So, let us then begin with the symbolism of the thousand-armed Avalokitesvara, an integral part of the intermediate meditation practices. What does Avalokitesvara represent as a symbol of the Buddha Nature? He symbolizes the natural human potential which is generated as balanced and harmonious Conduct or Action with Correct Benevolent Affect. This Benevolent Affect is one of the four components of the Sublime States. The others three being Correct Compassion, Correct Gladness (or Joy), and Correct Equanimity.

The other components of the Sublime States are represented symbolically by Tara, who is considered as the natural aspect of Correct Intentions and Compassion; Vajrasattva, who is considered as the natural aspect of Correct Attitude accompanied by Gladness; and Manjushri, who in cutting away all ignorance opens the door of the stained human mind so that Natural Equanimity arises. Thus Avalokitesvara must be considered within the foundational framework of the four aspects of the Buddha Nature and not separated from it.

The practice using the symbol of Avalokitesvara as a tool is designed to open the gate to Benevolent Affect, together with Gladness, Compassion, and Equanimity, which lies within every human creature, but hidden from view and inaccessible through the mantle of Ignorance that has been generated within our stained mind by Dual thinking and the presence of Identity. It must be remembered at all times that these figures have no substance or real existence.

These symbolic representations of Benevolent Affect, Compassion, Gladness, and Equanimity, like all phenomena, are generated only by the mind and if there is the slightest clinging to the image or what that image represents then the practice will be futile.

THE LEGEND

The two-armed form of Avalokitesvara, usually sitting in the full lotus posture, has two arms which represent the human creatures unfailing skillful, but wise unadulterated means and wisdom. His four-armed form, sitting in the full lotus posture represents the four boundless qualities of a realized bodhisattva, called the Sublime States in the Theravadin path: equanimity, benevolent, compassion and gladness.

But the figure of thousand-armed Avalokitesvara represents the supreme human qualities of BENEVOLENT AFFECT, of correct and natural human action, which has the power to liberate all sentient creatures from the HELL of SUFFERING, delivering them from IGNORANCE.

The world has always been filled with the torment of those who suffer and yet cling to that suffering, but there arises occasionally someone who is so gentle and caring that they are moved by all the suffering of mankind. Avalokitesvara (Sahasrabhuja Lokeshvara) was one of these, and because of his VIRTUE, although he walked in the same stained world of Samsara, he did not form a part of this living hell of delusions and suffering. Nonetheless, he saw all the suffering of the world and moved by this he selflessly vowed to give up his own final illumination until all sentient creatures were free from torment.

Avalokitesvara opened his mind and heart, went down into this hell of suffering, becoming a part of it to help those who were plagued by the demons of Confusion and Delusion, the Hungry Ghosts of Greed, and the Savage Infernal Beasts of Aversion. He walked through this Hell and, listening to the cries of those in torment, to the sounds of the world, both evident Suffering and the Suffering of False Happiness, he was so stricken with frustration that his head shattered into eleven pieces.

His spiritual father, Amitabha, on seeing this, felt great compassion for Avalokitsvara and for all those in torment. He therefore created a new head out of each of the eleven pieces and set them upon the Bodhisattva's strong shoulders to replace his shattered head. Amitabha placed nine heads in three tiers with each head in a different direction. Avalokitesvara could then perceive with one group the Truth about concepts of the past, the present, and the future, with another trio he could perceive the Truth of the world of craving (the stained mind), the world of living forms (visible phenomenon), and the formless world. With a third row he could perceive the Truth with respect to the delusions of Samsara, the Illusions of Samsara and Sunyata, true emptiness.

On top of these nine heads he placed a head with a fierce aspect now called Mahakala, the wrathful aspect of Avalokitesvara, to fight against negative forces, the Demons, Hungry Ghosts and Savage Beasts which are in fact Id, Ego and Super Ego, the modern equivalent of the ancient Indian Gunas. Finally, on top of this head he placed a replica of his own head , giving the protection of Compassionate Wisdom of Truth regarding the Life Force. This particular iconography is based on the form of the Jûicimen Kannon discussed in the Heart Sutra of the Divine Incantation of the Eleven Heads (J. Jûichimen shinju shingyô), translated into Chinese by the priest Xuanzang (J. Genjô, 602-664) during the Tang dynasty (618-907).

