Day 1
Discourse No. 1:
(October 1st, 1988)
The Sutra of Authentic Dharma That Removes Hindrances and Bestows Good Fortune
This True Buddha Sutra is the spontaneous revelation from the Own Heart of Living Buddha Lian-sheng, the Emanation Body of White Mahapadmakumara of Maha Twin Lotus Ponds in Western Paradise.
Last week, a student who owns a bean sprout production company requested that I expound the True Buddha Sutra. I will therefore bestow the oral commentary week by week in stages.
True Buddha Sutra is the abbreviated form of the complete title, which is The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune.
To begin with, we should examine the meaning of "true" or "authentic." When I ask you "what is true?", you will all respond "that which obtains or applies." Actually, in this dualistic world where one aspect is called "true," there is another called "false." This is due to public agreement one way or the other. But, please examine the matter further. These agreements as to "truth" or "falsity" are just mental fabrications, and nothing in this world can be fundamentally one or the other.
Take for example the question of the world's most valuable commodity. This commodity cannot be either gold or diamonds, these can still be purchased with money. Therefore currency - such as the U. S. dollar - must be most valuable. It is a valid currency through being backed by the resources of the
But will these so-called valid currencies circulated worldwide be recognized by the Amitabha Buddha? I would say that the money brought as offerings to Amitabha at this temple will not be used by him.
Worldly paper money has no value in the
The word "true" as used here represents official sanction of Amitabha of the
What is a "sutra"? It is a kind of road or pathway. Thus to follow this True Buddha road and walk ahead is to move in a certain direction, which leads to the abode of the True Buddhas.
What then is a "Buddha Sutra"? It is a path to True Awakening and Realization. Therefore the title identifies the sutra as a means to True Wakening and Realization - that is the essential meaning of the entire sutra.
As such it can remove obstacles and bestow blessings. Through reliance on this sutra, many disasters can be prevented and many heavenly blessings will be received.
Thus it is the Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune - the True Buddha Sutra in short.
You know, this sutra did not previously exist; it is only now that we have it. In fact, it did not exist even three or four months ago.
"This True Buddha Sutra is the spontaneous revelation from the Own Heart of Living Buddha Lian-sheng, the Emanation Body of White Mahapadmakumara of Maha Twin Lotus Ponds in Western Paradise."
So, after all this introduction, the sutra identifies me as the author! Honestly, I too find this quite puzzling. This "spontaneous revelation from the Own Heart" how did it happen? Did the sutra just flow out of the physical heart?
The basic physical heart is associated with a certain rhythmic thumping (mind you, this is not a contemporary dance beat). But while most people use the character "hsin" Chinese for heart] to mean this physical heart, others use the same character to refer to the subtle [yogic awareness focused at the] brow point.
So when speaking of Own Heart, to which do I refer?
You will not be able to find IT!
This Heart is emphatically not the gross physical heart, not the one that beats rhythmically. Yet I tell you that it is also not at the brow point! For if it were present there only, then through what agency could your big toe be caused to wiggle?
Therefore Shakyamuni Buddha said, "The Heart is not outside, nor is it inside." Perhaps then one of you will say, "Since the Heart is not outside and not inside, then it must be in the skin, right in the middle!" Actually, the Heart is not found there either.
The Heart/Mind referred to by Shakyamuni Buddha is the Consciousness of the entire Universe. Included in it are you, everything within you, and everything outside you. The Whole Universe comprising oneself and all others is known as the Heart.
Thus, in this one sentence - "The Sutra is the spontaneous revelation of the Own Heart..." - the phrase "Own Heart” expresses both the fundamental identity of individual and universal awareness.
Today, although the Grand Master is here expounding the sutra that is the spontaneous revelation from the Own Heart, the scripture identifies itself as being spontaneously revealed by the greatest Heart/Mind, the Universal Mind.
I wrote this sutra not through having and later recording a nighttime dream, nor through intent to leave a classic work for posterity, that I might in the pure realms listen to future generations recite it and boast of my authorship!
Ah, it can't be this way at all. Such narcissism of the ego is in no way comparable to spontaneous Heart/Mind revelation. Many people said with great sarcasm that since Grand Master had written a True Buddha Sutra, they were inspired to write a False Buddha Sutra.
Actually, the spontaneous revelation from the Own Heart is a release of Wisdom of the Heart of the Universe. This sutra was not written through domination of the turbulent emotions or the individual self-consciousness, nor did I receive some inspiration from a dream of some kind. That was not it at all.
In this first paragraph is the phrase "Living Buddha Lian-sheng, the Emanation Body of White Mahapadmakumara." The Mahapadmakumara is actually the Bliss Body residing in the
By now everyone should be very familiar with the Maha Twin Lotus Ponds of the
We will end here this week!
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 2
Discourse No. 2:
(October 7th, 1988)
Supplication for the blessing of Living Buddha Lian-sheng:
With reverence I make my purified body, speech, and mind
an offering to Mahavairocana.
The Holy Buddhalocana is the Dharma Body,
and Padmakumara is the Bliss Body,
Living Buddha Lian-sheng is the Emanation Body,
these three bodies being the same in essence
as the Buddha's Grace.
Homage to His True Buddha lineage,
and to His transcendent power that encompasses the whole Universe.
Today I will continue to discuss the True Buddha Sutra.
In chanting this sutra, one begins first with the “supplication for the blessing of Living Buddha Lian-sheng."
The three [Sanskrit] seed-syllables in the beginning, "Om, Ah, Hum," have already been explained as follows:
"
"Ah" is One, the Buddha,
"Hum" is fruit, the Fruition.
"Om, Ah, Hum" is the same as: The Buddhas in the Universe have manifested all phenomena, all fruition.
Actually these three seed-syllables are very profound.
They need not refer only to all phenomenal manifestations of the Universe and the Buddhas. They can also mean:
The Purity of Heaven,
The Purity of Earth,
The Purity of sentient beings
- The Original Purity of Beings.
Now the next verse, which is a supplication: "With reverence I make my purified body, speech, and mind an offering to Mahavairocana."
One may think this easy. Is it not after all quite simple to make an offering to the Mahavairocana, through our body, speech, and mind? Actually such an offering is most difficult.
Purification of body, speech, and mind means that everything in the body is pure, that everything related to speech is pure, and all thoughts are likewise pure. Thus one's wholly pure being is what must be offered to the Great Sun Buddha.
Don't think that the body is purified simply by taking a bath. This washes the outside but not the inside. Although you have already sat on the "lotus" [the toilet], some dirt nevertheless remains inside [the body].
The purification of the body means that one's hands have committed no offense such as theft or physical trespass. Taking a bath is not enough.
The second purification is that of speech. I told the students at our "mail answering department" that every practitioner should "have a zipper across the mouth" and keep it "zipped up" to prevent unnecessary quarrels and disputes. The exception to this would be meal times, but otherwise we should keep our mouths closed.
The mouths of many people bring forth "flying swords," not "sweets" (like chocolate). Otherwise they are just talking hypocrisy, lies, nonsense, or being flirtatious. When one commits no transgression by the mouth, that is pure speech.
I find however that this is also quite difficult, because everyone is afflicted with the compulsion to respond to provocation. If one keeps one's mouth shut, then one's belly becomes bloated. I hope that whenever one hears some talk, one will just swallow it and discharge it from the other end. After all, much talk is pretty foul.
The purification of body and speech is not that critical in the sense that transgressions on these two levels can be more easily prevented through moment-to-moment practice of mindfulness and introspection. Mindfulness means keeping the precepts in mind, and introspection means ongoing self-assessment in view of the precepts.
The purification of mind - that is the most difficult! Who dares to say that his or her thoughts are entirely pure? Just now during the practice of Samadhi, were your thoughts pure? I examined everyone's magnetic fields and saw above each person some dense vibrations. You were not in Samadhi. You were daydreaming!
Actually, until one becomes a sage, thoughts will be mistaken. In this world, only a few sages have come forth. Most simply hide deep in the mountain fastnesses, not daring to come down to the cities. Mass media advertising just makes their heads spin!
In the Realms of Desire and Form, the purification of mind or pure awareness is extremely difficult. Sages absorb themselves in the Formless Realm where there is no mental projection, only pure awareness. So purification of mind is extremely difficult.
This first part of the supplication says that one must use the pure body, speech, and mind to make an offering to the Great Sun Buddha (Mahavairocana).
Now many students, when they make an offering to the Grand Master, think they do so with this threefold purity. Our staff at the "mail answering department" knows that such "offerings" require us to pay the return postage from our own pockets and there is no compensation for our time and expense.
But today I say to everyone that truly making this offering to the Buddhas, to the monks, and to all sages, means that everything is freely given! However, until one has attained this level of awareness, then it would be more appropriate to send a material offering with the request for personal help.
"The Holy Buddhalocana is the Dharma Body, and Padmakumara is the Bliss Body, Living Buddha Lian-sheng is the Emanation Body, these three bodies being the same in essence as the Buddha s Grace. "
We know that Vairocana Buddha is the Great Sun Tathagata - the Personal Deity of many Buddhas. One expression of Vairocana Buddha is Buddhalocana whose two eyes have transformed into the Maha Twin Lotus Ponds in the
Actually, there is no essential difference between the three dimensions of Being. When Shakyamuni Buddha descended to birth in samsara, his pure dimension was that of Buddha Vairocana, his energetic dimension that of Rocana Buddha, and he himself was the manifest Shakyamuni Buddha. Thus these three dimensions are fundamentally related.
We True Buddha disciples should all revere this great True Buddha lineage. The ultimate goal of our cultivation is to arrive in the world of the Padmakumaras, the two eyes of Buddhalocana. That True Buddha World is our native land, and a true
The three bodies - the Dharma Body, the Bliss Body, the Emanation Body, have been described in the past by others as analogous to the universe, the moon, and the reflections of the moon in the water. Another analogy is cloud vapor condensing as rain that then freezes as ice. Ice, water, and vapor differ in expression but not in nature. Thus the phrase "these three bodies being the same in essence as the Buddha's Grace'" is given in the sutra.
Next is the phrase "His transcendent power that encompasses the whole Universe. " Earlier tonight we spoke about transcendent power. I must examine the record of my past lives for non-virtuous acts, which can result in dangerous conditions. It is a rather troubling matter: if I were fated to be crushed to death by falling rocks, I would find it impossible to eat meals in peace.
This transcendent power is accessible. By transforming your biological energy into spiritual energy, you will generate spiritual power that becomes transcendent power. Ordinarily, sunlight is benign. When focused to a point on one's hand with a lens, however, it bums painfully! (Don't experiment this way though, or you will barbecue yourself.)
This is how it works: when you concentrate your energies, power will develop. If you can focus all thoughts to a single point, you can penetrate all appearances. This is how the Faculty of Divine Eyes arises. Also, if you can refine all the energetic power of the body's cellular metabolism into clear light, the transcendent power will manifest. In other words, you will become a radiant being who sends forth a vibration that fills the universe. This is the meaning of "transcendent power that encompasses the whole universe. "
An example of this is that one receives a wave of grace when beginning a session of Guru's Heart Mantra recitation. The response is immediate because the resonance of the Guru's Heart Mantra pervades space.
Tonight's assembly includes a Malaysian disciple named Lian-lei. He specializes in psychic healing. Please stand for a moment so that everyone here can see you. [audience applauds] Notice that his hair is entirely white. Prior to taking refuge in Grand Master, his health was very poor and all his hair follicles died. He sought treatment from many doctors. After taking refuge however, Lian-lei became able to heal himself and has gone on to heal many others.
When performing a healing, Lian-lei will visualize the Buddhas, Bodhisattvas, or Grand Master sitting above his head radiating light and energy on him, which he then projects on individuals who are ill. Lian-lei often visualizes his white hair transform into a white lotus upon which Grand Master is seated. Thus the light of the Grand Master pours down upon him and through his hand, washing away the patient's illness.
Today I recognized him on first sight and thought, "Ah ha, so you have come!" This is because he so frequently borrows electricity from me! I should really send you an electricity bill, Lian-lei. You are always "stealing electricity" from me and depleting my own store!
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 3
Discourse No. 3:
(October 15th, 1988)
Radiating light throughout the Three Times,
He can manifest Himself instantaneously.
Disciples of Buddha should constantly cry out
for His pure light which magnifies virtue and wisdom.
In the past His Realization was prophesied by Shakyamuni Buddha,
and by Amitabha Buddha He was entrusted with the mission of salvation.
Maitreya Bodhisattva bestowed on Him the Red Crown,
and Guru Padmasambhava taught Him the Tantra.
We pray You never abandon
Your vast vows to liberate us all.
Thus as You embrace and enfold us with protection and care,
empower us to more quickly attain realization.
Namo Mahavairocana Buddha
Namo Buddhalocana
Namo Padmakumara
Namo Living Buddha Lian-sheng
Namo the True Buddha Assembly, all Buddhas, Bodhisattvas, and Mahasattvas everywhere throughout the Three Times.
