How to visualize the Mantra Sounds

by Master Samantha Chou

Translated by Janny Chow

This year, Purple Lotus Society's annual Lunar New Year Purification, Blessing, and Bardo Deliverance Ceremony conducted by Vajra Master Samantha took place on January 28th, 2001 at the Purple Lotus Buddhist School in Union City, California. Several hundred people attended the ceremony. Many students who could not physically attend the ceremony also sent in their names for blessing. Since the Personal Deity of the ceremony was Kuan Yin Bodhisattva, the monks and nuns of Purple Lotus Society have set up a beautiful shrine decorated with crystal lotuses and statues of Kuan Yin. After the ceremony, Master Samantha gave a dharma teaching to the audience. The following is an excerpt of that talk pertaining to "how to visualize mantra sounds."

The name of Kuan Yin Bodhisattva literally means "observing the sounds." Instead of listening to the sounds, one observes them. Grand Master has taught us before to observe the sounds. How does one observe the sounds? It is very simple. Earlier, during the ceremony, we were all chanting Kuan Yin's Heart Mantra of "Om Mani Padme Hum." We began our ceremony by clapping our hands and chanting "Om Mani Padme Hum." When we join our palms and greet each other, we chant "Om Mani Padme Hum." We also chant this mantra when we pay homage to the Highest Consciousness of the Universe. Each of the six Sanskrit syllables of Om Mani Padme Hum is associated with a color. Yet, how many people see the colored Sanskrit syllables in their mind when they chant the mantra?

Let me ask all of you, is there anyone here who is able to visualize the Sanskrit syllables and their colors each time he or she chants the mantra? Raise your hand if you do. I will immediately present you a Kuan Yin statue from the shrine here. No? If you don't want to show off by raising your hand now, you can come and tell me in private. [Master and audience laughter] What I have just described is "observing the sounds."

Outside, under the big tree at the school's courtyard, we have on display a banner with the Sanskrit syllables of "Om Mani Padme Hum" in colors. White, green, yellow, blue, red, and black. But how many people really engage their whole being to visualize the syllables? To write them out, to memorize them, and to visualize them during chanting? For example, when we chant "Om, Ah, Hum" to invoke the blessing of the three lights from our Guru, how many of you are really visualizing the Om Sanskrit syllable emitting white light, the Ah syllable emitting red light, and the Hum syllable emitting blue light? To be able to do this is to get profoundly into the practice.

Each time you chant the six syllables of the Kuan Yin's Heart Mantra, "Om Mani Padme Hum," visualize the colored syllables and their lights shining on you. This is observing the mantra sounds. It is tantamount to chanting the mantra in the heart of your heart --- a secret within the secret. You will no longer engage the practice at an ordinary level, but rather at its secret level. Naturally, the magnetic field created this way between Kuan Yin and you will not be like other people's.

That is why I often urge you to enter into your heart and engage your whole being in whatever you are doing or learning. By engaging your mind in a more profound level, you will be able to carry out the task in a more refined, focused, meticulous, and successful manner.

"Kuan Yin" is simply to observe the sounds. Bring the colors and lights and syllables into your heart and fill your whole body with the spinning rainbow lights of the syllables. This will purify the body, mind, and speech. "Om Mani Padme Hum" comes in through the crown chakra, goes down the throat chakra, the heart chakra, the navel chakra, and the root chakra. While listening to each sound, visualize its syllable and color. Bringing the seed syllables into the heart-lotus of your body.

Just doing this Kuan Yin practice can bring you great achievement in your cultivation. When I learned that this was what "observing the sounds" meant, my whole body-mind opened up. It is the same mantra, it depends on how one chants it. While others may only chant with the lips, you chant with your mind and visualize the syllables emitting light. Visualize each syllable clearly, then over time you will naturally find your body to be filled with these six syllables. They will be spinning inside your body. When you open your mouth to speak, what comes out will be the lights of "Om Mani Padme Hum." You may be saying the same thing as someone else, but your words will be more powerful.