Avalokitesvara was then given one thousand uniting and holding arms, so that he could support all the torment of those in the hell of Suffering and offer wise assistance to all who wish to be delivered from their own folly. Each of his hands represents an action with Benevolent affect, and in the centre of each is an eye which represents the available wisdom of attitude. Eight hands stretch outward, six holding objects which are symbols of special hand and eye practices, special practices which can be developed. The two remaining hands are placed together in devotion, symbolising Compassionate Refuge which is the going for assistance to the Buddha Nature within.

The figure, seen often in Asia, is a constant reminder of the availability of the release from Suffering through one's own volition, the guidance of wise masters, and the use of Correct Practices and correct daily vigilance.

Now the legend is of very little use if it does not explain and teach. So what do we learn from the Legend?

1. We learn that this world is filled with Suffering and that this suffering has at least two forms, the psychological suffering which is evident and the suffering which is hidden in the form of False Happiness, which does nothing more than prepare the way for future suffering. There is a third form and that is the suffering which accompanies Pain.

2. We learn that a person upon the Bodhisattva Path can live within this insane world of Suffering, perceiving all the suffering without being a part of that suffering, either as a cause or consequence.

3. We learn that while we may walk free of that suffering we cannot remain aloof from it and that we must ourselves walk within that Samsara of Delusion in order to help all sentient creatures. We must realize that Samsara is not negative, for without Samsara, which is useful and correct Illusion there can be no Sunyata (understanding of the Truth of existence) and that that Samsara has been stained by Ignorance. In other words, we are saying what all wise men know. This is a fantastic world of illusions, but with a stained mind we are busy destroying it with our confused, greedy, and aversive delusions.

4. We learn that initial frustration is natural, for one really has initially no idea what one can do to help others. Our head will seem indeed like it is splitting into pieces.

5. We learn that having a knowledge of Past, Present, and Future is important, but do not make the mistake of believing that this is something refers to states of affairs that have independent own-being. They appear to have own-being, and if we believe they really have it, they become illusions that delude us, bringing suffering it the wake. But if we see that they are empty of own-being, we bring this suffering to cessation and its causes to extinction. We must permit our own true nature to evaluate the past, consider the future, and act in the present moment, doing so in accord with the natural dharma of the Buddha Nature. Instead what we do is look to the past with guilt and recriminations or with pride and arrogance. Both are folly. Then we look to the future with consternation, fear, panic and aversion feeling a lack of future comfort, security and belonging. Three views which are folly.

6. We learn the Truth of the world of craving (the stained mind), the world of living forms (visible phenomenon), and the formless world. Now this is not at first easy to understand, but what it means is that craving and Identity is a delusion which is not conducive to a balanced and healthy life, that all visible phenomenon do not have an individual and separate existence and finally that all concepts that are without form are generated by the mind and cannot be considered as real. This echoes what we have declared earlier that this practice itself and the symbolism of Avalokitesvara are just useful illusion and anyone who grasps or clings to either the practice or the figures is making a great error.

7. With the third row we learn that Samsara itself is illusion, as Sunyata is the release from it. Samsara of Illusion, the Samsara of Delusion, and indeed even Sunyata and the idea of either Awakening of Final Illumination, are also just words which separate what really is one and indivisible.

8. We learn that it is we ourselves who by way of the demon head must battle against our own mind-generated identities, using not word of law or commandments, but restraint and the understanding of correct attitudes, correct intentions, and correct actions together with gladness, compassion, and benevolent affect. What do we men by "correct"? It means that there must at all times be no harm engendered to our own apparent mind and body, nor to the mind and body of any sentient creature.