Recite the Sacred Edict three times:
The Western True Buddha Assembly, Maha Twin Lotus Ponds, the Eighteen Mahapadmakumaras, the Holy Revered One Robed in White, the Holy-Red-Crown-Vajra-Master, the Secret Master of the Realm of Vajra-mantra, the Great Enlightened Founder of Ling Xian True Buddha School: the Illustrious Tantrika Sheng-yen Lu.
Incense Praise:
The censer is now lit, suffusing the Dharma Realm, and from afar the scent is inhaled by the True Buddha Assembly. Auspicious are the gathering clouds, as we now request, with sincere and earnest hearts, that all Buddhas manifest.
Namo cloud canopy of fragrance, Bodhisattvas, Mahasattvas. (3 times)
Chant 3 times:
Namo True Buddha Assembly, all Buddhas, Bodhisattvas and Mahasattvas.
As for "Radiating light throughout the Three Times, " this year during the Bardo Deliverance Ceremony many individuals were able to capture Light on their photographs. The phrase "Three Times " refers to the past, the present, and the future.
To "manifest Himself instantaneously " means there is no gap in time whatsoever. These emanation bodies are boundless and immediately present.
"Disciples of Buddha should constantly cry out" - this means that students should practice unceasingly. It does not call for endless plaintive weeping or strenuous yelling. A real practitioner regards each moment as his last and cultivates ceaselessly. Through moment to moment application the practitioner will remain pure and tranquil. And in this way Pure Light will pour down continuously, thus increasing one's merit and wisdom until Perfection is reached.
In the past, Shakyamuni Buddha identified Padmakumara as a Buddha-to-be. That is, he prophesied that Padmakumara would one day engender the bodhicitta, deliver the sentient beings, and attain Buddhahood.
Amitabha Buddha also entrusted Padmakumara with the work of salvation.
Maitreya Bodhisattva placed a red crown on Padma-kumara, and furthermore Guru Padmasambhava taught Padmakumara the secret yogas to benefit beings.
Bearing in mind these authentic lineage transmissions, you, as avowed Buddhists, must not give up your commitments, nor forget the many vows associated with refuge. This means constantly upholding these commitments together with bodhicitta.
Since Padmakumara vowed to lead beings to liberation, we call upon His commitment. Upon liberation, one should endeavor in the same way to liberate others.
When one beseeches Padmakumara for universal liberation, He will protect and lead that person to Himself. In particular one prays for the empowerment of Padmakumara in order to attain Realization quickly.
"Namo Mahavairocana Buddha, Namo Buddha-locana, Namo Padmakumara, Namo Living Buddha Lian-sheng, Namo the True Buddha Assembly, all Buddhas, Bodhisattvas, and Mahasattvas everywhere throughout the Three Times. "
This last section of the "Supplication" identifies the inner lineage of which Mahavairocana Buddha is the root. "Mahasattvas" refers to great Bodhisattvas. Our lineage is extremely significant.
This begins with the Central Buddha who is also the Primordial Buddha: Vairocana. First Vairocana Buddha manifests as Buddhalocana [Buddha Eyes Buddha Mother], Then the two eyes of Buddhalocana manifest as the two Maha [Great] Twin Lotus Ponds. Then the Light of the Maha Twin Lotus Ponds manifests as the Padmakumaras.
Today I as Grand Master hold this great lineage that includes the True Buddha Assembly, all Buddhas, Bodhisattvas, and Mahasattvas everywhere throughout the Three Times.
Next comes the "Sacred Edict." It is quite long and would cover an entire business card. That is why I rarely print any; those I have were printed by students. I have never given out any such cards and anyway a book would be required to contain all the titles involved.
"The Western True Buddha Assembly, Maha Twin Lotus Ponds " - The assembly of the Western Amitabha Buddha is vast, just like the ocean. Within it are two very large lotus ponds and within those ponds there are eighteen great Padmakumaras (Lotus Bodhisattvas) including the Honored One Robed in White.
I rarely wear white clothes, though my hair has indeed turned white. The "Holy-Red-Crown " refers to my coronation by Maitreya Bodhisattva; the crown has on each side a sacred banner. "Vajra-Master" refers to a master who, having realized the "Vajra-heart," is unexcelled. This is what the Holy-Red-Crown-Vajra-Master means.
"The Secret Master of the realm of Vajra-Mantra" - refers to my present manifestation, as being the Vajrasattva (of the Hundred Syllable Mantra), which is the same as the Vajra-heart.
Why do I hold this sacred name? Through having realized the Vajra-heart. To carry forward Vajrasattva's mission of perpetuating the Dharma and saving beings, I have come to lead the Vajra-mantra-realm.
[As part of this work] I am bringing forth key practice texts. First, True Buddha Dharma: The Actual Practice. Second, True Buddha Dharma: The High Level Practice. Third, True Buddha Dharma: The Inner Commentary. The fourth, which is in progress, is True Buddha Dharma: Post-meditation Practice.
These books disclose about the Mysteries, of which I am the Secret Master. They express the most secret and most mysterious, which are the Buddha of Buddhas and the Dharma of all Dharmas.
And what does "Great Enlightened" signify? That one can penetrate all phenomena. Having realized oneness with the Infinite Universal Light, everything is completely understood.
Who is the "Founder "? The initial lineage holder, not those who come afterwards. By convention the lineage founder is termed the First (not the "Zero-th").
Many people have brought me questions regarding lineage transmission, because they have never had contact with a lineage founder. The other tantric sects or non-Buddhist schools are headed by lineage holders of, they say, "the twelfth, the eighteenth, or even later" teaching generations.
One Buddhist student asked, "Is your lineage real in the same way as that of a twelfth generation lineage holder?"
I in turn asked him, "Who precedes the Twelfth? If you go back eleven generations from the twelfth, then what is that called?"
"That must be the First!" he responded.
I nodded and said, "Then that is the same as [myself] the Grand Master."
He then exclaimed, "But that lineage passes from human teacher to human student! Who is the teacher prior to you?"
So I handed the question back to him:
Go and ask that very question of the Twelfth and current lineage holder you mentioned. Who gave lineage to their founder? Clearly the answer is the same. In both cases the lineage originates in [void] Primordial Being. To say that a [tantric] lineage passes exclusively from human teacher to human student is nonsense because any such transmission can only originate in the Beyond!
Some say that the Buddha-to-be Shakyamuni incarnated in the time and place of Buddha Dipamkara, who thereupon identified him as the next founding Buddha. [Eons later] under the Bodhi tree Shakyamuni liberated his true nature and thus re-established the timeless Buddhadharma in the context of a different age.
In just this way Shakyamuni Buddha identified and prophesied Grand Master's Buddhahood, and Maitreya Bodhisattva placed a [subtle] red crown upon Grand Master, thus initiating the True Buddha Lineage.
Upon hearing this, the student finally understood: Grand Master is a Founding Buddha.
So I say: You who are of the second generation are far closer to the original lineage than those of the eighteenth [...or some other] generation. You beat them all... The lineage originates in Primordial Being. Only then is it transmitted from manifest teacher to student, as for instance from Grand Master to you. But the origin is transcendent.
Next I shall explain "Illustrious Tantrika [tantric practitioner]."
[In ignorance,] some say, "Grand Master has no secret teachings!" But in that case, there would be no reason for anyone to study and practice under my guidance. In fact I hold a treasury of secret transmissions.
While seeking the Dharma I encountered great hardship. Some of these yogas required that I make pilgrimages to the mountain peaks, and I have truly exchanged my life for these teachings. But this matter is extremely secret.
Those who have followed me more than ten years are well aware of my vision quests in the mountains. Whenever it was clear that I was preparing for such a quest to encounter the celestial beings, these students asked to come. I in turn would take them only into the foothills to pick lychees and "dragon-eye" berries. After eating the berries, we would leave. That was the "secret."
My spiritual cultivation high in the mountains [of
This then is the meaning of "Illustrious Tantrika " – one who practices the
Next is the Incense Praise. We sing this every time, as you know. Because you have offered the incense in this way, the scent rises far above, suffusing the whole Dhanna Realm. Subsequently, all these offerings are received by the True Buddha Assembly. Your incense offerings fill up the sky like the auspicious gathering clouds. In response to the earnest and sincere request in your hearts, the Buddhas and Bodhisattvas manifest completely. What is "cloud canopy of fragrance"? That means your offerings, like the fragrant clouds, are pervading the sky like a canopy.
"Namo " means taking refuge in all the great Buddhas and Bodhisattvas of the True Buddha Assembly.
We'll stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 4
Discourse No.4:
(October 29th, 1988)
Invocation of the Two Buddhas and Eight Bodhisattvas:
Namo Vairocana Buddha of the
Namo Amitabha Buddha of
Namo Mahasattva Avalokitesvara
Namo Mahasattva Maitreya
Namo Mahasattva Akasagarbha
Namo Mahasattva Samantabhadra
Namo Mahasattva Vajrapani
Namo Mahasattva Manjusri
Namo Mahasattva Hindrance-Removing Bodhisattva
Namo Mahasattva Ksitigarbha
Namo all Bodhisattvas and Mahasattvas
Sutra Opening Verse:
The most supreme profound Dharma,
is rarely encountered in hundreds and thousands of kalpas;
now receiving this transmission and blessing,
I vow to penetrate the true meaning of Tathagata.
The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune, spoken by Living Buddha Lian-sheng:
Thus have I heard. At one time, White Mahapadmakumara was present at the Maha Twin Lotus Ponds, sitting upon the great white lotus dharma-throne; surrounding Him were seventeen other great lotus blossoms. The Green Lotus radiated green light, the Yellow Lotus yellow light, the Red Lotus red light, the Purple Lotus purple light. Each lotus blossom was mysteriously wonderful,
pure, and full of fragrance.
The White Padmakumara, silently calling forth his spiritual power...
The two Buddhas being invoked are: Vairocana Buddha of the
However, what is mentioned here is the Dharma Realm. What is signified? The totality of all beings and existence, including the fourfold realm of sages and the sixfold realm of ordinary beings. The fourfold realm of sages consists of the Buddhas, Bodhisattvas, Solitary Buddhas, and Sound-Hearers [arhats]. The sixfold realm of ordinary beings consists of heavenly beings, human beings, asuras or fighting gods, hungry ghosts, animals, and hell beings. Therefore, this palace is comprised of the entire Universe, all that can be seen and all realms of existence that cannot ordinarily be seen. The whole universe exists within this celestial palace.
What is meant by '''All-Conquering"? It means that it is the ultimate, the perfect, the most harmonious, and most pervasive. We all know that the Vairocana Buddha is the Fundamental Buddha, the Primordial Buddha from whom the
Why then call upon Amitabha Buddha of the
We must then call upon the Eight Bodhisattvas: Namo Mahasattva Avalokitesvara, Namo Mahasattva Maitreya, Namo Mahasattva Akasagarbha, Namo Mahasattva Samantabhadra, Namo Mahasattva Vajrapani, Namo Mahasattva Manjusri, Namo Mahasattva Hindrance-Removing Bodhisattva, and Namo Mahasattva Ksitigarbha.
Finally we call upon the totality of all Bodhisattvas and Mahasattvas. This is due to the very great affinity the totality of these Beings have with our
Next we will discuss the "Sutra Opening Verse." It is found in every sutra. These few simple sentences are saying that such profound Dharma is rarely encountered. Today you have come upon it, and so should study, recite, and contemplate the meaning of the scripture from this moment onwards.
Now we get to the sutra itself. The first sentence is "Thus have I heard. " This is equivalent to saying "I heard this first-hand at a Teaching Assembly" [conducted by a Buddha]. This sentence is found at the beginning of every sutra, every Buddhist scripture. Some of you present are older than the Grand Master and some of you are younger. In the future, when I am no longer here, I cannot guarantee the elder students will still be present, while many more of the younger students will likely remain at my passing. Recently I have contemplated the significance of writing the eightieth book in my series of public writings. It is called King of Buddha Kings, and the title may lead others to accuse me of plagiarism; a similar title, "King of all Kings" has already been used. But in fact, the approach taken in this book is very serious, with little levity. Actually, it is a rather profound and difficult work, for it contains the crucial formulas of the Buddhist spiritual discipline. With this book I have completed a major cycle in my spiritual writings. While I will continue writing in the future, I can now rest, as when having carried a knapsack for a very long distance one can then put it down.
I then remind myself that to take a very long break would mean "closing the act" at age forty-four, which would be a rather short life. In order not to leave so soon, it becomes necessary to involve myself soon in the eighty-first book project. This will be titled The Liturgies of the
This eightieth book corresponds to a rest stop in my life, and I do feel that with the completion of this volume, I have fulfilled the primary mission of my present incarnation. Amitabha Buddha can take care of future concerns while I can approach my life without feeling so burdened.
