English (machine translation)

Language: English
Extent: 54 passages, 9,275 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1950 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 54 parts

Text

1.1

Compiled by the śramaṇa Zhili of Siming.

As for this Great Dhāraṇī, ever since my childhood I was fortunate to be able to recite it orally, yet without understanding the method for its practice. Later, having studied the Tiantai doctrine and contemplation, I examined its sūtra text and found its contemplative wisdom and phenomenal rituals entirely sufficient for practical application; I have therefore briefly set them forth, so that it truly may serve as a guide for myself. Now, the ritual procedures established by Zhizhe comprise four kinds in all. What are the four? The first is called Constant Sitting, which is the One-Practice Samādhi of the *Sūtra of Mañjuśrī's Questions*. The second is called Constant Walking, which is the Buddha-Standing Samādhi of the *Pratyutpanna Sūtra*. The third is called Half-Walking and Half-Sitting, which are the two samādhis of the Bare-Shouldered Practice and Samantabhadra from the two sūtras *Vaipulya* and *Lotus*. The fourth is called Neither-Walking-nor-Sitting, which includes ritual procedures relying on various sūtras as well as the cultivation of contemplation across good, evil, and indeterminate [states], collectively called the Samādhi at One's Own Will. According to the present sūtra, it does not restrict one exclusively to sitting, solely to walking, or to alternating them equally, nor does it allow one to give free rein to the three natures while observing within them; rather, it enjoins recitation and maintenance in accordance with the Dharma for twenty-one days, which falls under the category of ritual procedures based on sūtras within the Samādhi at One's Own Will. Now, based on the fundamental sūtra, I present ten points: first, adorning the bodhimaṇḍa; second, purifying the three karmas; third, the sīmābandha; fourth, performing the pūjā; fifth, inviting the triratna and devas; sixth, praising and expressing sincerity; seventh, making prostrations; eighth, making praṇidhānas and maintaining the mantra; ninth, kṣamā; tenth, practicing contemplative practice. Furthermore, utilizing the Lotus Samādhi to supplement the visualization, I have annotated beneath the phenomenal rituals, so that practitioners need not consult other texts.

1.3

First: Adorning the Bodhimaṇḍa. The sūtra states: "Dwelling in a pure chamber, hang banners and light lamps, using incense, flowers, food, and drink for pūjā." The *Bailu* (*Ritual for Invoking Avalokiteśvara*) states: "One should adorn the bodhimaṇḍa, smear the ground with fragrant paste, hang various banners and canopies, and install the Buddha image facing south, with the Avalokiteśvara image set separately facing east. At present, one should install an image of Thousand-Armed and Thousand-Eyed Avalokiteśvara, or forty-armed; if there is no such image, it is acceptable merely to be before a six-armed or four-armed image, or even simply Avalokiteśvara's bodily likeness; it is also of no hindrance to install further images of Śākyamuni, Mahāsthāmaprāpta, and so forth." There should be no more than ten practitioners, who should sit on the ground facing west; if the ground is low and damp, set low-legged platforms. One should do one's utmost to make offerings day after day; if that cannot be managed, on the first day there must not be an absence of giving. The *Fuxing* states: "Although the mind and mouth are refined and sincere, they must be aided by merit. Doing so day after day is all the more superior; if one fears one's strength will not suffice, it is permissible to do so from the first day onward. One must first measure one's own wealth and resources so as to exhaust them entirely [in offering]." The sūtra states: "If sentient beings seeking wishes in the present life cleanly maintain the pure precepts for twenty-one days and recite this dhāraṇī, their wishes will certainly be fulfilled." According to this, practitioners must take twenty-one days as one period; it absolutely must not be decreased. According to the *Lotus Samādhi*, prior to the main practice, one performs expedient methods for seven days, so that both phenomenal rituals and principle-contemplations are thoroughly mastered, and one furthermore seeks divine protection so that there may be no hindrances.

1.4

Second: Purifying the Three Karmas. The sūtra states: "One who recites this divine mantra arouses the vast and great bodhicitta, vows to deliver all sentient beings, physically maintains the pure precepts, dwells in a quiet chamber, bathes purely, wears clean clothes, restrains the mind in one place, and no longer pursues other conditions." The *Lotus Samādhi* states: "When first entering the bodhimaṇḍa, one should bathe with fragrant water and wear clean and pure clothes, such as the grand robe and newly dyed garments; if there are no new ones, one should take the finest among one's existing clothes to serve as the garments for entering the bodhimaṇḍa. If thereafter one leaves the bodhimaṇḍa to go to an impure place, one should remove the pure clothes and put on impure clothes; when the business is done, one should bathe, put on the original pure clothes, and enter the bodhimaṇḍa to practice the ritual (the above is all from the *Lotus Samādhi* text)." Even if throughout an entire day one does not reach an unclean place, one must still bathe once. Throughout the entire period, one must strictly avoid idle chatter and all social encounters and polite inquiries. Throughout the entire period, one must direct one's thoughts according to the sūtra, not contemplating worldly affairs for even a single thought-moment; if answering the call of nature or eating and drinking, one must also maintain mindfulness without letting it scatter, and upon concluding the business immediately enter the bodhimaṇḍa, not making pretexts to delay. In general, bodily action concerns permission and prohibition; verbal action concerns speech and silence; mental action concerns śamatha-vipaśyanā. Practitioners must rely on a good teacher to inquire and receive instruction, and only after knowing it may they practice it; take care not to act on one's own authority.

1.5

Third: Sīmābandha. On the opening day, prior to paying homage, the practitioner should mark out the boundary around the place of practice in accordance with the Dharma. The sūtra states: "As for the method of sīmābandha: take a knife, recite the mantra over it twenty-one times, and draw a line on the ground to make the boundary; or take pure water, recite the mantra over it twenty-one times, and scatter it in the four directions to make the boundary; or take white mustard seeds, recite the mantra over them twenty-one times, and throw them in the four directions to make the boundary; or make the boundary wherever thought reaches; or take clean ash, recite the mantra over it twenty-one times, to make the boundary; or recite the mantra over five-colored thread twenty-one times and encircle the four sides to make the boundary—all are permissible. If one can receive and maintain it in accordance with the Dharma, results will naturally be achieved." The sūtra states: "All may be practiced according to convenience."

