation.

To recall again: in the time when the Buddha Śākyamuni was still in the world, there were an old man and an old woman, bent and frail, who used grains of rice to keep count of their recitations. Reciting the name of Amitābha Buddha and praying for the Western realm, each time they recited "Namo Amitābha Buddha" they would drop one grain of rice into a jar. The Buddha Śākyamuni taught them: I have a separate method that is most excellent; I shall teach you to recite the Buddha's name once and obtain a very great number of grains. The two were overjoyed and at once bowed in homage and begged to be taught.

The Buddha told them to recite: Namo to the Western Land of Ultimate Bliss, to the three hundred sixty trillion, one hundred nineteen thousand five hundred [Buddhas] of the same name and same title, greatly compassionate, greatly merciful, Amitābha Buddha. When they poured out the rice and counted, it came to one hộc and one thousand eight hundred grains (that is, two thousand tạ of rice).

The Buddha often used this title to teach the two aged ones. Seeing this, one knows how great is the merit of reciting the Buddha's name—so one ought to understand. (Drawn from the Treatise of the Jewel King.)

If a person is utterly dull and cannot remember to recite that long passage, then keeping to the recitation of the six familiar words will also do. And if one teaches others to recite, one obtains very great blessings and rewards; or one may also uphold and chant the Smaller Amitābha Sūtra, or the Larger Amitābha Sūtra, or other Buddhist sūtras (the Bhaiṣajyaguru Sūtra, the Universal Gate chapter, and so forth).

According to the number chanted, whether much or little, after chanting one dedicates the merit and prays for the Western realm—this too will do. And one may recite the dhāraṇī "Pulling out the very root of all karmic obstacles and attaining rebirth in the Pure Land—the Dhāraṇī." This means: chanting the dhāraṇī of rebirth into the Pure Land. The dhāraṇī of rebirth is chanted thus:

Namo amitābhāya, tathāgatāya, tadyathā. Amṛtod-bhave, amṛta-siddhaṃ-bhave, amṛta-vikrānte, amṛta-vikrānta, gāmini, gagana, kīrtti-kare, svāhā.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE FIFTH

The Buddha asked Ānanda: Do you wish to see those who are in the hells?

Ānanda replied: Yes, I wish to see them, but how can they be seen?

The Buddha taught: Those in the hells are people whose bodies do evil, whose mouths speak evil words, and whose minds think evil things—such are the people in the hells.

It is argued: People in the world, whether good or evil, are nothing beyond the three karmas of body, speech, and mind.

Now to say that all three karmas are evil—this wholly is called black karma, and thus one enters the hells.

If all three karmas are good, this wholly is called white karma, and one is born up into the heavens.

And if among the three karmas there is one good karma, this is called mixed karma, and one also avoids entering the hells.

Therefore, though the karma of body and the karma of mind be evil, yet if the karma of speech recites the Buddha's name, this is likewise called one good karma. This is far better than all three karmas being evil.

How much more so when, while the karma of speech recites the Buddha, the mind is also able to contemplate the Buddha—then the karma of mind is good. The body sits upright, the hand holds a string of beads—then the karma of body is good. When the three karmas are constantly good and used to cultivate the Pure Land, one shall surely be born into the highest grade, the upper birth of the upper grade.

I (Wang Rixiu) once, in the land of Zhenjiang, heard a shrimp-seller. From his single cry of "Shrimp!" I knew that all three of his karmas were evil.

Why so? His body carrying the shrimp is the evil karma of body; his mind wishing to sell the shrimp is the evil karma of mind; his mouth crying out the sale of shrimp is the evil karma of speech. Thus one knows that from a single cry of "Shrimp!" all three karmas are seen to be evil. This is why the Buddha said such a person is one who is in the hells.

Contemplating and examining from this, then before one's very eyes one already sees very many people who are in the hells—how can one not be afraid! Sentient beings, by reason of a deluded mind, do not know cause and effect, and sink into sinful evil—how very pitiable. I, wishing to open, expand, and instruct them—this is called the gift of the Dharma. The gift of the Dharma is a most magnificent kind of giving; the blessings and rewards it obtains—how can they easily be measured!