In the future, any of you present who write concerning this teaching may begin with the classical phrase "Thus have I heard." For you are present in the Dharma Teaching Assembly during the original exposition, and others will be able to confirm this. When the followers of Shakyamuni Buddha collected his teachings together, they have placed this remark at the beginning of each book to signify direct reception of the original teaching. In this case, the classical opening phrase indicates that I myself was present at the Maha Twin Lotus Ponds of the
The life of an individual results from many causes and develops through many rounds of death and rebirth. Actually, to be "born" or to "die" simply means that you disappear from here to reappear elsewhere. This is the basic meaning of transmigration.
I was present at the Maha Twin Lotus Ponds in the
Life and death are intimately inter-related. Here you are born through transmigration from somewhere else, or vice-versa. It is very peaceful to view the cycle of change in this way. When someone passes on you may cry in great bereavement due to a sense of personal loss, yet that individual may well have gone on to a far better existence. Therefore keep in mind this broader perspective.
What is meant by saying "At One Time "? Even the very distant past is included.
There was once an aged Buddhist master known by the name "Sky Dragon Zen Master." Whenever people asked him existential questions, he always responded in the same way: he would silently raise his right index finger. He would respond thus when he knew the answer to a question, and even when he did not. Now, what does this signify? People were unable to understand such a response and would ask him for clarification.
Sky Dragon Zen Master would reply by saying "Oneness is all-encompassing. The answer to your question is certainly to be found among this all-inclusive totality. So I can guarantee you that this is the right answer."
A person would ask, "Where is the
When asked "where is the world," he would respond the same, indicating that the entire universe evolves from Oneness. And when asked "what is the nature of feminine and how does one distinguish masculine from feminine," Sky Dragon Zen Master made this gesture again of extending his right index finger upwards, because in the Great Heavens which transcend all duality there is no separation between masculine and feminine nature.
So this Totality encompasses Heaven and Earth, the mountains and waters, humanity and all else. The primordial state of being, the past, the present, and the future are all within this totality. This is why the old monk, when challenged with a difficult question, would raise his right index finger in response.
As it happens, a student of his began to imitate him in this. Sky Dragon Zen Master challenged the student, who responded once more with an upraised index finger, and the enraged master grabbed this finger, chopping it off with a knife. The master then asked the howling student, "Where is your 'Oneness' now?" And it was only "this." [Here Grand Master holds up his right hand with the index finger folded in to represent a missing digit.]
The essence of Zen is not always explained or explainable in words and many related meanings are implicit in its principle. Thus you may ask me, "Grand Master, when exactly is the 'At one time'?" I tell you that one century, one millennium, one eon, ten eons or even a thousand eons are within the indicated time. "At one time" thus means at that one time, which includes all time.
"At one time, White Mahapadmakumara was present at the Maha Twin Lotus Ponds. " The color white mentioned here is significant: white is the union or sum of all colors. For example, there are simple demonstrations of physical science in which a multicolored wheel is spun around at high speed and the composite color is white, is it not? But if one of the colors of such a wheel is taken out then the resultant composite color is black.
However one may spin the wheel painted with such a full color spectrum, the result is the same, so white is shown to be the most complete color, from which all others derive. This is why Vairocana Buddha and his
Similarly, the principal Padmakumara in the Maha Twin Lotus Ponds is white in color, because all Buddhas-to-be must engage the "White Purification Practices" before attaining Enlightenment. In other words, they must undergo purification to reach the ultimate goal of pure awareness, and this goal corresponds to the color white.
In a dharma talk just given by Master Cheng, it was explained that the goals of spiritual cultivation are to become "Emptiness" and "Nothingness." What then is the color corresponding to these? The color white. To mix in any other color would represent a modification. Only white is truly pure. Therefore, the Great White Padmakumara is the principal deity at the Maha Twin Lotus Ponds and he sits on top of the great white Lotus dharma-throne.
One student argued with me, "Grand Master, 'to sit on the great white lotus dharma-throne' will do, why use the phrase 'on top of? [Translator's note: in the Chinese text, the phrase "upon" is literally "on top of."] One of course will only sit on top of the lotus and not under it, nor to one side. So the phrase is redundant..." I replied, "Please don't be unnecessarily critical! It is enough to understand that the Padmakumara is sitting on top of the Lotus dharma-throne. If you try to find minor faults like this, how can this sutra be written at all?"
Surrounding this white lotus are altogether seventeen other great lotus blossoms. That student was indeed very confrontational. He said, "This paragraph also contains many redundancies, with the Green Lotus radiating green light, and so forth. Can the Grand Master be color-blind? Does anyone expect the Green Lotus to radiate red light? How did you manage to obtain your driver's license?" Actually, he was also trying to find fault. The seeming redundancy carries distinct meanings, for example that there is a lotus of a certain color, and then that the lotus radiates light of the same color.
Actually, the Buddhist sutras are replete with examples such as this: The Green Padmakumara holds a green lotus that is also radiating a green light and the whole surrounding becomes green. There are such precedents in the sutras to be followed. We are not being contradictory or redundant.
"Each lotus blossom was mysteriously wonderful, pure, and full of fragrance. " This describes the mysterious wonders and fragrance of each lotus. Here fragrance represents purity and goodness. The "smell is good and clean." The phrase "mysteriously wonderful" is often encountered in the Buddhist sutras. It refers to a state wherein everything is extremely fine.
One True Buddha student is Shen Miao-juan, who formerly lived in
"The White Padmakumara, silently calling forth his spiritual power, " this is a wonderful usage of the word "silently" because spiritual power is, after all, invisible and inherently present in all of nature's transformations. Clouds in the sky transform into water through their spiritual power. Through its spiritual power, water transforms into ice. Ice transforms through its spiritual power into water. The spiritual power of water again causes itself to transform into vapor. All these various transformations are manifestations of the spiritual powers of nature.
A person who possesses spiritual power may cause changes in the material world. He can cause clouds to turn into rain, rain into ice, and ice into vapor. All these transformations are just natural manifestations and "a silent calling forth of the spiritual power."
In reality, many housewives are already "silently calling forth their spiritual powers" when they prepare meals in their homes. First one goes to the supermarket to buy a fish, the kind that is quite cheap, with a nauseating fishy smell. Then one comes home and starts marinating the fish in soy sauce, vinegar, sugar, and green onion. The fish is then fried in fragrant oil. In an instant a foul-smelling fish is "silently transformed through spiritual power" into an "aromatic fish." After such aromatic food is consumed by each of us, it again undergoes "silent transformation," turning back into something that is as foul as it was before.
Vegetables growers use fertilizers. Some use organic and others use chemical fertilizers. But even the chemical fertilizers use ingredients such as nitrogen urea and amino acids, which are manufactured or derived from organic sources. The Universe is a miraculous recycler. When the filthiest and most foul smelling substances are fed to plants, fish, fowl, or mammals, they become nourishment for growth and expansion. The filthiest materials give rise to the most fragrant things, which in turn produce the most foul smelling substances. The foul are fed into the aromatic and the aromatic are fed again into the foul. They mutually nourish each other. If one sees this relationship, one will understand that the underlying principle of the Universe is an ongoing cycle of transformation, a "silent manifestation of spiritual power" through the phenomenal world.
Everyone has the potential to cultivate to the state where one is attuned with Nature. In this achieved condition, one may "silently call forth spiritual power" to act in accordance with or even bring forth transformations in Nature. Such powers are spiritual powers.
We know that X-rays can penetrate the human body to provide a picture of the bones and organs inside. When one's eyes develop an X-ray like ability, one obtains the faculty of divine sight. A person with divine sight can aim his or her eyes at a space satellite and watch the live-action Olympic gymnastic competitions. Images transmitted from the Olympic venues to the satellite will be deflected to one's eyes, and a person with divine sight can watch gymnastic events thousands of miles away.
If we want to talk to a friend in
In the future you can learn to create this miracle. For example, say there is a flower bud in front of you and, by silently calling forth your mysterious and wonderful power, you command the bud to bloom. If you can do this, you can transform the world into an extraordinarily beautiful and splendid place. A person with great transcendental powers can even cause changes in the weather. It is autumn as I speak, and the weather is turning colder and most flowers are withering. A person with spiritual power can change fall into spring. It is fall or winter on Earth when the light and heat of the sun have to travel a greater distance to reach the Earth. By "silently calling forth the spiritual power," and slightly altering the angle between the sun and the Earth, one can transform fall or winter into spring or summer, making it so warm that one starts to perspire. In reality, even a slight shift of the Earth's position in relationship to the sun will result in a complete alteration of the climate on Earth.
With silently calling forth the spiritual power, all the flower buds simultaneously burst into fragrant blossoms. As mentioned earlier, with a gesture, all flowers opened into full blooms. Next time I will teach you how to perform this miracle. The student who is a florist is happiest about this! With this miracle that I can teach you, your flowers will stay open without withering. But then this may not be such a good idea either, since people, after buying flowers once, won't buy any more for the whole year. Then your flowers won't sell either. I think it is better that you do not learn this kind of miracle.
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 5
Discourse No. 5:
(November 12th, 1988)
(cont.) transformed the Maha Twin Lotus Ponds into an extraordinarily splendid place filled with golden light. All the flower-buds simultaneously burst into fragrant blossoms. Jade grasses sent forth a wonderful scent. White cranes, peacocks, parrots, saris, kalavinkas, and jivajiras all took on a golden hue, and sang graceful heavenly songs in harmony.
The sky filled with golden light. A pure and wonderful heavenly melody resounded from the sky. The fragrances suffused all realms. Golden sky-abodes, adorned throughout with golden lotuses, radiated splendor. From the sky there showered heavenly flowers.
"The White Padmakumara, silently calling forth his spiritual power, transformed the Maha Twin Lotus Ponds into an extraordinarily splendid place filled with golden light. All the flower-buds simultaneously burst into fragrant blossoms. Jade grasses sent forth a wonderful scent. " In an instant, all flowers burst into blooms and all grasses released wonderful fragrances.
"White cranes, peacocks, parrots, saris, kalavinkas, and jivajiras all took on a golden hue, and sang graceful, heavenly songs in harmony. " Why do these birds take on a golden hue? Because gold signifies the highest value! "Graceful, heavenly songs in harmony " refers to the most peaceful, elegant, and melodious sound.
I have said before that the harmonious and graceful, heavenly music found in the
Such a worry is unwarranted because of the existence of the harmonious and graceful, heavenly music. "Oh, what exquisite jewels, I must take some with me!" As soon as this thought occurs, the harmonious and graceful, heavenly music will flow into one's inner being, and the desire to steal will vanish. A sacredness will well up inside one's heart, "I am a holy person, how could I take these things?"
When one's lusts are raging like fire, this harmonious and graceful, heavenly music will pour down upon one's head like cold water. This most beautiful, pure, and transparent ice cold water will rinse away the filthy thoughts in one's mind. Some individuals who arrive at the
The harmonious and graceful, heavenly music is a very beautiful and wonderful realm of consciousness. Some people have homicidal tendencies within themselves. Sometimes, under stress, they want to kill others. When these people of strong destructive tendencies arrive at the
I have said before, there is sadness in the human world. Why is the
Someone asked me, "Grand Master, such a soothing piece of music sounds really nice. But wouldn't one get tired of it if the same piece of music is played over and over again?" Do not worry, there are billions of pieces of harmonious and graceful, heavenly music in the
"The sky filled with golden light. A pure and wonderful heavenly melody resounded from the sky. The fragrances suffused all realms. Golden sky-abodes, adorned throughout with golden lotuses, radiated splendor. From the sky there showered heavenly flowers. " This paragraph describes that the sky of the Maha Twin Lotus Ponds is completely filled with a golden light that is most subtle and beautiful. A very pure and wonderful, heavenly melody came down from the Void. This music can only be described as pure and subtly wonderful. Actually, this kind of music is tantamount to heavenly music and cannot be heard in the human world.
During my recent trip to California, I snuck out one night, only one time, because I had been told that there are some Taiwanese-style nightclubs in Los Angeles that are not found in Seattle. These clubs have names like Great World, "Something" Rose, etc. Since our hearts are great and expansive, we went over to the Great World Club to have a look. The music there was indeed very loud! The dance floor was almost half the size of this hall in our temple. I heard that the club has thirty dance escorts. Shi-mu [Grand Master's wife] was with me when I went there, and we just looked – no dancing. They did not play any pure and wonderful, heavenly music. Most of the pieces were old Mandarin songs that I had heard before in
In the
"The fragrances suffused all realms. " This sentence is saying that, because all flowers are blooming, and all the grasses are emitting their scents, these fragrances are suffusing all realms. There was one evening, before I went out to have dinner at a restaurant, when I felt like wearing a little cologne, so I sprinkled a little on myself. It was a sandalwood scent, not the kind of floral scent generally used by young girls. When I came out of the house, a lady was right on my heels and she exclaimed, "Oh, Grand Master's whole body is exuding a fragrance! There are Bodhisattvas following us!" "Perhaps," I said in response. This was not such an occasion, but it is true that spiritual cultivators can indeed generate fragrances from their bodies.