1.6

Fourth: Performing the Pūjā. After having established the sīmābandha in accordance with the Dharma, the practitioner proceeds before the Thousand-Eyed image. First spreading the mat and standing erect, one should contemplate: 'All the triratna and the sentient beings of the dharmadhātu are non-dual and without distinction from my own body and mind. The buddhas are already awakened, while sentient beings are still deluded; for the sake of overturning sentient beings' deluded obstacles, I pay homage to and serve the triratna.' Having formed this thought, one should chant orally:

1.7

"With utmost reverence, with whole mind I pay prostrations to the eternally abiding triratna of the ten directions." (After one prostration, burn incense and scatter flowers; the leader chants:) "Let all assembled kneel with the right knee touching the ground, solemnly holding incense and flowers to make pūjā in accordance with the Dharma. May this cloud of incense and flowers fill the realms of the ten directions; may every buddha-land have immeasurable fragrant adornments, fully complete the bodhisattva path, and accomplish the fragrance of the Tathāgata." (At this point, visualize: "These incense and flowers of mine pervade the ten directions to form a subtle, wondrous platform of bright light, with music of devas, celestial precious incense, celestial delicacies, celestial precious robes, and inconceivable, wondrous dharmic sensory objects. Each and every dust mote emits all dust motes; each and every dust mote emits all dharmas, revolving without obstruction and mutually adorning, reaching everywhere before the triratna of the ten directions. Before the triratna of the dharmadhātus of the ten directions, in all cases my body is present performing pūjā, each and every one fully pervading the dharmadhātu, without mixture and without obstruction among them, carrying out buddha-work to the exhaustion of the future, universally perfuming all sentient beings of the dharmadhātu. Being thus perfumed, may all arouse the bodhicitta, together enter the unborn, and realize the buddha-wisdom." Having visualized, say:) "The pūjā concluded, with utmost reverence."

1.8

Fifth: Inviting the Triratna and Devas. (After the practitioner has universally made pūjā with directed mind, kneeling with the right knee touching the ground and burning incense, one should contemplate: Although the triratna is pure and free from obstacles, yet by virtue of same-essence compassion it protects and is mindful of all beings; if one can extend invitations with the three karmas, they will surely arrive without arriving, pulling out suffering and bestowing joy. However, one must be exceedingly sincere, thrice inviting each position with earnest devotion, and there will surely be an efficacious descent. Chant as follows:)

1.9

"With whole mind I invite: Namo our fundamental teacher, the World-Honoured Śākyamuni."

1.10

"With whole mind I invite: Namo the World-Honoured Amitābha of the Western Land of Ultimate Bliss."

1.11

"With whole mind I invite: Namo the World-Honoured Sahasrasūryaprabharāja of immeasurable koṭis of kalpas in the past."

1.12

"With whole mind I invite: Namo the buddhas, World-Honoured Ones, [numerous as] the sands of ninety-nine koṭis of Gaṅgā rivers in the past."

1.13

"With whole mind I invite: Namo the World-Honoured Saddharmavidyā of immeasurable kalpas in the past."

1.14

"With whole mind I invite: Namo all the buddhas, World-Honoured Ones of the ten directions."

1.15

"With whole mind I invite: Namo the thousand buddhas of the Bhadrakalpa and all the buddhas, World-Honoured Ones of the three times."

1.16

"With whole mind I invite: Namo the divine, wondrous phrases of the Great Dhāraṇī of the Vast, Great, Perfect, Unimpeded, Great Compassionate Heart." (Visualize: "Dharma-nature is like empty space, invisible; the eternally abiding jewel of the Dharma is difficult to conceive. I now invite it with the three karmas in accordance with the Dharma; may it manifest and receive pūjā." The subsequent positions are also like this.)

1.17

"With whole mind I invite: Namo all the dhāraṇīs spoken by Avalokiteśvara, and all the venerable Dharmas of the ten directions and three times."

1.18

"With whole mind I invite: Namo the Thousand-Armed, Thousand-Eyed, Greatly Kind and Greatly Compassionate Avalokiteśvara Sovereign Bodhisattva Mahāsattva. (Direct the visualization as for the Buddha, but changing the words to: 'Avalokiteśvara Bodhisattva is also like this'; modify it below for the bodhisattvas and śrāvakas according to their positions.)"

1.19

"With whole mind I invite: Namo Mahāsthāmaprāpta Bodhisattva Mahāsattva."

1.20

"With whole mind I invite: Namo Dhāraṇīrāja Bodhisattva Mahāsattva."

1.21

"With whole mind I invite: Namo Sūryaprabha Bodhisattva and Candraprabha Bodhisattva Mahāsattva."

1.22

"With whole mind I invite: Namo Ratnarāja Bodhisattva, Bhaiṣajyarāja Bodhisattva, and Bhaiṣajyasamudgata Bodhisattva Mahāsattva."

1.23

"With whole mind I invite: Namo Avataṃsaka Bodhisattva, Mahāvyūha Bodhisattva, and Ratnagarbha Bodhisattva Mahāsattva."

1.24

"With whole mind I invite: Namo Guṇagarbha Bodhisattva, Vajragarbha Bodhisattva, and Ākāśagarbha Bodhisattva Mahāsattva."

1.25

"With whole mind I invite: Namo Maitreya Bodhisattva, Samantabhadra Bodhisattva, and Mañjuśrī Bodhisattva Mahāsattva."

1.26

"With whole mind I invite: Namo all bodhisattva mahāsattvas of the ten directions and three times."

1.27

"With whole mind I invite: Namo Mahākāśyapa and the saṅgha of immeasurable and countless great śrāvakas."

1.28

"With whole mind I invite: The deva-son Śāntabrahmagopaka, the Four Heavenly Kings protecting the world, devas, nāgas, and the eight classes, the Kumāradṛṣṭi Devī, spirits of empty space, spirits of rivers and seas, spirits of springs and sources, spirits of streams and marshes, spirits of medicinal herbs and forests, spirits of houses and dwellings, water spirits, fire spirits, wind spirits, earth spirits, mountain spirits, ground spirits, palace spirits, and so forth, as well as all devas, nāgas, ghosts, and spirits who guard and protect the mantrika, each with their retinue."

1.29

"We only pray that our fundamental teacher Śākyamuni, the compassionate father Amitābha, the Tathāgata Sahasrasūryaprabharāja, and all the buddhas of the ten directions and three times, without shifting from the fundamental limit, with equal compassionate perfuming, will descend to the bodhimaṇḍa and bear witness to our ritual practice."