When you engage your mind in the Buddha constantly and have the Buddha abiding in your heart-lotus all the time, you will transform yourself into oneness with the Buddha. When that happens, you will naturally be able to accomplish many things others find impossible. For example, others have to sleep ten hours each day, you only need two to three hours of sleep and still have a great deal of energy. You won't waste all those hours sleeping in bed. This is a very secret key. After learning this today, go and start chanting "Om Mani Padme Hum" with your mind instead of just your lips. Learn to write the syllables and visualize the lights emitted from them. Let them merge into your body, speech, and mind. When your body, speech, and mind are constantly being illuminated by these lights from the syllables, they will naturally become purified.

How Should Cutivators View Money

Dharma Talk on 14/12/90
(page 142-145 Achievement of Rainbow Light Body volume two)


Tonight I will be speaking on how should cultivators view money. It is a fact that a lot of cultivators do not like to talk about money in the first place. In the olden days, many cultivators would only use paper to wrap themselves up. Some of them did not even want to live in a house. They only used pine wood to cover their roofs. A Zen monk by the name of "bird nest" was noted for living in a tree.

It was even recorded in "Hua Yan" Sutra that twelve monks had made vows not to touch any money in their life time ! Why ? At first, many cultivators stayed in temples or shrines. But they were condemned as "fighting for the properties of temple!" Since money was the main cause, they decided not to live in a temple.

Then they lived in between the graves. But that also did not work out. Many people assumed that "whenever there is a burial, the cultivator will extort money from the geomancy master or the bereaved family." Again, the misunderstanding was caused by money, to they moved again. They lived under the trees. But some woodcutters started to worry : "Maybe they want some money from me ." Again, it was a financial issue.

Eventually, these cultivators moved to an open space. As the area was so wide, there was no tree in sight. But it was considered a transgression of precept. Why ? The area was too wide and spacious as if it was owned by the cultivators. So they decided to define a boundary for themselves, by not lying down when they slept - to observe the precept of "not to sleep on a wide bed." This way of sleeping is known as "Bu Dao Dan" in Chinese - it is still widely observed by many monks, as the cultivators do not want to have anything to do with money.

Sakyamuni Buddha was able to forego all his wealth before his spiritual cultivation, as he believed without any wealth, he can concentrate better. Therefore a lot of cultivators followed his footsteps , they distributed their wealth before their ordinations.

But the modern cultivators are not the same. They accumulate a lot of money like rich businessmen so that they can build grand temples .

Which is the right way ? Giving away wealth or accumulating wealth. Both can be right, but the latter is more difficult as we can be distracted by money.

Many cultivators told me:
"I can only seek ordination when my wife has no financial worries ."
"After my family is well taken care of, I will renounce the world."
"I must have at least US$1 million , before my ordination."

What I am afraid of is that they may die before they can accumulate enough money. Therefore it is very difficult to save up adequate money before commencing cultivation.

As rich cultivators, have we transgressed any precept ? No , we have not. We can accumulate one kind of wealth known as "purified money" on these conditions : first, make a Bodhi vow to save all sentient beings; second, use the money for propagation of Dharma.

Sakyamuni Buddha once said : "Even if we transform the whole Mount Meru into seven types of treasure to reward a Bodhisattva who has done great deeds , it is still grossly inadequate - just like a grain of sand only." It is not a problem for a Bodhisattva to enjoy all these treasures !

Remember these two prerequisites:
First, a Bodhi-vow must be made.
Second, the money must be used for Dharma propagation .

While a Bodhisattva can enjoy all kinds of wealth, we ordinary cultivators can only enjoy the "bare necessity" in life. We should not accumulate wealth beyond this point. This is the right view a cultivator should have towards money.

Why do we want to accumulate wealth this life ? It must be for the propagating of Buddhdharma and succoring of all sentient beings . Otherwise wealth will be meaningless.

If future, if you are rich, you must remember to use your money for the right causes.