I have mentioned before that every person has his or her own signature body odor. I have met with tens of thousands of people who have come to consult me. As soon as someone sits down in front of me, I can smell the body odor. Some people get a longer consultation because their body odors are more pleasant. In some cases, as soon as the visitor sits down, I have to immediately stand up. To tell you truthfully, I have sometimes held my breath during a consultation. People do indeed give off odors. Those who have cultivated to a higher spiritual level will have bodies that spontaneously emit fragrances.
If one's mind always harbors negative thoughts, if one does not do spiritual practice, is too much concerned with money, and is always swimming in "dirty water ditches," one's body odor will be a stench. If a person likes to gamble and his thoughts are always on wins and losses, as soon as he sits down, a waft of money odor will drift from his body. Many people have this kind of odor that does not smell good. If such a person sits next to me at the dinner table, I check to see if he drools when he eats. It is quite terrifying!
The kinds of fragrances found at the Maha Twin Lotus Ponds are not found in the human world. Therefore, the inhabitants there are very happy. They all enjoy the music and fragrances found in the
The houses there are golden abodes. They are constructed of gold and emit great golden light. All these sky-abodes are adorned with many sculptures and paintings of golden lotuses. From the Void beautiful, golden flowers shower down.
Someone will ask, "Grand Master, if these golden flowers fall on our heads, won't our skin break open and bleed?" There is no need to worry! When these golden flowers fall down from the Void and hit your body, they simply pass through. When they pass through your body, they generate a bliss in your cells, as if they were being massaged. Just think, these beautiful flowers fall onto you and pass through your head and body, and it feels as if a very skillful pair of hands were sensually massaging you. What a soothing experience! Also, each different kind of flower, as well as each different flower of the same kind, gives rise to a different sensation when it passes through (unlike the same routine that one receives when one goes for a massage session.) Each kind of sensation belongs to the realm of heaven and is the softest, most gentle, and most enjoyable.
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 6
Discourse No. 6:
(November 19th, 1988)
At that moment, the ground shook violently in Maha Twin Lotus Ponds and throughout countless heavens the tremors could be felt. Buddhas, Bodhisattvas, and Sound-Hearers all felt it as well and came to Maha Twin Lotus Ponds, as did the rulers of all the Thirty-three Heavens. The assembly included beings from the Twenty-eight Heavens, Lords Indra and Brahma, the eight classes of supernatural beings, and the Fourfold Sangha, all of whom came to hear the revelation of quintessential teaching.
[Living Buddha Lian-sheng reads above passage]
The first phrase is "at that moment. " What is "at that moment"? It is neither this moment nor a moment in the past. It is not just one specific moment. There are many usages of "at that moment" in this sutra that actually signify that these moments transcend the limit of time. It may be any one moment.
At that moment, at the huge Twin Lotus Ponds, the entire
There are several famous "six great tremors" associated with the Buddha. At the birth of Shakyamuni Buddha, the six great tremors took place. When Shakyamuni Buddha attained Enlightenment under the bodhi tree, the six great tremors occurred. When Shakyamuni was about to enter nirvana, there also occurred six great tremors. Whenever Shakyamuni gave his most critical teachings, the six great tremors also happened. Another example is when Shakyamuni took up the vow of renunciation.
We now all wish that there would be no earth tremors. In
The six great tremors that take place at the Maha Twin Lotus Ponds are not limited to earthquakes. They include tremors in the sky, in the wind, movements between right and left, up and down, and front and rear. The sky, stars and moons have all shifted and changed places. These roaring sounds are called six great tremors!
Such tremors at the Maha Twin Lotus Ponds may be felt in all heavens, including the realms of the Buddhas, Bodhisattvas, and Sound-Hearers. From their experiences with other occurrences of the six great tremors, they know something of great significance is about to happen. Therefore, they all travel to the Maha Twin Lotus Ponds.
The rulers of all thirty-three heavens rush to the Maha Twin Lotus Ponds. These thirty-three heavens are within the Realm of Desire. The heavens of the Realm of Desire are located at the
Above them are the rest of the twenty-eight heavens. What are these twenty-eight heavens? Within the three realms (Realm of Desire, Realm of Form, and Realm of Formlessness) there are altogether twenty-eight different levels of existence of heavens. Among the assembly that has come to the Maha Twin Lotus Ponds are rulers from these heavens, such as Indra, Brahma, the Conch Tuft Deva, the Conch Tuft Brahman, etc. What are the eight classes of supernatural beings? They are beings who are Dharma protectors lending support to the Buddhas and Bodhisattvas. They may be golden armored gods, devas, or dragons. What are the fourfold sanghas? They refer to the four classes of monks, nuns, male and female laymen, i.e., bhikshu, bhikshuni, upasaka, and upasika.
Indra, Brahman, the eight classes of supernatural beings, devas, Buddhas, and Bodhisattvas have all come to this assembly. Why? Because there is going to be the revelation of quintessential teachings at the Maha Twin Lotus Ponds. Many of these important teachings, tailored for contemporary practices, are going to be revealed.
Many devas, gods, even Buddhas and Bodhisattvas descend to hear Dharma teachings. When I was teaching in
During Dharma teachings, Buddhas, Bodhsiattvas, and devas often descend among us.
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 7
Discourse No. 7:
(November 26th, 1988)
At that moment, the Golden Padmakumara emitted the Great Wisdom Light. The White Padmakumara emitted the Dharma Realm Light. The Green Padmakumara emitted the Ten Thousand Treasure Light. The Black Padmakumara emitted the Subjugation Light...
"At that moment," as I have said, does not refer to a moment in the past, a moment in the present, or a moment in the future. It is just "at that one moment." "At that one moment" is a most fitting term to use in writing, as it encompasses all times.
The Golden Padmakumara emitted the Great Wisdom Light." What is the "great wisdom light"? The adjectives "great" and "wisdom" have profound meanings. "Great" signifies infinity and "wisdom" signifies a wholeness of the highest order. This is a wisdom that is totally complete and boundless.
This "wisdom" is not the worldly wisdom. There is a great abundance of worldly wisdom. For example, from the rings of a tree's trunk, we are able to deduce its age. We may study certain plants and classify them as trees or shrubs. From leaves we may determine the amount of chlorophyll. We may study different trees to find out which types can be used to make furniture, to build houses, or should be used as wood for the fireplace. A tree has many functions. In fact, a tree itself is a great source of knowledge for us to study. Knowledge about trees also provides a kind of wisdom, except that it is not the "great wisdom!"
What is the "great wisdom"? The "great wisdom" necessarily includes, of course, wisdom about trees, human beings, mountains, oceans, air, and movements within the Universe. However, this "great wisdom" is not limited to wisdom of the exterior domain; it also includes wisdom of the interior domain. You are, perhaps, thinking to yourself, "This wisdom of the interior domain, about which the Grand Master is talking, must have to do with the knowledge of the internal organs of a human being: heart, liver, spleen, stomach, kidneys, blood circulation, lung capacity, serum level of cholesterol, etc." No, it does not. The "great wisdom" refers to your mind, your thoughts, and the many levels of consciousness within your mind, which extend all the way to the deepest level of consciousness.
Today, a pilot for Malaysia Airline came to me and asked me to give him an empowerment. He said to me, "I know the Grand Master has taught many practices and the secrets to practices, but is there anything more secret than those?" He wanted me to tell him the most secret formula. I thought to myself, "I have immersed myself in the study and practice of the Buddhadharma for more than twenty years. I have risked my life with great effort, not just money and time, to trade for this great secret. I am waiting for a high asking price before I will sell it." Well, I am just teasing you.
I told him, "This secret formula is very subtle and wonderful." What is "subtle"? "Subtle" denotes a nature that is most minute and refined. What is "wonderful"? "Wonderful" denotes a nature that is most optimal and "just right." Thus, to really find out this secret formula to Buddhahood [Enlightenment], one must understand the meaning of "subtle" and "wonderful." One must go deep into the most refined levels of mind to reach the deepest level of consciousness. You might think to yourself, "Wouldn't such a fine and deep penetration place one in a world that is like the eye of a needle? How can there be any 'great wisdom light' in it?"
Let me say this, the "great wisdom light" is the "subtle and wonderful light." When your mind penetrates through the first, second, third, fourth, fifth, sixth, seventh, and eighth levels, to reach the ninth level of consciousness, it is as if you entered a very dark room and lit a bright candle, which allowed you to see everything inside the room with great clarity and understanding.
At that moment, you will clearly understand what is your past, your present, and your future. At that moment, this light of yours will illuminate the whole Universe. You will have a lucid understanding of all times and spaces: the four sides, the eight directions, above and below, past, present, and future. Some people do not know what the life goal is of their present incarnation in the world. But, at that moment, their many previous lifetimes are completely displayed in front of them, and they can understand the present as well as the future. This kind of illumination is the "great wisdom light." What I have obtained, what I have traded my life for, is just simply this.
"The White Padmakumara emitted the Dharma Realm Light." What is the "dharma realm light"? As we know, in Buddhism, the whole Universe is categorized into a hierarchy of four holy realms and six ordinary realms. The four holy realms include the realms of the Buddhas, Bodhisattvas, Solitary-Buddhas, and Sound-Hearers. The six ordinary realms consist of devas, humans, asuras, hell beings, hungry ghosts, and animals. The "dharma realm light" manifested by White Padmakumara shines not only in the Maha Twin Lotus Ponds, but also throughout the four holy realms all the way to the realm of the Buddhas, and extends below all the way to the realms of the hell beings, animals, and hungry ghosts. Thus, all "ten dharma realms" are bright and transparent under the equal illumination of this "dharma realm light." This "dharma realm light" is very formidable as it literally shatters all boundaries and transforms the "ten dharma realms" into "one dharma realm."
"The Green Padmakumara emitted the Ten Thousand Treasure Light. " What is the "ten thousand treasure light"? As soon as one hears the "ten thousand treasure light," one's interest immediately peaks. You must be wondering if I am going to talk about emerald treasures, sapphire treasures, ruby treasures, diamond treasures, etc., thinking that their sum total would be the "ten thousand treasure light." Actually that is not what it means. This "ten thousand treasure light" refers to the "dharma treasure." As we know, all the dharma treasure contained in the Buddhist Tripitaka [Buddhist Canon], to which we have access in the human world, is just a tiny fleck found on the tip of the iceberg. I have said before that the dharma treasure transmitted to us by Shakyamuni Buddha is boundless and can be used to load up lines and lines of endless railway cars. Now, where has all this "dharma treasure" gone? It is said that sky horses and ocean dragons have been used to haul it to the Dragon King Palaces. These dharma treasures are now stored inside the Dragon King Palaces.
Let us give this some consideration: there are many dharma treasures inside the Dragon King Palaces. In the past, Nagarjuna Bodhisattva of
Next, "the Black Padmakumara emitted the Subjugation Light. " What kind of light is this "subjugation light"? "Subjugation light" is a black-colored light. Generally, subjugation brings to one's mind the Vajra [Ferocious Deity] Practices. Some people say, "Since Buddhas and Bodhisattvas are such compassionate beings, we can take advantage of them." Buddhas and Bodhisattvas practice goodness and tolerance. Some people are unwilling to take up the Buddhist practice because they feel that to be a Buddhist is to remain silent and passive even when being abused by others. If one fights back verbally or physically, one will be challenged, "Aren't you a Buddhist?" From this perspective it seems that to be a Buddhist is to be a loser.
When I was in
But, in this Universe there exists another kind of god, the Vajra Dharma Protector, whose role is to render support and protection to the order of Buddhism. One should not be perpetually mistreated by others, so someone must act as a "dharma protector." These dharma protectors are beings with wrathful and ferocious appearances.
I feel that subjugation as used here is tantamount to the administering of warnings. For example, in school, if a student gets bad grades and behaves in an unruly way, the administration will give him warnings. Perhaps a minor written warning will be given first, followed by a major one, then a detention.
The intent of wishing one well is implicit in "subjugation." In other words, although I seem to be punishing you on the surface, in reality, I am giving you a well-meant warning. After this, I will again draw you to me, hoping that you will take heed of words of goodness, stay away from evil acts, and participate in wholesome deeds. This is the meaning of subjugation.
That is why, when a vajra master engages in an occasional "subjugation practice," he only does it for one or two days because he will take pity on you. After performing only two days of subjugation practice on you, you have already become ill or injured! Perhaps you have fallen off a bicycle or gotten yourself scraped. Note this as a warning. Most vajra masters, after performing a subjugation practice, will perform in your service a purification practice. After letting you savor a taste of warning, they then help you resolve the calamity with a purification practice. When I was living in
The light manifested by subjugation practices is a stream of black-colored light. People suffering under subjugation spells are easily discernible because their faces will display an unwholesome energy.
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 8
Discourse No. 8:
(December 3rd, 1988)
(cont.) Red Padmakumara the Vow Light, Purple Padmakumara the Proper and Dignified Light, Blue Padmakumara the Virtuous Fruit Light, Yellow Padmakumara the Fortune Fulfilling Light, and the Orange Padmakumara emitted the Child Innocence Light.