1.30

"May the secret essentials of the dhāraṇī of the Vast, Great, Perfect, Unimpeded, Great Compassionate Heart manifest in the bodhimaṇḍa and receive our pūjā."

1.31

"May the Thousand-Armed, Thousand-Eyed Avalokiteśvara Bodhisattva Mahāsattva, riding on the power of original vows, arrive before me, and through empowerment of the divine mantra immediately extinguish the three obstacles; may Mahāsthāmaprāpta Bodhisattva, Dhāraṇīrāja, and the other great bodhisattvas, and Mahākāśyapa and the other great śrāvakas, together exercise compassion and descend at the same time."

1.32

"May Brahmā, Śakra, the Four Kings, the devas, and the eight classes, following my invitation, come firmly to guard the bodhimaṇḍa, protect the mantrika, repel all demonic obstacles, manifest auspiciousness, and cause what I cultivate not to go against the original vow."

1.33

Sixth: Praising and Expressing Sincerity. (The fundamental sūtra lacks a verse of praise; wishing to borrow from other sūtras, I fear there may be slight discrepancies with the essence of the mantra and its manifestations; therefore, I have taken the liberty of briefly setting forth a praise based on the sūtra.)

1.34

"Namo past Saddharmavidyā Tathāgata, presently Avalokiteśvara Bodhisattva, who has accomplished wondrous merits and possesses great compassion. In a single body and mind manifesting a thousand hands and eyes, you illuminate and perceive the dharmadhātu, protecting and maintaining sentient beings, causing them to arouse the vast and great mind of the Way, teaching them to uphold the perfect divine mantra, to be forever separated from the evil destinies and to attain birth before the buddhas. Heavy offenses of the uninterrupted [hell] and malignant diseases entangling the body, which none could rescue, you cause all to be eliminated. Samādhis, eloquence, and wishes sought in the present life are all brought to fruition without any doubt. You enable [beings] swiftly to obtain the three vehicles and early ascend the buddha-stage. Your majestic and divine power cannot be exhausted by praise; therefore, with whole mind I take refuge and pay prostrations."

1.35

Express one's sincere devotion, speaking truly in accordance with one's capacity of wisdom. However, that which is sought must not increase birth and death; the intention aroused must bring benefit to all living beings. Only through single-minded diligence will there be sympathetic resonance; be careful not to take this lightly.

1.36

7. Making Prostrations (The practitioner should contemplate that the essence of the triratna is compassion without conditions, constantly wishing to pull out and rescue all sentient beings; it is only because they lack receptive capacity that [the triratna] cannot arise [to assist]. Since I have repeatedly invoked and invited them, even if I have not seen them with my own eyes, the unseen response is not in vain. Therefore, one must visualize that they have already descended, burn various renowned incenses, perform full prostrations with the five limbs touching the ground, and pay homage to the triratna invited above. Only to the devas, ghosts, and spirits is it unnecessary to pay homage. When reaching the Great Compassionate Heart Dhāraṇī and Avalokiteśvara Bodhisattva, each requires three prostrations, because this person and Dharma are the hosts of the bodhimaṇḍa. Chant as follows:)

1.37

"With whole heart, I prostrate to the Original Teacher, Śākyamuni, the World-Honoured One." (As with the various positions of the triratna in the previous invitation, for all of them one must perform full prostrations with the five limbs touching the ground, paying homage with earnest reverence. When paying homage to the Buddha, visualize and say: "The one who bows and the one bowed to are by nature empty and tranquil; the mutual communion of stimulus and response is inconceivable. This bodhimaṇḍa of mine is like Indra's jewel-net, in which the Tathāgata Śākyamuni appears as a reflection; my own body appears as a reflection before Śākyamuni, as I touch my head and face to his feet and take refuge in homage." When reaching the prostration to Amitābha, one says: "...in which Amitābha Buddha appears as a reflection..." and so forth. When paying homage to the Dharma, visualize and say: "The true emptiness of the Dharma-nature is like empty space; the constantly abiding Dharma-jewel is inconceivable. My own body appears as a reflection before the Dharma-jewel, as with whole heart I take refuge in homage in accordance with the Dharma." Homage to the Saṅgha follows the homage to the Buddha above, merely changing [the name] to the Bodhisattva and so forth; only when paying homage to Avalokiteśvara does one say: "...touching feet in homage to seek the eradication of obstacles," because this is the master of kṣamā.)