Someone may ask: When a person recites the Buddha's name once or twice and no more, but keeps reciting it ceaselessly, how shall he escape the Buddha's dislike? It is just as when one calls out someone's name—at most two or three times and no more; but if one keeps calling out endlessly, how shall one keep that person from giving rise to a heart of anger!

Therefore one knows that: To keep invoking and reciting the Buddha's name ceaselessly—in my opinion this is not yet good!

ANSWER: To argue thus is wrong. For sentient beings, from beginningless eons until now, the sins and faults of the karma of speech are more than the mountains and the seas. One must recite the Buddha's name truly very much before one may hope to wash them clean, and even then one fears it not enough. How then can one cling to the name of an ordinary person and compare it with the name of the Buddha, who is the Most Honored One, brimming with loving-kindness and compassion!

Moreover, when the Buddhas open and teach the Dharma-door of reciting the Buddha's name, it is in order to lead sentient beings to goodness in the karma of speech, gradually advancing to goodness in the karma of body and the karma of mind. Therefore, to say that one-pointedly invoking and reciting His name continually is not yet good—how can one cling to the worldly sayings of common talk and thereby disparage the golden-mouthed words by which the Compassionate Father instructs sentient beings?

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE SIXTH

Whoever wholly keeps the vegetarian precepts, and further pays homage to the Buddha, recites the Buddha's name, reads and chants the scriptures of the Mahāyāna, understands the foremost meaning, and uses this merit to dedicate and vow to be born in the Western realm, shall surely be born into the upper grade.

– What is meant by upholding the vegetarian discipline?

– It means: not eating meat, not drinking liquor, not engaging in lust, and not eating the five pungent foods (the five acrid flavors).

– What is meant by keeping the prohibitive precepts?

– It means: such matters as killing, stealing, and sexual misconduct are the three karmas of the body. Lying, embellished speech, double-tongued speech, and harsh speech are the four karmas of the mouth. Covetousness, hatred, and wrong views are the three karmas of the mind. Altogether these are the ten precepts.

If one can keep these ten precepts and not transgress them, it is called the ten good deeds (the Ten Wholesome Acts). If one does not keep them and lets them be transgressed, it is called the ten evil deeds (the Ten Unwholesome Acts).

Keeping these ten precepts completely, one may be born up into the heavens. As for keeping the four earlier precepts and adding the precept against drinking liquor, together these are the five precepts (lay people keep the five precepts). Whoever can keep these five precepts is generally spared from losing the human form.

But if one gives rise to the mind to cultivate the Pure Land, then one is not in this class. Whoever keeps the ten precepts in full, adding the merit obtained as described in the earlier text, shall certainly be born into the upper grade.

And if one keeps only the five precepts while cultivating the Pure Land, one likewise does not fail to be born into the upper grade of the middle class, or the lower grade of the upper class. And if one cannot manage to keep the five precepts, how can one not at least strive to keep the precept against killing? Why so? Because killing is the first among the five precepts. It is also the first among the ten precepts, and likewise the first among the two hundred and fifty precepts of the bhikṣu. Thus the precept (against killing), if one can keep it, makes one a person of Great Goodness. But killing makes one a person of Great Evil.

Therefore the Śūraṅgama Sūtra says: Whoever wishes to kill, why does he not examine himself! Suppose someone were to kill and harm you—would you accept it? It is the same for the lives of creatures (just alike). Therefore one who does not kill obtains the blessing and reward of long life; one who kills meets with the retribution of dying young, of becoming crippled and lame. It is argued: I wish my own life to be long; creatures too wish their lives to be long. If I kill a life in order to satisfy mouth and belly, then the cravings of mouth and belly—when are they ever sated? After one lays down the chopsticks, the savor of the food is already gone, yet the karma of killing still remains.

If one kills to entertain a guest—if that guest knows that I ordinarily do not kill, then that guest will harbor no reproach or displeasure at all. How much more so, since the sin of killing is borne by oneself who commits it (eaten in common, yet the sin is one's own). Therefore the sūtra says: When one comes to be reborn, one comes alone; when one dies, one goes alone. In the cycle of rebirth one bears it alone. The fruits of retribution one carries alone.