Om Mani Padme Hum

Generosity

An Overview of the Buddhadharma
By Grand Master Sheng-yen Lu

We will first discuss generosity. We know very well that generosity consists of giving in both the material and spiritual sense, as well as in a non-strategic way.
Regarding generosity, there is a very good question one may ask oneself in order to bring more insight into the matter. This same question is often posed by Zen masters to their students. `Is there anything that is yours?` You have to be able to come up with an answer to this question. [A student replied, `Everything is mine.`] Well, this is an excellent answer! Since nothing is yours, therefore everything is yours. This is a model answer that exemplifies a certain realization of the Tao. [laughter, audience laughter and applause] Generally a Buddhist practitioner will reply that nothing belongs to one, as this is what is often emphasized to one by one`s guru. So, if you offer a view different from what is ordinarily taught and claim that everything belongs to you, you have attained a certain realization. You have realized that there is no separation between you and every phenomenon in the world; therefore, what belongs to others is also yours. This does not mean you are sanctioned to take things away from others! [laughter and audience laughter] It is true that when one achieves realization, one will engender this kind of view, that everything belongs to one. This is also considered a correct view.

Ordinarily, a Buddhist teacher teaches, `Nothing belongs to you, including you yourself.` In the past, I did not completely understand the meaning behind this. A doctor friend of mine who owns a clinic in Taichung, Dr. Chou Tai-shou, the same pediatrician who cured my son, Fo-chi, of allergic gastroenteritis, used to give me the same piece of advice each time we met. When I was still living in Taichung, each time I ran into him, Dr. Chou would ask me to go with him to a Japanese restaurant or a sushi bar and drink beer. Each time, while he was drinking his beer, he would remark to me, `Only things that you eat and use are yours. Look at this food. It is mine only if I eat it. It is yours only if you eat it.` He was pointing out that only things that one had eaten or used could be claimed as one`s own; otherwise, nothing else belonged to one. Such a realization of his, albeit different from the Buddhist claim that nothing belongs to one, does indicate a certain level of maturity. At that time, I did not truly understand him. But now, thinking back, what he said was a very realistic statement. If an ordinary person can mature to understand the truth in Dr. Chou`s statement, he or she will derive great benefits in life by putting it to use.

Many rich people have amassed for themselves a great deal of wealth. When I used to do geomancy inspections, I had the chance to visit the homes of many rich people. What I found was that many of those rich folks had not really put their money to use. They were not living in luxury, and some were actually leading rather sub-standard sorts of lives. A rich man may live a `pauper`s life.` There are many such rich people who appear to be wealthy, but in reality they live like paupers. The truth about money is that it is merely pieces of paper if it is not used. If one just keeps looking at one`s bank book, becoming euphoric when the account gains another digit and refusing to spend any of it, one is being controlled by one`s money. That is why there is a certain grain of truth behind the words of Dr. Chou, `Only what you have eaten or used is yours.` Things that you cannot eat or use are not yours. One may be very rich, but the wealth is useless if one does not put it to use. Today, as Buddhist practitioners, we have an even deeper level of understanding, and we know that nothing is inherently ours. With such an understanding, the paramita of generosity will manifest itself. Since nothing inherently belongs to one, then why not share what one `has` with other sentient beings? This is generosity. Generosity is to take out all you have and offer it to be used by other sentient beings. [laughter and audience laughter] Many of you will be unable to let go of all your possessions. The ability to let go and give is an external manifestation of one`s evolution to the state of `self-release.`

I remember a particular incident from my childhood. When I was in grade school, I used to run the hundred meters dash. Those of you who have run the hundred meters dash, how fast can you run? Well, San Yuan [to Master Richard Yan], how about you? [audience laughter] About twelve seconds? That is not bad. But, if you had to do it now, wouldn`t you be rolling like a ball? [laughter and audience laughter] I used to be able to do it in twelve seconds. Now, I don`t know how long it would take me. [audience laughter] Let us have a hundred meters dash event one of these days and find out. In any case, when I was in grade school, I was indeed able to run a hundred meters dash in twelve seconds. I was the shortest one in my class and yet I was the first one to finish the dash every time. As soon as I finished, I would return to the classroom to look for food to eat. Children get hungry very easily. In those days, every student brought a lunch box to school. When the teacher turned his back to us, we students would sneak some food from our lunch boxes and put it in our mouths. When the teacher turned his back again, we would immediately start chewing. [laughter and audience laughter] So, although the lunch period was scheduled between the fourth and the fifth periods, almost all of our lunches would be gone by the second period. That time, as soon as I returned to my classroom, I thought of eating my lunch. Our lunch boxes were kept inside our desks. Among my classmates, there was one student by the name of Chou Kuo-chang who was very tall and often bullied me. I can still recall his face clearly! [audience laughter] That one time I suddenly had the strong urge to find out what was inside his lunch box. I went over to his desk and opened his lunch box. Wow! There was a soy-pickled egg in it! A food item of high cholesterol! [laughter and audience laughter] I looked around the empty classroom and an idea came to me. I could save my own lunch to eat later during the lunch period. For now, I would eat his first. I picked up the egg and started chomping away. Then I finished all the delicious pickled vegetables and went on to eat a few more mouthfuls of rice. Afterwards, I replaced the cover of his lunch box and returned it to its original spot. Then all the other students came back to the classroom and returned to their own seats. At that moment, I was secretly very happy. [audience laughter] I was in a very good mood because I was able to save my own lunch for later by finishing off half of his first! [laughter and audience laughter]