1.38

8. Making vows and upholding the dhāraṇī. The sūtra says: “If there are bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, boys, or girls who wish to recite and uphold it, they should arouse a mind of kindness and compassion toward all sentient beings and first make such vows following me.” These vows comprehensively encompass both provisional and ultimate in breadth and depth; without the Tiantai doctrine and contemplation, one cannot reach their outer limits. Now, following [our] own school, I shall briefly point them out so that practitioners will have a focus for their minds. The vows have two sections: the first ten vows clarify methods of accomplishment, provisionally giving rise to the good; the latter six vows clarify methods of eradication, provisionally destroying evil. Moreover, according to [the text], hearing the dhāraṇī yields benefits such as attaining the four fruits and the ten bhūmis, which shows that this belongs to the Vaipulya division. These vows should encompass the bodhisattvas of the Four Doctrines and indirectly include the two vehicles of the [first] two doctrines as well, because they too possess compassion based on phenomena and benefit beings in accordance with the world. Since contemporary practitioners now manifest the perfect and sudden śamatha-vipaśyanā and the samādhi of awakening thought, in establishing their vows and initiating their practice they must accord with the intent of the Lotus [Sūtra]. Thus Jingxi says: “Quoting various texts at large covers the literary forms of an entire era, but the primary intent lies solely in ghee; therefore, the sixteen vows must be explained according to the meaning of opening and revealing the perfect [truth].” The fact that the first ten vows all recite “Homage to the Greatly Compassionate Avalokiteśvara” is because “namo” is translated as “refuging one’s life” and also “deliver me.” One also has faith in and follows Great Compassion, because this bodhisattva has a profound mind of eradicating suffering; thus he is called “one possessing Great Compassion” and “bestower of fearlessness.” The essence of this compassion is round and perfect, thus able to bestow joy. “Avalokiteśvara” is fully explained in the separate commentaries. Because his sorrowful pity is exceedingly deep, he teaches sentient beings to seek deliverance through him, to take refuge in and follow him in making vows, thereby prompting his responsive stimulus. One must also clearly realize that the Greatly Compassionate Avalokiteśvara is one’s own fundamental nature; wishing now to return to the root, one therefore establishes vows by calling upon the root. Furthermore, this vow is the power and function of one’s fundamental nature itself; thus Aśvaghoṣa says: “Arousing faith from one’s own mind, one still has faith in one's own mind.” This sūtra says: “You should make such vows following me.” Now I shall explain these ten vows with two meanings: first, explaining them according to the Four Universal Vows of the various sūtras; second, explaining them according to the Ten Vehicles of our school. Now, the Four Universal Vows arise on the basis of the Four Noble Truths. As for the Four Noble Truths, two demonstrate the worldly causes and results of suffering, and two demonstrate the world-transcending causes and results of joy. All bodhisattvas wish to eradicate this suffering and wish to bestow this joy; therefore, based upon them, they establish the four vows. Based on the truth of suffering, it is established: “Sentient beings are boundless, I vow to deliver them.” Based on the truth of origination, it is established: “Afflictions are innumerable, I vow to sever them.” Based on the truth of the path, it is established: “Dharma gates are inexhaustible, I vow to know them.” Based on the truth of cessation, it is established: “The Buddha path is supreme, I vow to achieve it.” However, in these present ten vows, eradicating worldly causes of suffering comes first; hence the order differs slightly from the four vows, yet they all support each other two by two. This is because knowing the Dharma through the eye of wisdom delivers sentient beings; one must have an expedient boat to cross the ocean; the path enables one to climb the mountain; and a shelter can house the body. The first two are established based on the truth of origination: first vowing to know that all worldly defilements are identical to the dharmadhātu; second vowing to attain this round and pure eye of wisdom, because without this wisdom one cannot know them. The third and fourth are established based on the truth of suffering: first vowing to deliver all submerged multitudes; second vowing to quickly attain expedients internal to the essence, because without these expedients one cannot deliver beings everywhere. The fifth, sixth, seventh, and eighth are established based on the truth of the path. Although the path consists of myriad practices, it does not go beyond the three trainings. Here, one first seeks true wisdom, prajñā, which is the training in wisdom; next one vows that with wisdom perfected, one will cross the sea of suffering of the two kinds of death; next one seeks the supreme world-transcending discipline and concentration; finally one vows that with the efficacy of the two trainings achieved, one will enter the three virtues and nirvāṇa. The three trainings are the beginning of the truth of the path; crossing suffering and realizing cessation shows the culmination of the truth of the path. The ninth and tenth are established based on the truth of cessation: first seeking the unconditioned Dharma to house one’s mind, so that delusion is extinguished and practice ceases; finally vowing to merge with the Dharma-nature and restore the fundamentally pure body, which is ultimate, eternal quiescence. Even if there were hundreds of thousands of vows, how could they go beyond the Four Universal Vows, much less these ten? Furthermore, a vow that does not rely on the truths is called a mad vow. Although they do not go beyond the four, now, because Avalokiteśvara's wisdom is skillful and his compassion deep, the four are expanded into ten, enabling practitioners to direct their minds, establish their practice, and make both the beginning and the end entirely clear. One must also clearly realize that the characteristics of beginning and end are harmoniously merged in their essential nature; thus Jingxi says: “When the initial mind universally embraces and contemplates the defilement of the dharmadhātu, defilement itself becomes wisdom, and birth itself becomes cessation; this is called the perfect four vows.” Furthermore, one realizes that the first two vows eradicate the suffering of innate virtue, while the latter two vows bestow the joy of innate virtue. How could the suffering and joy of the nature need to be eradicated or bestowed? These are the vows of non-action. Second, explaining them according to the Ten Vehicles of our school: the holy intention is multi-faceted, so I offer two explanations for now. Tracing the sūtra from beginning to end and verifying the earlier by the later, one knows that these vows constitute the ten Dharmic vehicles. Why is this? Because before reciting the dhāraṇī he bids one make the ten vows, and after reciting the dhāraṇī he shows the characteristics of the dhāraṇī in nine phrases, which together with the dhāraṇī's essence make ten dharmas, with no difference from the Ten Vehicles of our school. This will be explained below under contemplative practice. As for the Ten Vehicles: first, contemplating the inconceivable realm; second, arousing the bodhicitta; third, skillfully settling in śamatha-vipaśyanā; fourth, thoroughly breaking down dharmas; fifth, discerning the open and blocked; sixth, harmonizing the path factors; seventh, auxiliary methods that assist opening; eighth, knowing the stages; ninth, calm endurance; tenth, freedom from attachment to dharmas conforming to the path. The ten vows correspond to these, differing only in one place regarding sequence: that one arouses the mind based on the realm, while this one cultivates contemplation based on the realm, each with its own rationale. First, the vow to know all dharmas manifests the inconceivable realm; without the three thousand realms in a single thought-moment, how could it encompass all? Second, the vow for the eye of wisdom is the fulfillment of the Buddha-eye wisdom through round śamatha-vipaśyanā, for without this eye