Seeing this, how then can one, for the sake of a guest, kill in order to entertain! As for killing to make offerings to one's ancestors, are there not plenty of vegetarian dishes and precious things? Confucius said: Though it be coarse rice and vegetable broth, the offering is still made with reverence; and so long as one has been reverent, then how can it fail to be acceptable.

But the offering rite lies not only in the food; what is most needful is to burn incense, chant the scriptures, and rely upon the power of the Buddha, in order to pray for and rescue the departed soul—then the departed soul shall surely attain rebirth on high and escape death. Therefore the offering rite is in no way determined to lie in killing.

If anyone can keep this single precept against killing and then cultivate the Pure Land, he shall not abide in the lower grade (he shall be born into the middle grade or the upper grade).

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE SEVENTH

With the vegetarian discipline keeping oneself clean, with a pure heart and tranquil thought (calming the mind, free of deluded imaginings), sit with the face turned toward the West, eyes half-closed and gently lowered, and contemplate the true body of golden hue, the Buddha Amitābha in the Western realm, within a pond of the seven jewels, seated upon a very great lotus flower, His body one trượng six tall (ten meters sixty); at the point between His eyebrows is a single ray of radiant light shining forth; His face of golden hue, His body also of golden hue.

Then, stilling the mind, concentrate solely upon the white ray of light, not allowing the slightest stirring of any other deluded thought; with eyes half-closed (only a sliver open), one shall in all things see the Buddha. Thus, with each and every thought, let no thought forget Him. Doing thus over a long time, the mind's contemplation becomes ripe and practiced, and naturally, by responsive accord, one is able to see the whole body of the Buddha.

This method is indeed of the highest order. That is to say: when the mind contemplates the Buddha, then this very mind is the Buddha. It has, moreover, a more excellent portion than recitation by mouth. The later body (the body of the next life) shall surely be born into the highest grade, the upper birth of the upper grade.

In the Tang dynasty, Mr. Qifang and Mr. Yuanguo, the two of them, constantly cultivated this contemplation; in only five months they knew of themselves that their bodies went to the Pure Land, saw the Buddha, and heard the Buddha expound the Dharma (this narrative will appear in the fifth volume). Not only here is the method of contemplation taught—it is set forth in full in the Sūtra of the Sixteen Contemplations.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE EIGHTH

Contemplate the body of the Buddha Amitābha as very tall and very great. Seated upon the lotus flower, likewise tall and great in fitting proportion. Again concentrate solely upon the space between the eyebrows, where a single ray of white radiant light flashes forth. Each and every detail as stated in the earlier passage. This method of contemplation is truly of the highest order. For when the mind contemplates the Buddha, this very mind is the Buddha. When the thought of contemplation is great, then the wholesome mindfulness is also great. If not so, then contemplating a small image will also do. But one must be wholly concentrated and refined, not letting scattered and deluded thoughts intrude.

In the Sūtra of the Sixteen Contemplations it says: Contemplate the Buddha Amitābha, His whole bodily features and His radiant light, brilliant as a hundred thousand myriad koṭis of Jambūnada gold. The Buddha's body is six hundred thousand koṭis of nayutas, as many as the sands of the Ganges, of yojanas in height. The white ray of light between His eyebrows covers entirely five Mount Sumerus. His eyes are clear as the waters of the four great seas, white and blue distinctly seen, and with loving-kindness free of conditions He embraces and delivers sentient beings.

Merely to speak of one Ganges-sands of yojanas is already so vast that it cannot be told. How much more so when it comes to six hundred thousand koṭis, and myriad-koṭi Ganges-sands of yojanas?

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE NINTH

Contemplate the Buddha Amitābha, and contemplate the venerable Avalokiteśvara Bodhisattva, whose body too is tall and great—eighty myriad koṭis of nayutas of yojanas. The body of deep golden hue; the palm of the hand brings forth lotus flowers of many hues and many colors, having eighty-four thousand rays of radiant light, gentle and cool; whoever meets that light is freed of sickness and freed of affliction, for by His precious hand He leads and guides sentient beings.