"Red Padmakumara (emitted) the Vow Light. " As I have said before, every good and kind-hearted person who performs charities, who generates a great vow to help others, who practices alms-giving and entirely donates his or her time, money, and deeds to the welfare of other people will have a kind of "red vow light" emitting from his or her crown.
I have often contemplated this quotation from the Bible: It is more blessed to give than to receive. Why? It is indeed true! I realize that, in the past, I have not done that much charity work, and I have recently started to do a little more. I have learned that, when we give away things to other people, or perform almsgiving or other good deeds, we feel an extraordinary happiness and peacefulness in our hearts. This kind of happiness reaches an even higher level when you give to other people the object you are most fond of, the item you cherish most, or something you are most reluctant to part with.
We have to shatter the concept of ownership, that "this is mine and this is yours." If you want to transcend the idea of ownership, you have to enact your vows. By integrating your vows and your actions, you can transcend the view that "this is mine and that is yours."
Give this some thought! If, in the future, it occurs to you that "what I have is what all beings have," your crown will manifest the red vow light. If everyday you still indulge in thinking that "What's mine is mine, what's yours is mine, and what's everyone else's is also mine," then you will have a black light above your crown. To become a Buddha or a Bodhisattva or to engage in spirituality is to do away with these words: This is mine.
In fact, in all the world, there is not one thing that is yours. Therefore, when you reach the realization that "there is not a single thing in this world that belongs to me," the red vow light will appear above your crown. Your heart will expand and become as immense as heaven and earth, and you will have a heart of infinite kindness to help others. Such people will in the future be the Red Padmakumaras.
"Purple Padmakumara emitted the Proper and Dignified Light. " Purple is the color of stateliness and dignity. The light of stateliness and dignity also is generated from one's heart and expressed through one's deeds and actions. "Stateliness" comes from an inviolate uprightness. When we learn to tune our heart into a state of pure awareness without any modification, our behaviors will become stately and flawless. This is a purple light that is completely flawless and devoid of shortcomings.
"Blue Padmakumara emitted the Virtuous Fruit Light. " Why is the Blue Padmakumara emitting the "virtuous fruit light"? Because the help that the Blue Padmakumara has rendered to others has resulted in a fruitful harvest. It is like planting a fruit crop that matures and blossoms and bursts into loads and loads of perfect fruit! What is the force behind the forming of the fruit? Virtuous actions. This is a beautiful blooming lotus that is emitting a blue light signifying perfectly round and wholesome fruit.
"Yellow Padmakumara emitted the Fortune Fulfilling Light. " Why is the Yellow Padmakumara emitting the "fortune fulfilling light"? Why is the yellow light a "fortune fulfilling light"? As I have said before, the color yellow is close to that of gold. In this world, what denotes the most expensive color? Gold. Although diamonds are also very valuable, there is not a consensus about diamond prices. While there is a current standard pricing of pure gold based on its weight, none exists for diamonds. Why is the yellow light called the "fortune fulfilling light"? One should know that fortunes come from both virtues and wisdom. Spiritual cultivators also have to cultivate their fortune as it is just as important as the cultivation of wisdom. If one only has good fortune and no wisdom, one becomes a mundane person. If one cultivates only wisdom and no good fortune, one can only help oneself and not others. Therefore, there should be an integration of both types of practices in one's cultivation. The Yellow Padmakumara is manifesting the "fortune fulfilling light" because he has gained access to all kinds of fortunes.
"And the Orange Padmakumara emitted the Child Innocence Light." What is "child innocence"? Just now a group of small children was walking by. The hearts of small children symbolize a very pure and innocent state that is free of the dualities of good and evil. Small children do not do evil things, and they basically do not dwell on evil thoughts. They also do not much care about what others think. Like just now, with so many of us here and all these masters sitting in the front, the children just walked through, free from any concern of lowering their voices because adults are attending a sutra discourse. They are not concerned with this. Why? They are just being children. How is it possible to ask the birds on the tress to stop chirping?
Innocence also means that children show their true feelings! They do not know how to be hypocritical. When they are happy, they laugh; when they are beaten, they cry. If they like you, they give you a kiss; if they do not like you, they turn away from you. They do not know how to hide their feelings. I find that the older one grows, the more hypocritical one becomes. When one is clearly displeased, one will still say, "Thanks for your help." When it is obvious that one dislikes you, one will still say, "I have been looking forward to meeting you!" When it is clear that one does not welcome you, one still says, "Please come again when you have time." This is the ugly side of grownups. Spiritual cultivators have to recover this "child innocence" and get rid of hypocrisy.
The light manifested by the Orange Padmakumara is totally honest, child-like, and innocent; this kind of light has not been contaminated. We have all been exposed to pollution.
So, let us look at all these lights. There is the light of "great wisdom," light that "pervades the whole Dharma realm," light that brings out "ten thousand kinds of treasures," light that "subjugates wickedness and demons," light that is red and signifies "actualization and fulfillment of vows," light that is "proper and dignified," light of "virtuous fruits," light of "full fortunes," and light of "innocence and honesty" like that of a child's. Imagine what a bright and beautiful world the Maha Twin Lotus Ponds is with so many of these lights shining and reflecting on each other.
Therefore, this Pure Land of Maha Twin Lotus Ponds shall in the future create uproar around the world and send tremors throughout the whole globe. Recently, True Buddha Sutra has already caused uproars in many countries around the world. Buddhists as well as other religious groups have already started to light up "firecrackers," albeit "firecrackers of dissent," to help with the celebration.
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 9
Discourse No. 9:
(December 10th, 1988)
Upon seeing this, all the heavenly beings were greatly awed. Then Indra arose from his seat and, joining his palms to White Padmakumara, said, "This is most rare, 0 Holy and Revered One. By what cause does the Maha Twin Lotus Ponds emit such great light and splendor?"
White Mahapadmakumara said, "I will expound this for everyone present." Indra said, "The Holy Revered One is the most mighty and powerful. Please explain to everyone present, that all Men and Devas may know where to turn."
At that moment, White Mahapadmakumara addressed Indra and the assembly as follows: "Very well, very well. I will now explain to you and all the beings of the last period of this Buddha-kalpa, and all those in the future who have an affinity with the sutra, that all may know the True Buddha Dharma and the principle which removes obstacles and bestows good fortune."
The "heavenly beings " here refer to all of the celestial beings in the twenty-eight levels of heavens, including all devas from the thirty-three heavens. When these beings saw the manifestations of colored lights throughout the whole Empty Space, as well as the Ten Dharma Realms that comprise the four holy realms and the six realms of transmigration (with the three lower realms included), they were greatly awed. It was rare that the entire Ten Dharma Realms would be filled up this way by so many different colored-lights. At this time, Indra, ruler of the Trayastrimsas Heaven, stood up from his seat. With palms joined respectfully, he inquired of the principal deity White Padmakumara, "This is most rare, 0 Holy and Revered One. By what cause does the Maha Twin Lotus Ponds emit such great light and splendor? " In other words, such a phenomenon of great illumination is extremely rare, what then are the reasons for the holy realm of Maha Twin Lotus Ponds to emit such great light and splendor?
The Great White Padmakumara then told Indra, "Since you asked, I shall explain to you the reasons behind such an occurrence."
Indra said, "The Holy Revered One is the most mighty and powerful. Please explain to everyone present, that all Men and Devas may know where to turn. " What does "most mighty and powerful" mean? Regarding "mighty," I remember when we used to watch the Taiwanese puppet show. Before someone of mighty power was about to make an appearance, the stage would light up brightly with colorful lights, the music would be played to its highest notes, and the character would jump up to the stage. "Mighty" denotes great dignity and supreme majesty. For example, if you wanted to look directly at the sun, you would not be able to do so. Its "mighty" radiance is so magnificent and glorious that it makes direct viewing impossible. What about powerful"? Power denotes authority, influence, and the strength that one wields.
The Indra Deva, also known as the Jade Emperor, was deferring to the Great White Padmakumara as the "most mighty and powerful." Perhaps he had seen the Great Sun Tathagata sitting up there in the highest end above the Great White Padmakumara. The Great Sun Tathagata is of course the "most mighty and powerful"!
We know that Padmakumara has been transformed from the Buddha Eyes Buddha Mother. The two eyes of the Buddha Eyes Buddha Mother have transformed themselves into the Maha Twin Lotus Ponds, and it was the Light of the Maha Twin Lotus Ponds that gave rise to Padmakumara. What about the origin of the Buddha Eyes Buddha Mother? She in turn came out of the Great Sun Tathagata. Thus Padmakumara was born out of the Light of the Great Sun Tathagata. This phrase - most mighty and powerful - is tantamount to acknowledging the origin and lineage of Padmakumara and tracing it back to the Great Sun Buddha.
Earlier this evening, we practiced group cultivation together on the Personal Deity Maha Cundi. What is the origin of Maha Cundi? In fact, Maha Cundi also emerged from the Great Sun Tathagata, more specifically from the "All-Conquering World" or "
Maha Cundi is a revered principal deity in T'ien-tai Vajrayana [named after
Since Padmakumara himself emerged from the Palace of the Great Sun Tathagata, he knows that Maha Cundi should be made known to the whole world. That is why Maha Cundi is one of the eight Personal Deities of our school. Maha Cundi is also known as the Most-Conquering Vajra and Wish-Fulfilling Vajra, due mainly to her having emerged from the Palace of the Great Sun Tathagata.
After saying "the Holy Revered One is the most mighty and powerful, " Indra then requested the Holy Revered One to expound openly to all the heavenly beings, Buddhas, and Bodhisattvas present, so that every man and deva would learn of the cause and thus know where to turn to take refuge.
"At that moment. White Mahapadmakumara addressed Indra and the assembly as follows, 'Very well, very well. I will now explain to you and all the beings of the last period of this Buddha-kalpa, and all those in the future who have an affinity with the sutra, that all may know the True Buddha Dharma and the principle which removes obstacles and bestows good fortune.'"
So, right there and then, Great White Padmakumara started explaining to Indra Deva and all of the Buddhas, Bodhisattvas, and heavenly beings present. "Very well, very well" is a pet phrase often used by old monks in the martial art fiction that I have read in the past. These old monks would pick up their weapons and, right before killing someone, they would say, "Very well, very well! Let this old monk send you off to the Western Heaven!" It is of course not a good thing for a monk to kill, but the literary usage of "very well, very well" in that context is excellent. These monks seem to want to impart a deeper meaning to their killing by referring to it as sending someone off to the Western Heaven.
In fact, such descriptions of monks or Taoists in martial art fiction are generally a deliberate creation of writers who want their characters to be special people. Most monks and Taoists were spiritual cultivators, and only a tiny fraction was involved in the martial arts world. The content of martial art fiction is, to a large extent, fabrications. Therefore, the "very well, very well" used in our text indeed means "very well" and is not to be construed as sending someone off to the Western Heaven.
So, Great White Padmakumara told Indra Deva that, from then on in samsara, he would start teaching him as well as all other beings with affinity. "In the future" refers to a time beginning with the speaking of the sutra and extending to many generations in the future. Beings in the past would not have heard of this teaching. A certain principle is implied here. Take for example, I was previously a Christian and had been a teacher in a Bible study group.
There is a saying in the Bible regarding "faith" which is used by Christians in propagating their religion, "Those who believe will go to heaven, and those who do not will go to hell." As Jesus Christ was born into this world one thousand nine hundred and eighty eight years ago, so it has only been 1988 years since he has come to spread the teachings of God. While studying this, I raised my hand to ask the minister, "Only people who believe Christ can go to heaven, and those who don't go to hell. Since our Chinese civilization can be dated back to five thousand years ago, what has happened to all those people during the three thousand years prior to the appearance of Christ? All those people who lived during the successive dynasties of Hsia, Shang, Chou, Ch'in, Han, the Three Kingdoms, the Northern and Southern Dynasties, and all those who have lived before coming into contact with Matteo Ricci and have never heard of Jesus Christ, what were they going to do?" The minister's face first turned red and then white, and he pointed at my nose, "You trouble-maker, you just like to make things difficult." But I never got an explanation as to what had happened to those people during the first three thousand years of our five thousand year history.
Therefore, this sutra of ours says it very well. Those in the past who have not heard of this sutra did not have the affinity then. Those who, from now on and in the future, see and read this sutra are ones who have affinity with this sutra.
When I studied the first of the Ten Commandments given by Jehovah to Moses, I read "thou shalt not have no other gods before Me." I found the wording of the commandment to be amiss. Right away I raised my hand to ask the minister, "This signifies that other gods exist in the universe." In Biblical terms, this commandment is supposed to be interpreted as that, apart from God, all other gods are devils. That is why God should have said in the first commandment, "Other than for me, all gods are devils."
Actually God is right in saying so. If he recognized the existence of other gods, then people would turn their faith to the other gods and that would be too disheartening for him. We understand God's feelings. He hopes everyone can follow His way as He can also lead and guide one to His heavenly realm to enjoy blessings. He does not want you to go to another heaven, because it is better to have more business in His heaven than in others.