of wisdom, the marvelous realm is not revealed. Third, the vow to deliver all multitudes is arousing the partially and fully realized bodhicitta, for non-objective bestowing and eradicating only manifests from the initial stage [of the ten abodes] onward. Fourth, the vow for good expedients fulfills the universal breakdown of dharmas: once the three delusions are broken, one can spontaneously bestow and eradicate. The universal breakdown is precisely the expedient for delivering sentient beings, for bodhisattvas break delusions for the sake of delivering sentient beings. Fifth, the vow for the prajñā boat is discerning the open and blocked; just as water has a boat, that which blocks becomes open. Sixth, the vow to cross the sea of suffering fulfills the path factors, for without the path factors of non-action one cannot cross the sea of the two kinds of death. Seventh, the vow for the path of discipline and concentration fulfills the auxiliary methods to the path, for cultivating phenomenal discipline and concentration with an unconditioned mind is most capable of curing evil. Eighth, the vow to climb the mountain of nirvāṇa is knowing the stages; a mountain must be climbed from below to high: although contemplation is identical with principle, one does not advance along the path in vain. Ninth, the vow to reach the unconditioned dwelling fulfills the practice of calm endurance; “dwelling” means renouncing the multitude to quickly realize the unconditioned. This practice is not restricted to the initial rank; the higher stages are also like this: being honored by devas and nāgas and not taking pleasure in it is an example of this. Tenth, the vow to be identical with the body of Dharma-nature is freedom from attachment to dharmas: not lingering in resemblance understanding and uniting with the Buddha's true body. Thus, according to the text, they support each other two by two: illuminating the realm comes from śamatha-vipaśyanā; bestowing and eradicating comes from breaking delusions; one must first know the open and blocked before cultivating the path factors; without the merit of auxiliary counteractive methods, how could there be stages? If one does not have calm endurance, there is no resemblance attachment to be freed from. This contemplative method is cultivated in the stage of nominal identity, completed in the five ranks, experienced in resemblance in the six senses, truly realized in partial realization, and brought to culmination in marvelous enlightenment. In establishing vows now, one vows to find the gate through cultivating it, to achieve it in this very lifetime, and either in one contemplation or through remaining minds, enter resemblance and true realization up to equal and marvelous [enlightenment]. Furthermore, one should know that although these ten dharmas speak of cultivation and realization, cause and effect, the present single thought-moment is fundamentally completely fulfilled of itself. The entirety of nature gives rise to cultivation, and cause is immediately fulfilled as result. In establishing the ten vows now, the direction of the mind lies here. Furthermore, one should know that although these ten dharmas were propagated by Zhizhe during the Semblance Era, they are the purport of all gradual and sudden sūtras, for apart from these ten there are no other methods of cultivation and realization; the great cart of the Lotus [Sūtra] serves as an apt parallel. The latter six vows provisionally destroy evil. Among them, the first three destroy the hells: the first two specifically destroy the two types of sword and fire; the third destroys all hells; the latter three destroy the remaining three destinies. One should know that the six vows are all established on the basis of the counteractive siddhānta; hence for hells it says “crumbled and dried up,” for hungry ghosts “replete,” for asuras “subdued,” and for animals “wisdom.” Just as the six Avalokiteśvaras counter and destroy the six destinies: only devas follow individual adaptation because their good is strong; humans combine entering principle because their reflective thinking is vigorous; the other four all follow counteraction because their evil is abundant. All of them use the term “I”: although this is uttered by the practitioner, it is entirely the true, eternal self-nature of all existence, the thousand dharmas in a single thought-moment. In the first ten vows, every single occurrence of the word “I” is no different. “If” is an indefinite word, applied in counteraction according to the destiny. The word “turn toward” means facing: it aligns perfectly with the meaning of counteraction; that is, taking the self-nature of the four destinies as the counteragent, and the three obstacles of the four destinies as that which is counteracted. The word “spontaneously” means that the three obstacles are fundamentally empty, existing only through ignorance; when countered with the round Dharma and aligned with the fundamentally empty and interpenetrating, they are no longer obstacles; hence it says “spontaneously crumble,” etc. However, that which counters includes self and other, and that which is counteracted includes the three obstacles. For self-counteraction in a person, there are phenomenal practice and principle-contemplation; for counteracting others, one discusses spiritual penetrations and stimulus and response. How so? If one self-generates the afflictions of the four destinies, creates the evil karma of the four destinies, and suffers the pain of the four destinies, when reciting the name and chanting the dhāraṇī to face them, vowing that these three obstacles will spontaneously crumble, etc., this is counteraction through phenomenal practice. If one utilizes the contemplative wisdom of the Ten Vehicles to face the delusions, karma, or retribution of the four destinies, vowing that contemplation will succeed and obstacles be eradicated, spontaneously crumbling, etc., this is counteraction through principle-contemplation. If one's own contemplative practice succeeds and can break the three obstacles, revealing one's self-nature and attaining great mastery, and seeing all sentient beings afflicted by the three obstacles of the four destinies, one faces them with the power of resemblance understanding: this is counteracting others through spiritual penetrations. Facing them with the power of partial and full realization: this is counteracting others through stimulus and response. Therefore, the single phrase “If I turn toward the mountain of swords, the mountain of swords spontaneously crumbles,” etc., has an extremely deep meaning that cannot be fully explained at once. Tracing back to their source, Avalokiteśvara is capable of blocking the three paths; the dhāraṇī and my essence are the dharmadhātu, also called the Middle Way. To point to one is to fully encompass all; dharma after dharma is non-dual and absolute. Because of strong delusion, stimulus and response are temporarily differentiated; hence it says “namo.” Because of turning delusion around, counteraction is established in principle; hence it says “I turn toward.” Now, establishing the above vows in accordance with the round Dharma is called the vow of non-action; its merit is immense. Question: For those with round understanding and round cultivation, obtaining benefit may well be so; but for those without this understanding, what benefit is there in cultivation? Answer: The essence of the Dharma is fundamentally so; the holy one reveals it in accordance with the root. Those who cultivate this, even if they have not yet attained round understanding, will spontaneously obtain benefit as long as their capacity matures. If one can understand, the merit is beyond reckoning. It is like a wish-fulfilling jewel: an ignorant person who gets it does not lack benefit entirely, but merely trades it for a suit of clothes or a meal; but if one recognizes it, through the ten preparations it rains jewels over the four continents. Therefore the sūtra says: “Those who have wisdom, contemplation, and expedients will find it not difficult to attain the fruit and stages of the ten bhūmis.” Therefore, practitioners should draw near to good teachers, learn this round understanding, and when making vows have mind and mouth be as one; then the three obstacles will immediately dissolve and the Dharmakāya will be swiftly realized. (Having briefly understood this purport, one should make these vows. The leader chants:)”