Then came the third period, and a loud scream resounded in the classroom. It had come from Chou Kuo-chang. [audience laughter] Honestly, the scream made me feel good. To this day, I can still remember very well this scream of his. [audience laughter]

This incident is in fact an illustration of an ordinary mind that is without any spiritual awareness. Generally speaking, a person without spiritual awareness is often reluctant to part with his own possessions, but very generous with other people`s. [audience laughter] This is true, isn`t it? Everyone is watching out for the big `number one` by placing one`s own benefit before other`s. One might even totally disregard others by violating other`s rights while keeping a close guard on one`s own. This is because one lacks the Bodhisattva`s heart: Bodhisattvas are different; they know how to give. Ordinary people are concerned with private interests, while Bodhisattvas are completely selfless. In walking the Bodhisattva Way, the Bodhisattvas do not just share with others, they even sacrifice everything they have for others. As Buddhist practitioners, it is very important that we learn to give up private considerations. In fact, after practicing Buddhism and generosity, you will be able to see beyond someone`s actions and know how much of it is motivated by private or public concerns. You will see through the various facades and karmic relationships in the undertakings of the sentient beings, and you will not become entangled and go along with those who perform unwholesome deeds. To a person who has not engaged in any Buddhist practice, eating another`s lunch is not only acceptable, it is even pleasurable. I was, of course, very happy at the time. Prior to that incident, it was I who would scream when being bullied by him. That one time, I could hear him scream for a change. [laughter and audience laughter] It was definitely a different experience.
However, things are different for me today. After becoming a Buddhist, I can only have a heart that is totally open to sentient beings and without a shred of personal concern. One has to constantly reflect on how much of one`s mind is on oneself or on others. Only by constantly engaging in such an introspection can one engender the heart of generosity. [audience applause]

There is a story about a previous incarnation of Shariputra, of which you might have heard. Although this is a story, it does tell us something about the challenges a Bodhisattva faces. Sixty kalpas ago, Shariputra had not yet met Buddha Shakyamuni, but he had already engendered the desire to become a Bodhisattva and vowed to give up everything he had to help others. As soon as the devas learned of Shariputra`s intent, they came to test him. A deva transformed himself into a young man, weeping bitterly on a roadside. Coming upon the wailing young man, Shariputra stopped to inquire and offered help. `My mother is severely ill. Only an eyeball from a young spiritual cultivator can cure her,` replied the young man. Shariputra realized he, himself, was exactly the person the young man was looking for ?a young spiritual cultivator who had just made the vow to take up the Bodhisattva Way. After all, he still would have one eyeball left after giving one up. Swiftly he gouged out one of his eyes and offered it to the young man. As soon as the young man got hold of the eyeball, he started stamping his feet, `You have made a mistake. This is from your left eye, what I need is an eyeball from your right eye.` Wow! As soon as the first challenge was met, the second challenge surfaced. Wouldn’t he be blind without either eyeball? Shariputra thought about his vow of total sacrifice and proceeded to gouge out his other eye. When the young man took hold of the second eyeball, he gave it a sniff and exclaimed, `What kind of eyeball is this? How could a spiritual cultivator`s eyeball smell so foul! I don`t think you are a true spiritual cultivator at all.` He threw the eyeball to the ground and started treading on it with his foot. Although Shariputra was blind, he could hear the squashing sound coming from the trampling of his eyeball. He sighed, `How difficult it is to walk the Bodhisattva Way! I think I might as well go back to paying attention to my own salvation, without thought of others. I will just aim at becoming an arhat instead of a Bodhisattva.` As soon as this intent came forth, the devas spoke to him, `Shariputra, please continue on with your cultivation of the Bodhisattva`s Way. This was just a test from the devas to find out how strong your determination truly is.`