Based on what I know, the Indra Deva of Buddhism is the same being as the God of the Christians, and Allah of the Moslems. I have in the past spent quite a long time studying the Indra Deva. Indra is a good god. As the head of the Trayastrimsas Heaven, heavenly beings in the Thirty-three Heavens are under the rule of his vast domain. He hopes that all people in the world can have faith in him and regard him as their god. Despite many of his good qualities, there are nonetheless two minor flaws: first, being slightly too proud of himself and, second, having slightly too many wives. I hope Indra Deva would not be mad at me for saying so.
Indra Deva's position and power are very respectable, as the whole human world is under his administration. He is the ruler of the Realm of Desire and also an emanation of an ancient Buddha. His only enemy is his father-in-law who also covets the position of ruler of the Trayastrimsas Heaven. The mess created in their heavenly realm had been caused by him and his father-in-law. [Someone asks, "How many wives does he have?"] I can't even keep count of them.
Why am I bringing this up? Although the Indra Deva is great, Jehovah, the God of Christianity is also great, yet they still had to ask Padmakumara for an answer when they had a question. Therefore, Padmakumara was going to tell them, so everyone would learn of the True Buddha Dharma and the principle which removes obstacles and bestows good fortune.
An authentic Buddhadharma is not external worshipping. Many teachings in the Bible are external teachings. Of course, the Bible is also a very good book, as it teaches one to practice kindness, charity, and how to be a good person. When we go to church, we listen to the preaching of the minister, then we pray to heaven, read some prayers, sing hymns, and praise God. Sometimes, at Christmas, the preacher would give us candies. These are external practices.
These kinds of external practices also exist in Buddhism. Buddhists also read prayers, make repentance, sing praises, chant the names of Buddhas, sutras, and mantras. These practices are equivalent to the ritualistic practices of Christians. When I was a Christian, I said my prayers in Taiwanese. This was how I began, "Our Father, Who art in Heaven [in Taiwanese]..." This kind of prayer is an external or ritualistic worship.
What about an authentic Buddhadharma? In the practice of an authentic Buddhadharma, one explores one's inner world to realize the Heart. When one is able to temper the True Heart by transforming human nature into Buddha Nature, one is practicing the authentic Buddhadharma.
So, an authentic Buddhadharma is not external worship, chanting, praying, or ritualistic repentance. It is not. It has to do entirely with understanding one's inner world and gaining awakening. The practice of Buddhadharma cannot be separated from one's Heart. Once it deviates from the Heart, it is no longer Buddhadharma.
So, when we go to church or temple and see people lighting incense or candles, bowing, talking to the Bodhisattvas, asking for blessings and making complaints, they are not practicing the true Buddhadharma. I have told this story before. There was an old woman who took a bunch of bananas with her to the temple to talk to the Bodhisattvas. Arriving at 10:00 p.m., she talked until 2:00 a.m.. When the old monk at the temple saw her coming, he knew he would not get any sleep that night and it would be dawn before he could lock the temple door. So he spoke to her, "Can you come during the day?" She said, "I am only free in the evening." The monk asked again, "Then, can you shorten your monologue to the Bodhisattvas?" She replied, "I have been keeping all these grievances inside me for several years now, and I am ready to tell them all to the Bodhisattvas. How can you be so rude?" Then turning to the Buddhas and Bodhisattvas, she started complaining about her three sons, how the eldest one mistreated her, how the middle one behaved badly, how the youngest one did not give her any money. Next she started complaining about her three daughters-in-law, how the eldest one evicted her, how the middle one treated her with disdain, and how the youngest one purposely tossed out food that she liked. She hoped they would all fall down and break their legs.
We know that is not the true Buddhadharma. It is just external worship. Listening to preaching, singing hymns, and praying at church are, in general, only superficial cultivation. If one is able to act morally and do good deeds according to the teachings in the Bible or Buddhist sutras, this is already quite good. But even all these are still not the authentic Buddhadharma.
The authentic Buddhadharma is contained in this True Buddha Sutra. Only the practice of an authentic Buddhadharma can remove hindrances and bestow blessings. The removal of hindrances and bestowal of blessings is tantamount to transforming one's fate and destiny. Not only can one change one's fate, one can also be reborn to the highest spiritual realm at the Maha Twin Lotus Ponds in Sukhavati.
Many people wish they could change their fate and luck. Thus many charlatans have seized upon this yearning by telling others that they can help them change their fate. Give them something and they will in return help you change your fate for the better.
I do not think such transactions can change one's fate. To change fate, one has to study an authentic Buddhadharma and change one's internal world. When basic changes take place in the inner world of heart and mind, then there is transformation in one's fate. In other words, superficial changes are ineffectual. To completely rewrite fate, one must completely reconstruct the basic internal structure. This is the principle of removal of hindrances and bestowal of blessings of the True Buddha Dharma.
We'll stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 10
Discourse No. 10:
(December 17th, 1988)
White Mahapadmakumara then said, "All Buddhas and Bodhisattvas have, in order to liberate living beings, manifested the worlds known as 'All-Conquering,' 'Wonderful Treasure,' 'Round Pearl,' 'Sorrowless,' 'Pure Rest,' 'Dharma Thought,' 'Full Moon,' 'Profound Joy,' 'Profound Completeness,' 'Lotus,' 'Immutable,' and 'Omnipresence.' Now, there shall be the 'True Buddha World.'"
Thus the Buddhas, Bodhisattvas, Sound-Hearers, Solitary-Buddhas, and all the heavenly beings witnessed the Holy Revered One bringing forth the True Buddha World, understanding it to be a manifestation of the cause and fruition of great compassion of the auspicious Well-departed Ones of the past, present, and future, and realizing that the Holy Revered One came for the sake of all beings. All present were moved by joy as never before. Then bowing their heads they made praises with these verses:
Earlier this evening [during group cultivation], right when we were making the Mandala Offering, I was thinking to myself that I didn't seem to have anything to offer to the Buddhas and Bodhisattvas. Perhaps I had been looking at all the beautiful lights here and, when I closed my eyes, I found each of these lamps had turned into a Bodhisattva. My original thought, after seeing all the lights, was to offer them to the Buddhas and Bodhisattvas. But, to my surprise, every one of these lights had turned into a Buddha or Bodhisattva. Since there were infinite numbers of lights, there were also infinite numbers of Buddhas and Bodhisattvas. I thought to myself, "How can I use the Bodhisattvas as an offering to the Bodhisattvas? This just does not seem quite right." It makes sense now, as this passage we just read demonstrates, how a Bodhisattva can be given as an offering to a Bodhisattva.
There is a Tantrayana practice wherein one offers rice grains, which represent all beings, to the Buddhas and Bodhisattvas. It signifies that we spiritual cultivators, after offering our own hearts to help all beings, then in turn offer the beings we have helped to the Buddhas and Bodhisattvas. In fact, all beings are Buddhas-to-be. On the surface, one is an ordinary person but, inside one's heart, there is the Buddha Nature. Therefore, all beings are Buddhas. There is a golden saying in Buddhism: When one is deluded, one is an ordinary being; when one awakens and sees, one is a Buddha. All beings and Buddhas are equal.
I saw many lights earlier. Well, the lights are gone now. Since they had been used as offerings, they are gone now. My offering of Buddhas to the Buddhas is tantamount to offering all beings to the Buddhas. The offering of Buddhas to Buddhas is unexcelled; the highest kind of offering. When Buddhas are offered Buddhas, the result is a Buddha-world.
The worlds mentioned in this passage do not refer to the samsaric world; they are all Buddha-worlds. I have visited some of these worlds in the past, many many lifetimes ago. Some of the visits even occurred countless eons ago. I can tell you which ones I have been to and which ones I have not been to. I cannot lie about it. I have been to the "All-Conquering World." "All-Conquering" [tsui-sheng] has the same character "sheng" as in my name, so, of course, I had to visit it.
Actually, the All-Conquering World is a world of root origin: the Most-Conquering Dhanna Realm Palace World is the same as the world of the Great Sun Tathagata.
Note that my name includes the character "sheng." I admit that in the past I was quite "hao-sheng" [enjoying winning and one-upmanship]. Therefore, I was a little too aggressive in my writings and tended to "heroically" stick my neck into situations I found unjust. I am quite different now. Now, wanting to be like a bodhisattva and having performed the Four Immeasurable Minds and quietude practices, my heart has become softer. My world has now become the world of "tsui-shu" [all-losing]. Actually, this name of mine, Lu Sheng-yen should be changed to Lu Shu-yen. Instead of winning and conquering, it should become all losing and surrendering. Partial surrendering is not enough; it has to be total surrendering.
In the past, I have been to the All-Conquering World because the
I have also been to the second world mentioned, the Wonderful Treasure. Someone may ask, "From your trip to the Wonderful Treasure World, what kind of treasures have you brought back to show us?" "Wonderful Treasure" does not mean any material treasure, it refers to "Dharma treasure." This world of Wonderful Treasure is the world of Ratnasambhava Buddha.
Next, I will discuss the Round Pearl World. If you have seen the round crystal ball I have on my personal shrine, you might say, "The Round Pearl World must be a world inside that crystal ball." That is also wrong! But I have not been to this world, so I really have no idea what it is like, and I cannot describe it. After I visit it in the future, I will tell you about it.
The next one is the Sorrowless World. The Sorrowless World is the world of Maitreya Bodhisattva. I have been there. Regarding the two red crowns I have, one of them is invisible to physical eyes and can only be seen by people with Dharma eyes, wisdom eyes, Buddha eyes, and divine eyes. The red crown that can be seen by physical eyes was purchased by Master Cheng Yu-hsin for me. Master Cheng saw that it was cheap. It was, in fact, the most crudely made of all of my Five-Buddhas crowns. But it looks the best and most majestic when worn. I am reluctant to wear it too much because it might easily become worn out. The most precious Five-Buddhas crown is invisible and is at the place of Maitreya Bodhisattva. Sometimes it is here with me, and sometimes it flies back to be with Maitreya Bodhisattva.
The next world is "Pure Rest," and I have not been there. Then there is the world "Dharma Thought," and I have not been there either. I will discuss these in the future after visiting them.
The next world is "Full Moon," and I have been to this one. The full moon is on clear view on the fifteenth day of every lunar month. I used to perform an assignment at school on full moon nights. We used special telescopic equipment that projected the round image of the moon on a pan filled with mercury. The Full Moon World is the world of the Medicine Lapis Lazuli Light Buddha. Of course I have been there, the Medicine Buddha is one of the eight Personal Deities of our school.
Our moon is sometimes white, sometimes lapis lazuli and bluish in color. (Have you seen the blue colored moon before? There was a popular Mandarin song called "Lemon-like Moon," and in the song the lemon was described as blue in color.)
The Medicine Lapis Lazuli Light Buddha's world is pervaded by myriad lapis lazuli lights and is perfectly full, just like the full moon. It signifies that everything there is pure, bright, and completely full. Such is the world of the Medicine Lapis Lazuli Light Buddha.
The next world is the World of Profound Joy. I have visited it before. It is the world of Ashobhya Buddha. In Ashobhya's world, everything and everyone is filled with exquisite joy. It is a world without dispute or competition. Every person, Bodhisattva, or Buddha there is filled with Dharma Joy. The diet of the beings in that world is very special: it consists of Dharma Joy engendered from meditative absorption. How is the Dharma Joy from meditative absorption consumed? You will know when you go there in the future.
Next is the World of Profound Completeness, and I have not been there yet.
After that is the World of Lotus. Buddhist sutras mention that "the strata within the World of Lotus are limitless," this is because all of the lights and brilliance of the worlds of all ten directions are stored here. I did not stay there for a visit. I only passed through it.
The Immutable World is the world of Amoghasiddhi Buddha. I only know of its existence. I have not been there.
The World of Omnipresence is the world of Kuan Yin, the Bodhisattva who observes the sounds of the world and who has attained self-mastery.
Following all these, and starting today after this announcement, there shall be the True Buddha World. What kind of place is the True Buddha World? It is a world in the domain of Padmakumara, the Lotus Bodhisattva, and it is the world of Maha Twin Lotus Ponds.
Why am I discussing all these worlds? Consider our globe. It is also a world, and it is called Saha (samsara) in the Buddhist scriptures. This name is puzzling. Perhaps it has something to do with all the sand on Earth (since "Saha" in Chinese is rendered as sa-po, which means sand-old ladies.") Perhaps Shakyamuni Buddha was wondering how to describe this world and he took a look and saw sand everywhere - this is a world of sand. I really could not figure out the "po." Perhaps Shakyamuni Buddha saw that, in this world, so many people were foolish because they were not interested in doing spiritual cultivation. One may tell them to go and do cultivation, but they have no idea what it is all about! One may tell them how wonderful the
The All-Conquering World and the other worlds are, of course, not located on this sa-po world of our globe.