1.39

"Homage to Great Compassionate Avalokiteśvara: may I quickly know all dharmas;
Homage to Great Compassionate Avalokiteśvara: may I soon attain the eye of wisdom;
Homage to Great Compassionate Avalokiteśvara: may I quickly ferry across all beings;
Homage to Great Compassionate Avalokiteśvara: may I soon attain skillful means;
Homage to Great Compassionate Avalokiteśvara: may I quickly board the prajñā boat;
Homage to Great Compassionate Avalokiteśvara: may I soon cross the ocean of suffering;
Homage to Great Compassionate Avalokiteśvara: may I quickly attain the path of discipline and concentration;
Homage to Great Compassionate Avalokiteśvara: may I soon scale the mountain of nirvāṇa;
Homage to Great Compassionate Avalokiteśvara: may I quickly meet in the unconditioned abode;
Homage to Great Compassionate Avalokiteśvara: may I soon assimilate to the body of the Dharma nature."

1.40

"If I face a mountain of blades, the mountain of blades spontaneously collapses;
If I face boiling cauldrons, the boiling cauldrons spontaneously extinguish;
If I face the hells, the hells spontaneously dry up;
If I face hungry ghosts, the hungry ghosts are spontaneously filled;
If I face asuras, their evil minds are spontaneously subdued;
If I face beasts, they spontaneously attain great wisdom."

1.41

The sūtra says: "Having made these vows, with utmost sincerity recite my name, and you should also single-mindedly recite [the name of] my root teacher, Amitābha Tathāgata; after that, you should then recite this dhāraṇī." (The practitioner visualizes their body standing before these Buddhas and Bodhisattvas, reciting the venerable names, with the sole focus on mournful sincerity, like one caught in fire or drowning seeking rescue. If time is short, recite them briefly seven times; if time is somewhat more plentiful, reciting many times is no impediment.) "Homage to Avalokiteśvara Bodhisattva. Homage to Amitābha Buddha." (Having finished reciting, say:)

1.42

"Avalokiteśvara Bodhisattva said to the Buddha: 'World-Honoured One! If any sentient beings who recite and uphold the great compassionate mantra fall into the three evil destinies, I vow not to attain right awakening. If those who recite and uphold the great compassionate mantra are not born in the Buddha-lands, I vow not to attain right awakening. If those who recite and uphold the great compassionate mantra do not attain boundless samādhis and eloquence, I vow not to attain right awakening. If for those who recite and uphold the great compassionate mantra, everything they seek in their present life is not fulfilled, it may not be called the Dhāraṇī of the Great Compassionate Heart.'" ...up to: Having spoken these words, before the assembly he joined his palms and stood upright, gave rise to great compassion toward all sentient beings, smiled radiantly, and thereupon uttered this dhāraṇī of the miraculous phrases of the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dhāraṇī, saying:

1.44

When Avalokiteśvara Bodhisattva had spoken this mantra, the great earth quaked in six ways, the heavens rained down a shower of precious flowers, the Buddhas of the ten directions all rejoiced, the heavenly Māras and outsiders bristled with terror, and all the members of the great assembly attained realization of the fruits—some attaining the fruit of srotāpanna, some attaining the fruit of sakṛdāgāmin, some attaining the fruit of anāgāmin, some attaining the fruit of arhat, and some attaining the first bhūmi, second bhūmi, third, fourth, fifth, up to the tenth bhūmi; and immeasurable sentient beings aroused the bodhicitta.

1.45

9. Repentance (kṣamā)
When the practitioner has finished reciting the mantra, they should contemplate that all obstacles of conditions arise from past causes. In past lives and the present life, what evil have we not committed together with sentient beings? As karmic debts have accumulated, meeting life after life, becoming enemies, kin, obstacles, or afflictions, if one does not repent, there is no way to be liberated and the practice of the path will not succeed. Therefore, one must lay bare one's faults and mournfully plead with the Triratna to eliminate them for oneself. The sūtra says: "For the sake of all sentient beings, repent of the sins of previous karma, and also personally repent of the various evil karmas of immeasurable kalpas." The Lotus Samādhi says: "Though the nature of karma is empty, its retribution is never lost. Due to inverted causes and conditions, one gives rise to various grave sins. Shedding tears and weeping bitterly, orally profess repentance."

1.46

(One should contemplate in mind and say: "Myself and sentient beings, from beginningless time, have always been obstructed by the grave sins of the three karmas and six sense faculties; we do not see the Buddhas, do not know the essential way of deliverance, and merely follow birth-and-death without knowing the wondrous principle. Though I now know this, since I am, together with sentient beings, equally obstructed by all grave sins, I now before Avalokiteśvara and the Buddhas of the ten directions universally take refuge and repent on behalf of sentient beings. I only pray that your protective empowerment will cause these obstacles to be extinguished." Having contemplated this, chant:)

1.47

"Universally on behalf of the four benefactors and the three realms of existence, and the sentient beings of the dharmadhātu, we fully vow to sever the three obstacles, take refuge, and repent." (Having chanted, perform a full prostration with the five limbs touching the ground, and again contemplate in mind: "From beginningless time until now, myself and sentient beings, driven by craving and wrong views, internally grasp at self and others, and externally associate with evil friends; we do not rejoice in others' slightest goodness, but only universally commit manifold sins throughout the three karmas. Though the matters are not vast, the evil mind extends everywhere, continuously day and night without interruption; we conceal and hide our faults, not wishing others to know; we do not fear the evil destinies, are devoid of shame and remorse, and repudiate cause and effect. Therefore on this day, we deeply believe in cause and effect, give rise to profound shame and remorse, produce great fear, confess and repent, sever the mind of continuous [evil], arouse the bodhicitta, sever evil and cultivate good, diligently spur the three karmas to reverse former grave faults, rejoice in the slightest goodness of ordinary persons and sages, and contemplate that the Buddhas of the ten directions possess great merit and wisdom and can rescue myself and all sentient beings, moving us from the ocean of the two kinds of death to the shore of the three virtues. From beginningless time, we did not know that the original nature of all dharmas is empty and quiescent, and extensively committed manifold evils; now knowing that they are empty and quiescent, for the sake of seeking bodhi and for the sake of sentient beings, we extensively cultivate all goods and everywhere sever all evils. We only pray that Avalokiteśvara will compassionately gather us in." Having visualized this, chant:)