From this simple story, one may begin to understand how difficult it is to be a Bodhisattva. Just the paramita of generosity alone is not easy to carry out. Can one sacrifice oneself if faced with a challenge similar to Shariputra`s? This story shows how difficult `giving` can be. In this world, one will come across many such incidents. The challenges of a Bodhisattva can be higher than the mountains and deeper than the seas. Therefore, the first paramita is to practice `giving.`

We have here a thangka of Machig Labdron. She was the first lineage holder of Chod, the Tibetan Body Offering Practice. Chod was the major practice taught by Machig Labdron, and `generosity` is the basis of its teaching.

Now, among our students, there are some who have requested that I establish a charitable organization for the purpose of practicing generosity. Actually, people with clear perceptions understand that many charitable organizations are not what they purport to be. Someone approached me to give him permission to set up a charitable organization. I asked him, `What kind of charity work are you going to do? Tell me some of your plans.` He proceeded to tell me that the first person to benefit from the organization would be himself, as he was unemployed and without any source of income. If that is charity, anyone can do charity! [spoken Taiwanese to audience, laughter] This kind of concept is totally wrong.
Another person approached me and said, `Grand Master, you can set up a large charitable organization without spending a single cent. All you need to do is ask students and other people to donate.` This is not right either. Why should one not contribute a single cent? Set up that way, the organization should be called the `Charity Intermediary Company.` Think about it, if you do that, you are just a mediator asking others to come to you, and letting you do the charitable work for them. Since you are merely a go-between and do not spend any money, the merits would go to the true givers and not to you. That is not charity. True charity consists of giving truly from yourself, including all of what you have. [audience applause]

Since the well-known Buddhist charity organization, Tzu Chi Charity, has produced excellent results, many other groups are trying to emulate them. Suddenly, many charitable organizations have sprung up. At the same time, instead of taking an active role in `giving,` many people just wait for such organizations to do the job. If an intermediary takes from the public and returns to the public, it is still acceptable. If one fattens one`s wallet from the public coffer, that is greed, and this will cause one to descend to hell. Many `charitable` organizations use the following strategy: they appeal to the public to send them the money, then they keep seventy percent for themselves and use only the remaining thirty percent for actual charitable work. This is where the flaw is. Groups who keep only thirty percent for themselves and use seventy percent of the revenue for charity are not as bad. Obviously, there are `charitable` groups which satisfy their own greed under the pretext of charity. True charity or giving is: when one collects ten dollars from the public, one adds two more dollars to it from one`s own pocket, and uses the total twelve dollars on public welfare. In our school, we can do this kind of charity with a heart of total giving. Do not think of not spending a single cent and using only other peoples?money. Many will ask others to donate money to them to build temples. This is wrong. Such funds are not public welfare funds but private welfare funds, with only a very thin line between the latter and complete avarice.

The key to the important issue of generosity or giving is provided by the answer to this question: `Is there anything that belongs truly to you?` As Buddhists, we know that nothing inherently belongs to us, and everything ultimately is ours. When one reaches the state wherein the limited ego is completely released or transcended -- a state wherein nothing is one`s and yet everything is one`s -- any giving or generosity then becomes true charity.

Invocation

Written by Living Buddha Lian-sheng, Sheng-yen Lu

Next is the step of invocation. I will tell you some of the very important secrets I have learned. In general, one joins the palms and recites "Om ah hum, so ha" three times, then invokes the Principle Deity in one's shrine, as well as all the Buddhas and deities and their retinues. Or, by addressing them collectively as "All Buddhas in the Ten Directions and Three Times and All Bodhisattvas and Mahasattvas," one invokes all of them. One can invoke Buddha Shakyamuni, Amitabha of Sukhavati, or whichever Principle Deity is enshrined at one's own shrine.