Next contemplate the venerable Mahāsthāmaprāpta Bodhisattva. His body too is eighty myriad koṭis of nayutas of yojanas; over His whole body there is radiant light glowing with golden hue; only those sentient beings who have the affinity are able to see that radiant light.

Next contemplate one's own body as born into the Western Land of Ultimate Bliss, within a lotus flower, seated cross-legged in the full-lotus posture, within a lotus-bud; then contemplate the lotus flower opening, and one sees the Buddha, sees the Bodhisattvas filling all of empty space.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE TENTH

In cultivating the Pure Land, give rise to the mind to save and deliver sentient beings, give rise to the mind of utmost sincerity, give rise to the mind that is firm and resolute, give rise to the mind that is deep and profound, and further add homage and recitation of the Buddha's name. Thus, in the present life one is favored with His protection. And the later body (the next life) shall surely be born into the highest grade, the upper birth of the upper grade.

To give rise to the mind to save and deliver sentient beings is: I vow to be born into the Pure Land, to behold the Buddha and attain the Way, and then to return to deliver all sentient beings sunk and submerged in the sea of suffering—not to deliver oneself alone.

To give rise to the mind of utmost sincerity is: with utmost sincerity to take refuge in and turn toward the Buddha, not carelessly (not negligently).

To give rise to the mind that is firm and resolute is: firmly and resolutely to advance in cultivation, ever without retrogression.

To give rise to the mind that is deep and profound is: the place where one applies the mind is deep and profound, going straight toward the Pure Land. Like one who dives deep to the bottom of the sea in order to find and obtain the precious pearl. The Buddhas of the three times together with all sentient beings throughout the dharma-realm all alike arise from a single mind. If my mind is thus, how shall I not be born into the highest grade, the upper birth of the upper grade?

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE ELEVENTH

Feeding the Saṅgha, making offerings to the Buddha, burning incense, presenting flowers, hanging banners, raising stūpas, reciting the Buddha's name, paying homage and repenting—each act revering and serving the Triple Gem. Using this merit to dedicate and vow to be born in the Western realm—this too will do. Or, for the sake of whatever in this world has benefit and profit, we expediently teach people: thus, being a child one must dutifully care for one's parents; being an elder brother one must love one's younger siblings; being a younger brother one must respect and be obedient to the elder; within the women's quarters (the household) how should there not be complete goodness; within the clan how should there not be harmony.

Toward the people of one's hamlet and village, kin and relations, treat one another with rites and righteousness, and do kindness and favor to one another. Even to the point that one who serves the sovereign does so wholeheartedly for the country; one who holds office is benevolent and benefits the people. Being a superior, one skillfully harmonizes the multitude.

Being a subordinate, one diligently serves those above; or one instructs the ignorant and deluded; or one helps the orphaned, the destitute, and the weak. Or one helps those in urgent distress; or one gives to the poor and needy; or one repairs bridges and digs wells; or one gives medicine and gives food; or one diminishes one's own portion to nourish those in want, benefiting others (other people); or one gives away wealth to profit others while diminishing one's own share a little; or one teaches people to do right; or one praises good deeds and restrains evil deeds.

According to one's strength and according to circumstance, do all the good deeds in the world, and with this merit dedicate and vow to be born in the Western realm—this too will do.

Or, for the sake of all the benefit and profit in this world—whether large or small, whether much or little—even taking a single coin to give to a person, or holding up a single bowl of water for a person, even to picking up a single thorny branch in the road so that those passing by do not tread upon it—this too is a good deed, and one also gives rise to a single thought, thinking thus: With the merit of doing this small and trifling deed, I dedicate it and pray to be born into the Western Land of Ultimate Bliss—this too will do. Constantly cause the mind to hold to such a thought, allowing no interruption; with each and every thought aiming toward the Land of Ultimate Bliss—then it is determined that one day one shall be born into the highest grade, the upper birth of the upper grade.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE TWELFTH

In the Sūtra of the Sixteen Contemplations, the Buddha taught: Whoever wishes to be born in the Pure Land must cultivate the three kinds of blessings:

1/ Dutifully caring for father and mother, serving teachers and elders, with a heart of loving-kindness not killing, and cultivating the ten wholesome karmas.

