念佛三昧寶王論 2.32

2.32

I reply: “There is indeed a principle for it. For example, if a foolish person sees that Avalokiteśvara has eleven faces, he immediately raises an objection, saying: ‘Why not install twelve faces?’ And following along with his words, one might also raise an objection, saying: ‘Why not install eleven faces?’ Your wish to challenge west by bringing up east is just like this. To one who is deluded and not yet awake, one tells him to arrange this very body so that it does not turn its back on a single direction, and then he will naturally awaken. If he does not awaken, he truly cannot be transformed, and can only be pitied! Furthermore, the ‘Two Practices Chapter’ of the Suvikrāntajñānakokiparipṛcchā Sūtra explains that among the eighty minor marks of the Tathāgata, there is a mark of light and merit named ‘Facing All Directions,’ meaning he never turns his back on others. Now the Buddha cannot be turned away from; he constantly faces all sentient beings, unlike enemies who do not wish to see each other. This is compassion at its utmost; this is its meaning. From the year he reached young adulthood until he reached sixty, the Great Master Zhiyi would join his palms when lying down and always face west when sitting. When he was gravely ill, he had the forty-eight vows and the nine grades of rebirth read aloud; radiant light filled the mountain, and heavenly music played in succession as he was reborn in the Pure Land. Is not the meaning of facing west truly vast?”