1.48

"With utmost sincerity we repent: the monk [so-and-so] and others, together with all sentient beings of the dharmadhātu, in the present single thought-moment inherently possess the thousand dharmas, all having spiritual powers as well as wisdom and brightness, above equal to the mind of the Buddhas, below identical to sentient beings. Beginningless darkness and agitation have obstructed this stillness and brightness, causing confusion in dealing with affairs, binding and grasping with every movement of thought, giving rise to notions of self and other amidst equal phenomena, with craving and views as the root, and body and speech as the conditions, committing every sin in all realms of existence—the ten unwholesome deeds, the five heinous sins, slandering the Dharma, slandering people, breaking precepts, violating the fasts, demolishing stupas, destroying monasteries, stealing the property of the Saṅgha, defiling pure celibate practice, and appropriating and damaging the food, drink, and property of the permanent residence—sins for which repentance is not admitted even if a thousand Buddhas appear in the world. Such sins are immeasurable and boundless; discarding this physical life we ought to fall into the three destinies, completely suffering myriad afflictions; furthermore, in our present life we are scorched by numerous distresses, or entangled by evil diseases, or oppressed by alien conditions, which obstruct the path and Dharma so that we cannot absorb and cultivate them. Now encountering this vast, perfect, spiritual mantra of great compassion, which can swiftly extinguish such sins and obstacles, therefore on this day with utmost sincerity we recite and uphold it, turn toward Avalokiteśvara Bodhisattva and the Great Teachers of the ten directions, arouse the bodhicitta, cultivate the practice of mantras, confess our manifold sins together with all sentient beings, and pray to repent so that they are eliminated completely. We only pray that Avalokiteśvara Bodhisattva-Mahāsattva of great compassion, with a thousand hands protecting and holding, and a thousand eyes observing and seeing, will cause our internal and external obstacles and conditions to be extinguished, the practices and vows of self and others to be completely fulfilled, our original knowledge and vision to open, all Māras and outsiders to be suppressed, our three karmas to be vigorous in cultivating the causes for the Pure Land, so that upon relinquishing this body there will be no other destiny, and we will definitely be born in Amitābha Buddha's Land of Ultimate Bliss, personally attend upon and make offerings to the Great Compassionate Avalokiteśvara, be equipped with all dhāraṇīs, extensively deliver the multitude of beings, causing them all to exit the wheel of suffering and arrive together at the ground of wisdom." Having repented and made vows, take refuge and pay homage to the Triratna (rise and make one prostration).

1.49

Next, one should circumambulate according to the ritual procedure, either three or seven times. (When wishing to circumambulate, first stand upright, visualizing this bodhimaṇḍa as the dharmadhātu, with the Triratna of the ten directions filling empty space; in turn, turn the body and circumambulate the Dharma seat; the mind-nature of the Triratna of the ten directions is quiescent, their reflections appearing in the ten directions; visual thoughts are like a dream, the Sanskrit chanting like an echo, without letting the mind wander. Chant aloud:)

1.50

"Homage to the Buddhas of the ten directions; homage to the Dharma of the ten directions; homage to the Saṅgha of the ten directions; homage to our fundamental teacher, Śākyamuni Buddha; homage to Amitābha Buddha; homage to Sahasrasūryaprabharāja Buddha; homage to the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dhāraṇī; homage to the Thousand-Armed and Thousand-Eyed Avalokiteśvara Bodhisattva; homage to Mahāsthāmaprāpta Bodhisattva; homage to Dhāraṇīrāja Bodhisattva." (Chant either three times or seven times; having circumambulated, return to the front of the image, and take the three refuges:)

1.51

"I take refuge in the Buddha, wishing that sentient beings comprehend the Great Path and arouse the unexcelled mind."

1.52

"I take refuge in the Dharma, wishing that sentient beings deeply enter the storehouse of sūtras, their wisdom like the sea."

1.53

"I take refuge in the Saṅgha, wishing that sentient beings guide the great multitude, entirely without impediment. Salutations to the noble assembly."