Invocation by Mind

In Tantric practice, invocation is accompanied by mudra, mantra, and visualization. We join our palms while we recite the Invocation Mantra. While the palms are joined, one visualizes the heart charka open up to transform into a lotus. On the lotus is a moon disc bearing the seed syllable of the Personal Deity on which one is meditating. If the deity is Amitabha, then the seed syllable is "hri". The seed syllable emits three beams of light in the color that corresponds to the particular deity. In the case of Amitabha, the color is red. These three beams of red light then travel through the middle channel of the body and leave the crown to shine into the Empty Space above. This projection of the red light three times into the spiritual realm is an invocation by mind or visualization. While one is invoking the deities by speech, i.e. by chanting three times "Om ah hum, so ha," one is at the same time using the mind to open up the heart lotus. On the lotus is the moon disc bearing the seed syllable which three times emits a colored light. This is invocation by mind.

Invocation by Speech

Invocation by speech is the chanting of the mantra and the names of the various deities, such as Amitabha of Sukhavati, the Golden Mother of the Primordial Pond, ect.. Every time, before I partake of a meal, I also do an invocation. Actually my invocation is very simple. Sometimes I don't even recite any mantra because it can be quite tedious chanting "Om ah hum, so ha" every single time. Since the Buddhas and Bodhisattvas are right around me, I join my palms and say three times, "Please enjoy the meal." It is just this simple and the deities hear of it immediately. As long as one sends out a message of the mind, the deities will respond very quickly, as they are actually very close to us. It is a very ordinary phenomenon.

We recite "Om ah hum, so ha." Why do we recite this particular mantra? This is because it is the greatest mantra for invocation. "Om" represents the Universe, "Ah" represents the Buddha, and "Hum" represents ruition or accomplishment." Together they mean "to attain the accomplishment of all Buddhas in the Universe." "So ha" is "amen," or "may it be so!" It is one's desire and goal to arrive at the same level of accomplishment as that of the Buddhas and Bodhisattvas in the Universe. This is why one invokes them to descend to one's shrine. This was originally a mantra used to invoke the Five Dhyani Buddhas. I have chosen it because, when one recites this mantra, any deities below the Five Dhyani Buddhas also hear of it and come. This makes it the greatest mantra for invoking all the divine beings in the Universe.

Invocation by mind or visualization is an extremely powerful method. It is an integral part of Tantric cultivation. When one very clearly visualizes the heart chakra opening to form the lotus, moon disc, seed syllable, and the radiating of the light beams three times, the Buddhas and Bodhisattvas will definitely descend.

Invocation by Mudra

In the past, I have only taught how to do invocation by joining one's palms and reciting the Invocation Mantra. Today, in addition to visualization, I also will teach an invocation mudra. Isn't "joining the palms" a mudra then? "Joining of the palms" actually means "thus is my wish." Now one can transform the joining of the palms into the external handclasp and add a "hook" to turn it into the Vajra Hook Mudra. Sometimes, after one chants the mantra, the Buddhas and Bodhisattvas fail to come - perhaps due to one's lack of focus during the Purification and Invocation Mantras. If, after one does the visualization, the Buddhas and Bodhisattvas still do not come, perhaps one's visualization was not lucid enough, and the heart lotus was lopsided, allowing the light beams to exit through the skin pores instead of through the middle channel. An incomplete visualization of the radiating light will not work. So, as a last resort, one can use the Hook Mudra.

Vajra Hook Mudra

The Vajra Hook Mudra is an invocation mudra. This is the Vajra Hook Mudra: the combination of the external handclasp and the bending of the right index finger to form a hook. [Grand Master Lu demonstrates.] This mudra is accompanied by visualization. While holding this mudra, one recites three times "Namo Vajra Hook Bodhisattva Mahasattva" and visualizes this hook rising very high up to reach to the Empty Space above and hook onto the clouds upon which the Personal Deity is sitting. Then, using the hook, one pulls the Personal Deity down from above. Do not make the mistake of hooking onto the collar of the Bodhisattva; one should only use this to hook onto the clouds, or throne, of the Bodhisattva.

There are many subtleties in the practice of Tantra and these subtleties are what I am explaining in detail today. Although it begins as visualization, a kind of ritual, it will manifest into a reality. When one recites "Namo Vajra Hook Bodhisattva Mahasattva" three times and raises the hook up into the Empty Space to hook onto the cloud throne of the Buddha or Bodhisattva and pull it down, the deity will descend from above. This is the secret.