"All-Conquering" is unexcelled. "Wonderful Treasure" is full of wonderful Dharma Treasure. "Round
We will read one more passage:
Thus the Buddhas, Bodhisattvas, Sound-Hearers, Solitary-Buddhas, and all the heavenly beings witnessed the Holy Revered One bringing forth the True Buddha World, understanding it to be a manifestation of the cause and fruition of great compassion of the auspicious Well-departed Ones of the past, present, and future, and realizing that the Holy Revered One came for the sake of all beings. All present were moved by joy as never before. Then bowing their heads, they made praise with these verses.
This passage describes that, at the Maha Twin Lotus Ponds, all Buddhas, Bodhisattvas, Sound-Hearers, Solitary-Buddhas, and all devas from the twenty-eight heavens, including those from the Trayastrimsas Heaven, heard the Great White Padmakumara discussing this True Buddha World. They knew it was a major Dharma cause, linking together beings from the past, present, and future.
It says here that this is a "manifestation of the great compassion of the auspicious Well-departed Ones." I will first discuss the word "auspicious." Many people have received my reply letters with the blessing of auspiciousness" written on the letters. What is "auspiciousness"? It is an "unexcelled sense of well being." This is a state that surpasses all other states. There is no state of being which is better than that of auspiciousness.
What, then, are the "Well-departed Ones"? This is quite difficult to explain. Many times I have looked this up in the Buddhist scriptures and in the dictionary. It is one of the ten epithets of a Buddha, and it means having "a good death." Isn't this what the words mean anyway? "Well" is good, and "departed" is deceased! "Well-departed," therefore, means that everything about the way that person died was perfect.
You might wonder to yourself, "What is this about? Why do the ten epithets of a Buddha include one of having died well?" Let me explain. It is true that the happiest things in life are to die at the right moment and to be born at the right moment. Someone who is able to be born and die just at the right time is a Tathagata! To come and go as one wishes! Just when people are having a banquet, he comes; just when a world war is going to erupt, he goes, because he does not want to be conscripted into the army. To become a "Well-departed One" is not simple at all. No one in this world is able to "depart well," only a Tathagata can "depart well." When the Tathagata knows that Buddhadharma is disappearing from the world, he comes because there is a need for him. When there are already many Tathagatas in the world and no need for him, he does not come. That is why one of the ten epithets of a Tathagata is a "Well-departed One." Because I am a "Well-departed One," I am able to give a teaching here today. Implicit in "well-departed" is the ability to be born, manifest, and die at the right time, precisely as one wishes.
Regarding the phrase "cause and fruition of great compassion, " it means that, although the Great White Padmakumara has been born into the Saha world, he has come from a "cause" and a "fruition" level. Why is it "of great compassion"? This is because he has opted to leave the wonderful place he was in and come, instead, to live in such a filthy place. Do you think I really enjoy driving the Rolls Royce? Actually, it guzzles so much gas that my heart grieves each time I look at the gas meter. It also reminds me of my vehicle at the Maha Twin Lotus Ponds: the white lotus that carried me to wherever I wanted to go. How can this kind of oil-and-water-leaking car compare to a lotus vehicle? A lotus does not have such problems and it needs no gas to run. One just turns one's thoughts to a certain place, and the lotus transports one there. It is, therefore, due to compassion for the sentient beings that the Well-departed One has come here to be born and to die.
In any case, the fact that the Holy Revered One has come for the sake of all beings, which is in itself a manifestation of the cause and fruition of great compassion, is a very remarkable and extraordinary event. Therefore, many Buddhas, Bodhisattvas, Sound-Hearers, Solitary-Buddhas, and devas from the Trayastrimsas Heaven and the twenty-eight heavens, upon hearing this revelation, were moved by joy as never before. Indeed, it has not happened before.
Prior to now, has anyone talked about the "Maha Twin Lotus Ponds"? Has anyone before referred to the "Eighteen Maha Padmakumaras"? Practically no one! You could say this is a "created drama," something created out of nothing. Well, I have chosen the wrong word to describe it, but then the transformation of something invisible into something visible is, in a way, a "creation."
I have come from the Maha Twin Lotus Ponds. What kind of oath must I take to make you believe me? Actually, no matter how much I swear it is the truth, people who believe, will believe, and those who do not believe, will not. This is why helping sentient beings to cross over to the other shore is no easy task.
The very same night that the Golden Mother of the Jade Pond helped me open up my divine eyes faculty, I traveled through the spiritual realm and saw the Maha Twin Lotus Ponds. The Buddhas and Bodhisattvas spoke into my ear, "That one is the Padmakumara." I saw it clearly; it was not a dream. I, indeed, heard and saw it. Later, I went to visit many practicing monks and Dharma masters and, after I told them my story, they all said that I was telling lies. What was I supposed to do? I truly saw and heard all those happenings. How was I going to bring about the liberation of the many beings the Buddhas and Bodhisattvas had wanted me to help?
Prior to my sixteenth book, I wrote essays and novels centering around themes of art and romantic love. It was only with my sixteenth book that I started writing about Taoism and Buddhism. Some people have said, "This Sheng-yen Lu harbors ill intentions and probably has some dark design, so he has fabricated this world of Padmakumara to try to deceive people of the world." But, I am very candidly telling everyone: what I saw and heard that day was, indeed, absolutely true. Since all of you believe me, I don't need to take an oath in front of you! But, truthfully, even if I were to swear in front of millions of people that some devastating event would strike me if I lied, those who do not believe would still not believe. I cannot do anything about that.
Thus, this is a very rare and remarkable Dharma practice. In the future, in order to demonstrate that the world of Padmakumara and the world of Maha Twin Lotus Ponds are real, I shall have to perform some "shows," which might involve a few acts of miraculous transformation - these are not magic tricks. This is because, in the present world, people only believe it when they see it. It is very difficult to convince people, using only spoken and written language. My mother once said to me, "Even if you slice open your chest and offer to show your heart to everyone, people would only be affronted by it."
I can only tell you this: I have, indeed, been to the Maha Twin Lotus Ponds. I will reiterate that I have, indeed, been there. Blessed are the ones who believe, and those who do not believe, simply do not yet have the affinity.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 11
Discourse No. 11:
(January 7th, 1989)
The Holy Revered One of great compassion,
the Secret One who is most supreme,
had attained Enlightenment in the past,
and transcended all worldly passions.
He now establishes the True Buddha World,
showering compassion on all living beings.
Transforming Himself into a Pure Land Founding Buddha,
He descends into the Saha World.
With Lian-sheng as His name,
He announces and proclaims the Dharma to all.
We have now all heard and
shall vow to protect and uphold His Dharma.
I will discuss the verses today. Let me first read aloud. "The Holy Revered One of great compassion, the Secret One "who is most supreme, had attained Enlightenment in the past, and transcended all worldly passions. He now establishes the True Buddha World, showering compassion on all living beings. Transforming Himself into a Pure Land Founding Buddha, He descends into the Saha World. With Lian-sheng as His name, He announces and proclaims the Dharma to all. We have now all heard and shall vow to protect and uphold His Dharma"
In the first verse of "The Holy Revered One of great compassion," the "great compassion" refers to an expansive and boundless salvation and deliverance. Why is it not a "little compassion"? A little compassion also exists. Most people do have a "little compassion" in them. For example, when a person figures out a good way to make money, he will keep it to himself and not tell anyone else about it. Like our Master Chao Shao-tung, who is now a real estate agent: if he knows a certain area is more profitable, he will not share the knowledge with a second or a third agent. He has his reasons for doing business this way. If he told others about all these good tips, how would he make a living?
Why is the Holy Revered One a great compassionate one? I know of the existence of a place called the Maha Twin Lotus Ponds in the Western Pure Land of Ultimate Bliss [Sukhavati], and I know of a method of cultivation that may enable one to go there. I could have just gone there myself and not bothered to tell anyone about it! To put it in more down-to-earth terms: food is so bountiful there that it will never be exhausted; the palaces there are gorgeous; the attendants there are so numerous that one may go there alone and become king. Although I have such knowledge, I do not want to keep it a secret to myself. I want everyone to know of this place and the procedure to be able to go there. This is great compassion.
I do not feel that the Maha Twin Lotus Ponds belong to me only, that no one else is allowed to go there. Several of our school's masters, however, are exhibiting the opposite kind of behavior. For example, a master will stake out a certain area in the south and, when a master in the north goes to teach in the south, the former will accuse the latter of invading his territory, or vice versa. If a student from the north goes to a local chapter in the south for group cultivation, he is regarded as a spy. Actually such distinctions should not be made among the True Buddha students. We have to go beyond a "little compassion" and engender the "great compassion." One should not consider a certain territory as exclusively one's own and regard anyone else going there as an invader who will steal one's harvest. Unlike ordinary secular people who only have a "little compassion," which is actually based on an egotistic mind, we spiritual cultivators have to develop great compassion. This is the meaning behind "the Holy Revered One of great compassion."
The second verse is "the Secret One who is most supreme" This demonstrates the unexcelled aspects of our school. Why is it called "the Secret One"? Very early on, while I was in
This phrase, "had attained Enlightenment in the past" means that I attained Buddhahood a long time ago in the past. I know that I, in my former existence, was very intimate with the Great Sun Tathagata (Vairocana Buddha) and also with the Buddha Eyes Buddha Mother. My relationship with Amitabha is like that between a father and son - this is getting mystical. Shakyamuni Buddha and I are almost like brothers, and Maitreya Bodhisattva is like an uncle. And there is practically no distinction between Padmasambhava and me. So, in a way, it is as if we are all in the same family. This is the meaning behind "had attained Enlightenment in the past."
Do not think that I am wallowing in self-aggrandizement. Are you thinking to yourself, "The Grand Master is usually very humble, but now he is claiming again that he is the greatest?" Actually, all of you are the same. As long as you practice cultivation and attain Enlightenment, you will also become a family member to all of the Buddhas and Bodhisattvas.
Since Enlightenment had already been attained in the past, it is possible to depart from all worldly desires and transcend the Saha World.
"He now establishes the True Buddha World." This means that the realm of the Maha Twin Lotus Ponds has been transformed into the True Buddha World.
The following phrase again states the great compassion Padmakumara has for this Saha World and all of the sentient beings. Many people have been puzzled by this phrase "Transforming Himself into a Pure Land Founding Buddha" People have asked me, "Grand Master, are you not a founder of a school? Why is there this reference to a Pure Land Founding Buddha?" Some people interpreted this claim as a denigration of Shakyamuni Buddha. This, however, is my explanation: Shakyamuni Buddha is the founding father of Buddhism in this Saha World; Amitabha Buddha is the founding father of the World of Ultimate Bliss to the west; Medicine Buddha is the founding father of the Lapis Lazulis World to the east; the great Sun Tathagata Vairocana Buddha is the founding father of the All-Conquering Palace in the Dharma Realm. The Five Transcendent Buddhas are all founding fathers. That is why White Mahapadmakumara is going to be the founding father of the True Buddha World. Each of the many worlds previously listed has its own founding father. The All-Conquering, Wonderful Treasure, Round Pearl, Sorrowless, and Pure Rest all have founding fathers. The founding father of Buddhism in the Saha World is Shakyamuni, and there is no attempt whatsoever to usurp Shakyamuni Buddha's place. Do not get nervous! Many students of our school as well as of other schools get quite excited over this. They worry that, if Sheng-yen Lu wants to become a founder in the Saha World, what happens to Shakyamuni Buddha?
"With Lian-sheng as his name,” Lian-sheng is lotus born, with "birth by transformation through the lotus" as his name.
"He announces and proclaims the Dharma to all." Thus begins the mission of dissemination of the Buddhadharma, the proclamation and widespread teaching of the True Buddha Tantric Dharma, to all beings in the world.
Those who have come to hear the teachings have now heard it and they all want to participate in the mission and lend their utmost support to the True Buddha World, the
We will stop here today.
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 12
Discourse No. 12:
(January 14th, 1989)
At that moment, the holy revered White Mahapadmakumara instructed the assembly, saying "In cultivation, the key to realizing the Buddha Jewel Sambodhi is a quiescent mind; that of realizing the Dharma Jewel is purity of body, speech, and mind; that of realizing the Sangha Jewel is refuge in a True Buddha Guru."
Last week, while discussing the difference between "great" and "little" compassion, I mentioned that Master Chao practiced a "little compassion" in his business dealings. As a real estate agent, in order to be competitive and get that extra edge over others, he does not share all his information with his colleagues. He was late tonight because of his job. But, I want to add that our Master Chao also has "great compassion."
A long time ago, I drove to
Just think, every Saturday afternoon, he drives three hours from
The Pootee Tang Chapter of the
Now let us read the next passage of the True Buddha Sutra. "At that moment, the holy revered White Mahapadmakumara instructed the assembly, saying, 'In cultivation, the key to realizing the Buddha Jewel Sambodhi is a quiescent mind; that of realizing the Dharma Jewel is purity of body, speech, and mind; that of realizing the Sangha Jewel is refuge in a True Buddha Guru.’”