1.54

10. Contemplative Practice: Having finished the rites of repentance, the practitioner should exit the bodhimaṇḍa, go to another place, sit on a rope chair, and cultivate contemplation in accordance with the sūtra. The sūtra states that when the explanation of the benefits of this mantra had just concluded, Mahābrahmā requested, saying, "We only pray that the Great Being will explain to me the forms and characteristics of this dhāraṇī." Avalokiteśvara Bodhisattva said, "The great compassionate and kind mind is it, the equal mind is it, the unconditioned mind is it, the untainted mind is it, the mind contemplating emptiness is it, the reverent mind is it, the humble mind is it, the unconfused mind is it, and the unexcelled bodhicitta is it. You should know that minds such as these are the forms and characteristics of the dhāraṇī; you should cultivate practice relying on this." Now I venture to explain its meaning: the nine minds in the sūtra text correspond to the nine dharmas of the vehicles, such as arousing bodhicitta relying on the realm. Because the initial divine mantra is its realm of principle, it is difficult to express clearly in overt words; yet by speaking of it secretly, the profound mystery becomes ever more manifest. Therefore, when those of superior capacity hear it once, they can enter into realization, either stepping into the four fruits or ascending to the ten bhūmis; the inner and outer ordinary ranks are collectively called "arousal of the mind." Thus, Mahābrahmā saw that those of superior capacity attained awakening upon hearing of the realm, and so he requested the remaining nine vehicles for those of middling and lower capacities; hence they are called "forms and characteristics." The realm of principle is like the body of a carriage, while the forms and characteristics are like the outfittings and provisions. Since the question matched both the Dharma and the capacities of beings, Avalokiteśvara praised him, saying, "You have asked this question for the sake of benefiting all sentient beings with skillful means." Therefore, one knows that the essence of the mantra and the nine minds are fully equipped with the intention of the Ten Vehicles. Furthermore, this sūtra repeatedly bids the practitioner to give rise to great compassion toward all sentient beings; if one does not rely on principle, how could one forget attachment and views? Therefore, the initial realm of principle is the root of compassion, and the subsequent eight minds are the dharmas that accomplish compassion. One should know that this sūtra primarily illuminates compassionate practice. Furthermore, one should know that its category belongs to the vaipulya class; these ten dharmas run through the Four Doctrines. As for "vast, great, perfect, full, and unhindered great compassion," the Tripitaka and Shared Doctrines have the name but lack the essence; when separated from the middle that transcends nihilism and eternalism, how could they be "vast and great," and so forth? Although the Distinct Doctrine possesses the principle, its cultivation comes in later stages; the initial mind in the Perfect Doctrine completely exhausts both this essence and function. Now, in explaining contemplation of the mind, it relies solely on the perfect and subtle [doctrine]. There are still two kinds: namely, in terms of practice, and by reliance on phenomena. First, regarding practice: one directly examines, upon a single thought-moment, the subtle dharma of the ten realms, the hundred realms, and the thousand aspects of thusness. Although they are in a single thought-moment, the thousand dharmas are clearly manifest: their whole essence is emptiness, their immediate locus is provisionality, yet they are neither of the two extremes. Moreover, they are doubly illuminated; one cannot speak of them as one or many, so how could one conceptualize them as existing or non-existing? Neither extreme nor middle can be grasped. Therefore, neither the secret words that reveal it nor the explicit teachings can be known through consciousness or expressed through words; this is contemplating the inconceivable realm in one's own mind. Having known that one's own mind is like this, one then reflects that in all sentient beings, every thought-moment is also thus: fundamentally possessing the nine realms, which are themselves the Buddha realm, each possessing the ten kinds of causes and effects. Thus, one suffering is all suffering. Sentient beings and I indulge in greed, anger, and delusion, moving body, speech, and mind, undergoing retribution according to karma throughout ten thousand kalpas and a thousand lifetimes. Therefore, feeling deep grief and choked with sorrow toward oneself and others, one deeply gives rise to a compassionate mind and vows to eradicate their suffering. The fundamentally possessed Buddha realm is itself the nine realms, each also possessing the ten kinds of causes and effects; thus, one joy is all joy. With an ordinary and small mind, sentient beings and I seek human or heavenly rebirth and the fruits of the Two Vehicles, being content with little, while our requisites for living are fraught with hardship. Therefore, with affection and sympathy toward oneself and others, one deeply gives rise to a loving mind and vows to bestow joy upon them. This is bestowing ultimate joy and eradicating all suffering; hence it is called "the great compassionate and kind mind." Although compassion is universal, distraction and agitation are still abundant; one must use non-dual śamatha-vipaśyanā to settle in the Dharma-nature, causing tranquility and illumination to blend equally, which is called "the equal mind." If the principle is not yet manifest due to being covered by the three delusions, one should contemplate that these delusions are fundamentally empty and the Dharma-nature is fundamentally pure, with nothing to refute or establish; this is called "the unconditioned mind." If one clings to this ability to contemplate, then one creates an obstruction within open passage; recognizing this open passage and obstruction is called "the untainted mind." Although all dharmas are empty, realization depends on the path of contemplation; if contemplation is not properly regulated, the successive stages will not arise. When the aids to the path support each other, this becomes "the mind contemplating emptiness." When hindrances nourish delusions regarding principle so that true thusness is not manifest, the phenomenal perfections assist in opening them up; seeing all living beings as equal to the Buddha is called "the reverent mind." When coarse thoughts briefly subside, one might deem it a profound attainment; if one knows the ranks of the Perfect Doctrine, overweening pride can be dispelled; this is called "the humble mind." Fame, gain, and retainers are abandoned through the three methods, and samādhi can then be accomplished; this is called "the unconfused mind." Practicing the above nine matters overcomes internal and external obstacles; if one gives rise to attachment to the Dharma, one cannot advance; being able to leave this attachment and then ascending to partial fruition is called "the unexcelled bodhicitta." Those of superior capacity contemplate the realm and immediately enter the first abode, or inner and outer ordinary ranks; those of middling capacity use from the second up to the seventh; those of lower capacity employ them all. Second, regarding reliance on phenomena: the single body of Avalokiteśvara possesses a thousand hands and eyes; the hands have the power of lifting up and extracting, and the eyes have the function of illuminating, which are the one thousand spiritual powers and wisdoms. The single body possesses a thousand hands and eyes, and the thousand hands and eyes are not separated from the single body; this represents that a single thought-moment is identical to the thousand spiritual powers and wisdoms. The ten kinds of spiritual powers and wisdoms are not separated from the dharma of a single thought-moment; this is called "vast, great, perfect, and full," and further called "unhindered great compassion." Were it not for the thousand dharmas in a single thought-moment, how could it be called by this name? However, since it was spoken secretly, how could people understand it? Thus, he manifested this appearance to signify it. Were it not for the contemplation method of our school, how could it be completely explained? Although the names of the dharmas and the physical forms are understood differently in that other division, current practitioners who grasp the meaning of the Lotus Sūtra will have no divergence regarding these names and forms. Furthermore, when one merely gazes upon this form in the bodhimaṇḍa, if it does not symbolize the contemplation method, how could one direct one's mind? Therefore, the two contemplation gates depend on each other for advancement: whether walking and standing while holding and reciting, or sitting down in reflection, the inconceivable contemplation should not be neglected even for a moment; this is called "receiving and maintaining according to the Dharma." Therefore, the ten vows established earlier and the Ten Vehicles shown now are the very dharmas that were vowed; since one is told to cultivate practice relying on this, these are the forms of practice for beginners. The subsequent text says: "If one possesses contemplative wisdom and skillful means, attaining the fruits of the ten bhūmis is not difficult." This refers to the signs of partial and full realization when contemplation is accomplished and semblance wisdom arises; judging by the preceding and following, its meaning must be so. If one is not yet deeply versed in the doctrine and contemplation of our school, one must approach a good teacher to consult and resolve understanding and practice before one can distinguish the correct from the deviant. Therefore, among the five conditions of skillful means, four might perhaps be omitted, but the condition of a good friend must definitely be complete. If one resides in a different place without a master to receive from, one should search the Great Śamatha-Vipaśyanā on one's own, yet one must still rely on the Fuxing to resolve and master the contemplation path before cultivating it; take care not to be self-willed and invent one's own rules. Furthermore, one should know that what has been said above deeply extracts the sūtra's central purport based on the mantra's essence in order to accomplish contemplative practice. If we discuss the power and function of this sūtra, what person does it not embrace, and what goodness does it not gather? Therefore, those who seek the Śrāvaka fruit each attain their realization, and those who seek worldly matters have nothing that does not accord with their wishes. Briefly demonstrating the virtues of the forty hands: whether one wishes to gain wealth, seeks official rank, wishes to eradicate foul diseases from the body, seeks to meet good friends, wishes to be reborn in a pure land, or delights in ascending to the heavens—there are none whose wishes are not fulfilled. The sūtra even says: "If the wind or water that touches the body of a mantra-holder touches [another's] body, [that person] will not fall into evil destinies and will always be born before a Buddha." If practitioners are not yet able to cultivate contemplation, they should simply have deep faith, sever all doubts, and recite and hold [the mantra] according to the text; in the present life they will leave suffering and attain liberation. Therefore, the Lotus Repentance establishes the pleasant practice with form: even without entering samādhi, simply through reciting and upholding, one can also behold superior and wondrous forms. Thus we know that there are many gates of entry for beginners, but at the time of wondrous awakening, both [matter and principle] should naturally be relinquished. We only pray that whether scholar, commoner, layperson, or monastic, one will give rise to resolute faith in this dhāraṇī, generate an energetic mind, and exert full effort in cultivating both the with-form and without-form; then the obstacles and afflictions of the present life will all be eradicated, rebirth in the Pure Land will be assured, and the benefits extensively discussed in the sūtra text will be fully realized.

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