2/ Receiving and keeping the method of the Triple Refuge, keeping all the precepts in full, and not transgressing the dignified deportment.

3/ Giving rise to the bodhi-mind, believing deeply in cause and effect, reading and chanting the scriptures of the Mahāyāna. Exhorting people to cultivate and practice—these are the three correct causes of pure karma of the Buddhas of the three times.

The Triple Refuge is: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Saṅgha.

THE DHARMA-DOOR OF CULTIVATION AND UPHOLDING

THE THIRTEENTH

I (Wang Rixiu), surveying throughout the canon of scriptures, find no place that speaks of the practice of depositing treasure into the underworld. Therefore I respectfully exhort the people of the world not to contrive the depositing of treasure, which is a useless waste of expense.

One ought rather to invite the assembly of the Saṅgha, prepare offerings and make them, and with single-minded mind pray for the Western realm—then one shall surely attain rebirth. If, instead of doing so, one practices the depositing of treasure into the underworld, then one's mind is resolutely set upon the underworld, and at death one shall go straight into the underworld without fail.

Why so? It is just as if there were a person who refused to act according to the conduct of a gentleman and to befriend the worthy and the gentlemanly, but instead bent his back to bribe and curry favor with the wardens of the prison below in the realm of the dead, awaiting the time of entering prison, intending to use that money to ransom his sins—is this not mistaken?

A DISCOURSE ON EATING FLESH

A DISCOURSE SPEAKING OF EATING MEAT

The Śūraṅgama Sūtra says: There are immeasurable causes and conditions why one ought not to eat meat. The flesh of the various kinds of sentient beings is fundamentally not a thing for us to eat. Why so? Because animals have a sentient nature like ours; they know pain, know itching, know suffering, know joy—no different from us. But because we, for so long, with ears accustomed to hearing and eyes accustomed to seeing, have taken it to be a thing that is right, never suspecting that the sins and faults are as numberless as the sands—and who has ever examined this?

Therefore, whoever among us is able to cut it off and abandon it, that person is then fit to be called a person of the highest order, or a Bodhisattva who saves and delivers sentient beings. As for one who cannot yet manage to cut it off entirely, then provisionally and as an expedient he is permitted to eat the three kinds of pure flesh, gradually reducing it.

The three pure fleshes are: not seeing the killing, not hearing the killing, and not suspecting that the creature was killed for one's own eating—these are the three kinds of pure flesh.

Furthermore, if at a meal there are two dishes, then one should reduce by one dish. For instance, where two meals of meat would be fitting, one ought to take one vegetarian meal.

People of the world have a fixed measure of emolument and fortune; doing thus, one gains an increase of lifespan (long life).

Then it is said: One ought, on behalf of the sentient beings (that were killed), to recite and chant prayers for their deliverance, that their grievances may be resolved and their sins dissolved.

According to the words of King Yama, spoken to the man Zheng Lin, one knows that whoever, with utmost sincerity and on behalf of those sentient beings, recites the name of the Buddha shall surely attain rebirth.

A DISCOURSE ON THE SEATED FORM OF AVALOKITEŚVARA

A DISCOURSE SPEAKING OF THE SEATED FORM OF THE VENERABLE AVALOKITEŚVARA

Examining what is said in the canon of scriptures: the Buddhas and Bodhisattvas have hands, feet, and all six faculties upright and proper; therefore there is the phrase "the four-times-eight upright and dignified [marks] of Avalokiteśvara Bodhisattva." Because He possesses the forty-eight upright and dignified marks, sits in the full-lotus posture with sovereign and unimpeded spiritual penetrations, and according to the responsive accord of sentient beings emits radiant light to save and deliver them, He is called the Bodhisattva Who Contemplates with Sovereign Freedom. People of the present age imitate this and also sit with one leg drawn up and arms outstretched, then say: "Here am I, the sovereignly free Avalokiteśvara"—this is greatly mistaken.

NAMO TO THE ORIGINAL TEACHER ŚĀKYAMUNI BUDDHA

END OF THE FOURTH VOLUME