I talked about this particular passage at the Convention Hall in North Point,
Once Master Chang-jen asked me, "Why are so many of the Zen riddles so hard to understand?" For example, there was this Zen master sitting in contemplation in front of a bamboo tree. Suddenly a bamboo branch split open and emitted a crackling sound. Upon hearing this sound, the Zen master became Enlightened. Another Zen master was meditating inside the woods. Suddenly a leaf fell and, as he watched it sail down through the air and hit the ground, the noise emitted brought him to Enlightenment. Another master was hurriedly walking, taking no rest at all, when suddenly he sprained his ankle and fell. As his head hit the ground, he became Enlightened. In another instance, a big Zen master saw that a little Zen master was still unable to "see," so he took hold of an object and started hitting it against the little Zen master's head. The little Zen master became Enlightened. If such a treatment can bring you Enlightenment, you may come up later and receive some Enlightenment! But you may regret it later and say, "Master, I am going to take you to court and sue you." [audience laughter]
Actually, the common factor to all these riddles is only one word. I am going to tell you the secret to these Zen riddles. Have your ears cleaned, so you can listen clearly. There is nothing unusual about this word; it is not worth a cent after I divulge it. However, if I don't tell you, you will rack your brain over it for three years. The one word is: "stop." Just "stop."
The Zen Master had been thinking for a long time and still could not "see." Suddenly, the bamboo cracked open. It was telling him, "Ah! Don't think, don't think!" The old Zen master was walking and suddenly he fell. This is also "stop"! When I knock your head with a hammer, you are going to faint and become unconscious - this is also a "stop." What is the matter? Why can "stopping" bring one to Enlightenment? To ask you to "stop" is to ask you to not think anymore! Do not have any thought; this is "no thought." There are many examples of such Zen riddles. The key to understanding these riddles rests on the word "stop," which means "no thought."
Earlier, during group cultivation, we entered into samadhi. Did it occur to you to wonder into what kind of samadhi it was? Was it a samadhi of gourmet foods? Was it a samadhi of beautiful women? Was it a samadhi of money? Or was it a samadhi of beautiful clothing? I am wearing new clothing today. Earlier, during meditation, I thought of this new clothing and entered into the samadhi of new clothes. I forgot to lock up my safe today and, during meditation, it suddenly dawned on me: could someone have snuck into my room while I was giving a teaching here? Such a samadhi is even more complicated.
To become Enlightened, you have to enter into samadhi and that is to "stop" the thoughts. You have to put all your thoughts to rest. Only by stopping all your thoughts can you enter into the state of "no thought," the state of a quiescent mind. In a true samadhi, one does not think about "good" or "bad," and there is "no grasping" and "no thought." The authentic True Mind of the Universe is "No Thought." At the time of a genuine "no thought," your mind then becomes wide open, infinite, and merges with the Mind of the Universe.
I often go out to help other people or take middle-of-the-night trips somewhere. My out-of-body night travels are not for fun, but to help all of the students and others who need help. Sometimes I have to take care of three cases in one night, so I am quite exhausted when I come back to my body. What do I do when I am tired? I turn to samadhi as a means to recover my energy.
If you are able to cultivate to the state of "no thought," stopping all of your thoughts, there will immediately be the flowing of energy from the Universe into your body to recharge it. Although your body has expended a great deal of energy helping other people, the force from the Universe will enter into your body to fill you up again. This is like having an exhausted battery in you recharged, so you can continue to help others. If you are unable to enter into "no thought" during your practice, and you often go to help others, then, while you are sitting in group practice, you will be falling asleep. This is because you are continually giving out energy and not getting it replenished. When that happens, you are not sleepy only at night, you are sleepy during the day and even when you are driving. Anytime, standing or sitting, you may fall asleep. This is an indication that you have not cultivated to the state of "no thought." You will feel very tired and enervated, and no amount of simple sleep can make up for it.
Throughout the day, all you need is just a few minutes of "no thought" to replenish your energy. When your mind is in the realm of "no thought," it becomes "infinite." An infinite mind is the "mind of Enlightenment."
Only at the moment of "no thought" does one achieve their greatest purity and most stainless state. Only at the moment of "no thought" can one truly arrive at the other shore of the Buddha and attain perfect Enlightenment.
All wisdoms of the Buddha-mind, as well as all powers that emerge from stability, are grounded in the state of "no thought."
In Zen, "stop" is "one." Being able to put a "stop" to one's thoughts, or to put a "gap" between two thoughts, is already quite a remarkable achievement. If one further enters through the "gap" into the dimension of "no thought" - an infinitely open and boundless dimension - one attains the "Buddha Jewel of Perfect Enlightenment" and becomes a Buddha.
This is all I will say about "no thought" because, if I go further, I will be divulging something very secret and inconceivable. When you are in the state of "no thought," the earth will start shaking, the stars will begin falling from the sky, the maras will be trembling, and all the dimensions in the Universe, the ten Dharma Realms, will emit great light. When you arrive at the true state of "no thought," you will possess the highest, greatest Dharma power in the Universe. You achieve your wishes and all your desires in that state. While you are in that realm of "no thought," the Universe is all yours, because you are already a Buddha!
People everywhere can see you. While you are entering into "no thought”' here at the Ling Shen Ching Tze Temple in Redmond, people everywhere - in Taiwan, Malaysia, Indonesia, the Philippines, or any other country - will be able to see you if they focus their minds on you. A person with developed Dharma power can turn his thoughts to you and will be able to receive your energy waves and see you immediately. This is the realization of the Buddha Jewel of Perfect Enlightenment.
Next, "that of realizing the Dharma Jewel is purity of body, speech, and mind.” These are the three secrets [in Vajrayana] that pertain to the body, speech, and mind.
When we hold a mudra, the body is engaged in a temporary purity for the duration of that moment.
When we chant the mantra, "
By tapping your head once to stop the string of conceptual thoughts, your mind is engaged in a moment of temporary purity.
We cultivators must train ourselves to extend this temporary purity of the body, speech, and mind into all aspects of our daily lives: while we are walking, standing, sitting, or lying down. To be able to maintain at all times these three kinds of purities is to practice the "unifying of the three secrets."
During our group cultivations on Saturdays, which last about thirty minutes, we engage in a kind of temporary purity that is thirty minutes long. Our practice is the tool that enables us to achieve this temporary thirty minutes' long purity - this is our "Dharma Jewel."
If someone asks you, "Who did you share your meals with yesterday? Who did you go out and have some fun with yesterday? Who did you take a walk with? Whom did you sleep with?" How would you answer these questions? Let me tell you. You had meals with the Buddha, you went out and had some fun with the Buddha, you had a stroll with the Buddha, and you slept with the Buddha. If you are with the Buddha every moment, you are actualizing the three secrets (purities), you know how to do cultivation and are in possession of the Dharma Jewel. If you sleep with someone else, then it is not my business.
The last sentence reads, "that of realizing the Sangha Jewel is refuge in a True Buddha Guru" Every one of the masters in our
The Annotated True Buddha Sutra
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Janny Chow
Day 13
Discourse No. 13:
(January 21st, 1989)
The Holy Revered One further instructed the assembly, saying "If good men or women, on the eighteenth day of the fifth month of each lunar year, make ablution, abstain from flesh, and wear new and clean clothes, or on the eighteenth day of each lunar month, or on their own birthdays, call upon the Two Buddhas and Eight Bodhisattvas before the shrine, and reverently recite this Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune, then their supplications will be answered. Moreover, if incense, flowers, lamps, tea and fruit are offered, along with sincere prayer, then all wishes will be granted."
The Holy Revered One told the assembly, "People of this saha world, be they high officials, nobility, renunciates, householders, yogis, or common folk, who, upon learning of this sutra, uphold, read and recite it, shall prosper above all others, have greater lifespan, obtain either a son or daughter as sought, and be blessed with measureless fortune. This is indeed a great fortune-bestowing sutra for obtaining blessings.
"One may have deceased ancestors, enemies, close ones or creditors who are unable to obtain liberation and remain lost in the nether world. However, by upholding, reciting, printing and propagating this sutra, the deceased will ascend to heaven, enemies will be turned away, and those living will be blessed. If there be man or woman seized by negative forces or afflicted by spirits, or confused and haunted by nightmares, then, by upholding, printing and propagating this sutra, all negative influences shall be banished, thereby restoring peace and ease.
"If one suffers the physical retribution of illness and calamity, whether due to non-virtuous body karma from previous lives or to the afflictions of spirits, then, by holding, reciting, printing and propagating this sutra, ill omens will immediately disappear and the cause of illness will quickly be removed. If one suffers from misfortune, legal entanglement or imprisonment, then, upon holding, reciting, printing and propagating this sutra, all such obstacles will dissolve immediately, and calamity will be vanquished and turned into auspiciousness.
"Should nations enter into war, then whoever holds this sutra and creates an image of Padmakumara, setting up offerings before it, immediately receives extra prowess wherein no battle can be lost. Those who recite, print, or propagate this sutra will receive every good fortune, just as they desire. All hindrances will be removed, and the sufferings of the cycle of birth and death will be extinguished."
Then, in the Western True Buddha Assembly at the Maha Twin Lotus Ponds, White Mahapadmakumara proclaimed this mantra:
"
When the Holy Revered One completed this discourse, Indra and the whole assembly, including devas, nagas, and the rest of the eight classes of supernatural beings, and the Fourfold Sangha all paid reverence. They brought forth faith and upheld the teaching.
Thus ends the Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune.
Basically, up to the section that reads, "that of realizing the Sangha Jewel is refuge in a True Buddha Guru," we have covered the main points of the True Buddha Sutra. The rest is an explanation of the benefits of this True Buddha Sutra. I am going to read it once, and I think you will have a pretty good understanding of it.
(Grand Master reads above passages from True Buddha Sutra.)
Actually this part of the sutra that I just read is very clear and can be understood easily, because the language is very simple. It is mainly a description of the benefits of this sutra. The beginning part states that if one recites this sutra, supplications will be answered and, if accompanied by offerings, things will turn out even more as one wishes.
Many people have had questions regarding one particular passage in this section. One student has said to me that he would not miss this discourse for anything and that he would definitely come to hear this talk. However, he is not here, so I will quickly cover this passage today.
This is the passage of concern. "Should nations enter into war, then whoever holds this sutra and creates an image of Padmakumara, setting up offerings before it, immediately receives extra prowess wherein no battle can be lost" Many students have considered this passage to be an advocacy of warfare. Actually, when two countries are at war, it is the common people who suffer the most. All over the land, wailing sounds can be heard, as lives and households are destroyed. How can the True Buddha Sutra side with the country which possesses the most power? Doesn't this statement that "no battle can be lost” smack of propaganda? Buddhas and Bodhisattvas are beings who advocate great compassion, so why have they turned into warmongers? Many people have raised this question, and I have told them, "Don't ask, there is a secret in this." It is a question better left unanswered but, then, if I keep silent about it, too many doubts linger in people's minds. However, an explanation would require revealing the secret! Should I or should I not talk about it?
One student said to me, "Do you plan to take this secret with you to the grave?" Since he sounded so serious, I think I must address this issue. When two countries are at war, whichever country chants this sutra and creates an image of Padmakumara and makes offerings, will receive this "extra prowess." This prowess may be interpreted as an increase in the power of good humor and calmness among them. That is, if they are able to create an image of Padmakumara, make offerings, and chant the True Buddha Sutra, then their chanting of the sutra will eventually enable them to gain a new understanding.
"All hindrances will be removed, and the sufferings of the cycle of birth and death will be extinguished." In other words, after those who chant and uphold this sutra receive this extra prowess or blessing, they will find themselves more and more reluctant to go to war. If both countries chant this sutra then, of course, both sides would become calm and even-tempered. By creating an image and making offerings, both sides will receive blessings and calm down. Then, of course, no battles will be lost. When there is no battle, everyone wins.
In the situation wherein only one country chants, and the other does not, then the country that chants will calm down and will not want to go to war. Even if the other country still wants to fight, the battle will not last. Why? It takes two coppers to make noises. If one side is willing to concede to being "number two" and to let the other side be "number one," then no battles will be lost. Most of the time, both countries have to be willing to go fight before there will be a major war. If one of the countries does not want to fight and just yields to the aggressor, then the catastrophe will be quickly contained. Of course, we further hope that by creating an image, making offerings, and chanting this sutra, this country will generate an influential power over the other side, also bringing it calmness and peacefulness. No battles would indeed then be lost.
Therefore, the main point of this passage is wishing that every country would be able to chant this sutra and develop calm and ease, thus staying forever in peacefulness. When everything is auspicious and people are satisfied, there will be no warfare. The "extra prowess" will resolve enmities and battles; therefore, no battle can be lost.
Lastly, I shall explain this mantra:
"
"Guru" is a guide or teacher of the Universe.
"Lian-sheng Siddhi" means that, under the guidance of the teacher, all beings are to be transformed and born as lotuses; siddhi is the Buddha-land.
"Hum" is perfect accomplishment.
As a whole, the mantra means: the great, guiding teacher of the Universe leads all beings to be born, via transformation, into lotuses, accomplishing a Buddha-land at the Maha Twin Lotus Ponds.
This completes our discussion on the True Buddha Sutra.