9. We must learn that without the wisdom which arises from the understanding of Natural Dharma all may become lost. What is that wisdom? It has five parts.

We say that there are five fires of wisdom which not only burns away impediments, but like fire it also rekindles itself, giving strength in dharma practice. They are related to the eight consciousnesses, which the beginner will know nothing about. Let us say for the moment that the mind is best described as being a system of seven active consciousnesses (vijnana) which all develop out of the eighth, or storehouse consciousness.

The latter consciousness is passive and contains the potentials or "seeds" (bija) for the development and activity of the first seven consciousnesses. The seventh consciousness contains the sense of self or of ego individuality with which it defiles the first six consciousnesses. The sixth consciousness is a perceptual and cognitive processing center, while the first five consciousnesses are the perceptual awarenesses of eyes, ears, nose, tongue and body. The five wisdoms are then:

10. We learn that we must walk in samsara, helping others with a thousand hands outstretched. Now at a first level of understanding this symbolizes the concept of helping all sentient creatures. At the second level of understanding it means that there are no individual to be helped and that all sentient creatures must be led away from suffering. At its transcendental level of understanding it means that there is really no individual suffering at all and that it is Duality which must be defeated universally.

We learn that we can help no one at all without a clear understanding of Buddha Dharma which is free from superstition, empty ritual, ceremony and dogma.

So from an apparently simple but wonderful legend and a rather fanciful image we learn eleven important lessons. Can you see now perhaps the importance of understanding everything which presented before you. The image is no different than that presented in Christian churches, of the saints and other representations which were originally symbolic. The danger always exists that the shallow and unprepared mind will convert these images into cultural abominations which enslave people into the belief that worship and devotion will bring something to satisfy their Egos or eliminate their pain and Suffering.

This has occurred within many Christian churches, where the essence of the Sermon of the Mount has been lost, and Buddhism is no different, with many falling into the same trap by generating legions of followers who are not upon a path to liberation, but instead fill the coffers of the power hungry and the deluded, creating a political and religious monster that provides not liberation, but offers beautifully carved pipes filled with spiritual Opium.

Let this then serve as a sufficient warning to maintain vigilance, even upon the Bodhisattva Path, as the Kalama Sutra 5-16 is paramount to proper practice:

Greed, Hate, and Delusion

[5] "What do you think, Kalamas? Does greed appear in a man for his benefit or harm?" - "For his harm, venerable sir." - "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" - "Yes, venerable sir."

[6] "What do you think, Kalamas? Does hate appear in a man for his benefit or harm?" - "For his harm, venerable sir." - "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" - "Yes, venerable sir."

[7] "What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?" - "For his harm, venerable sir." - "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" - "Yes, venerable sir."

[8] "What do you think, Kalamas? Are these things good or bad?" - "Bad, venerable sir" - "Blamable or not blamable?" - "Blamable, venerable sir." - "Censured or praised by the wise?" - "Censured, venerable sir." - "Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?" - "Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."

[9] "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.'

The Criterion for Acceptance

[10] "Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.

Absence of Greed, Hate, and Delusion

[11] "What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?" - "For his benefit, venerable sir." - "Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed, this man does not take life, does not steal, does not commitadultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" - "Yes, venerable sir."

[12] "What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?" - "For his benefit, venerable sir." - "Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" - "Yes, venerable sir."

[13] "What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?" - "For his benefit, venerable sir." - "Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" - "Yes, venerable sir."

[14] "What do you think, Kalamas? Are these things good or bad?" - "Good, venerable sir." - "Blamable or not blamable?" - "Not blamable, venerable sir." - "Censured or praised by the wise?" - "Praised, venerable sir." - "Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you?" - "Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here."

[15] "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.'

The Four Exalted Dwellings

[16] "The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

"He lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice.

"He lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

"He lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice."

Thus we see in this Sutra the essence and foundation of the Gradual Path, as well as a clear warning of the perils of mindlessly following teachings and practices which seduce the six senses.