Many people have written to ask me this question, "Grand Master, how do I know whether the Buddhas and Bodhisattvas I invoke each time have, indeed, descended or not?" One is finished if one does not know whether or not the divine beings come each time one does the practice! Where I one's mind at the time of invocation? When one invokes the Buddhas, Bodhisattvas, and other deities, of course they will come. If they don't come, it is because one has not put the mind totally into it. Invocations accompanied by mantra, mudra, and visualization are extremely subtle and effective. Today I am disclosing all the secrets and skills I have learned because I hope that every single one of my 1.2 million students can become a Buddha. I am disclosing all this so that there will not be cases where students do not have any spiritual experiences after several years of practice and, therefore, lose interest and the desire to do cultivation. I don't want people to waste those thirty, forty, or sixty minutes in the shrine by napping or hiding inside as if the shrine were a bomb shelter.

One has to treat one's practice seriously, with real attention. To practice inside the Tantric shrine is to be in complete Oneness with the Universal Consciousness. By achieving Union with the Buddhas and Bodhisattvas, one breathes in and out through the same nostril as the Buddhas and Bodhisattvas. The Buddha's exhalations and inhalations are one's own exhalations and inhalations; one own exhalations and inhalations are the Buddha's exhalations and inhalations - this is what is meant by breathing in and out through the same nostril. Inside the Tantric shrine, the Buddha and the cultivator are in union. It will not do if, after half a day, the Buddha is still the Buddha, and the cultivator is still the cultivator, and the cultivator has no idea if the Buddhas have descended or not. One is finished if one has no idea at all of their presence.

That is why this teaching of invocation is very important. One has to know that it is not enough just to employ a hook to pull the Buddha down; one has to make the Buddha enter oneself. Even that is not enough; one has to transmute and become the Buddha. This is what Tantra and "spiritual response" is all about. When one practices the Guru Yoga or Personal Deity Yoga, one has to transmute and become indivisible with the Guru or the Personal Deity.

Visualization of Movement

There is another subtle point: one has to observe clearly whether the deity has descended or not. For instance, if Kuan Yin Bodhisattva is one's personal Deity, when he makes his appearance above the clouds in the Empty Space, one has to pay attention to see if the white celestial garment he wears and his eyes are moving, if his cloud throne is sailing down to one, and if his feet are moving or not. Making these observations is critically important. One uses the Vajra Hook to pull the deity down, then one uses the mind to visualize and observe him. One visualizes the celestial garment moving and water being poured out of the pure vase to give one Empowerment. One visualizes the feet of the deity gliding and moving. One observes the eyes of the deity gazing at one. One visualizes the deity's crown and robes waving in the wind. This is an alive and moving Bodhisattva. Because the Bodhisattva is moving, he can descend. This will become the reality.

Signs of the Descent of Buddhas and Bodhisattvas

Prior to today's teaching, we used to just recite "Om ah hum, so ha" three times and ring the bell, not knowing that there are additional secrets associated with this mantra: the visualization, mantra, mudra, and an invocation for all deities. In times of urgency, when one wants to call upon a Buddha or Bodhisattva, one might use all these secret Tantric methods. First do the mantra, then the Hook Mudra, and then the visualization of an alive and moving Buddha. Still one may not have any idea if the Bodhisattva has indeed descended. So, what spiritual level must one reach before one can ascertain the presence of divine beings? It is like this: at the moment of invocation, when the Bodhisattva's white light shines on one or when the Bodhisattva pours water on one's head, one will immediately feel the presence of electricity. There are certain sensations and perceptions that one can feel. After reciting the mantra and performing the Vajra Hook Mudra, one does a thorough visualization of a Buddha who moves and pours the mantra water to empower one. If one is then able to open up the heart and let go of the hold of the ego through wholehearted and sincere practice, the Bodhisattva will drip the Great Compassion Dharani Water down upon one head bringing an electrifying sensation.

When I invoke the divine beings and offer them my meals, I join my palms and recite, "Please enjoy the meal, Amitabha Buddha, Kuan Yin Bodhisattva, and Mahasthamaprata Bodhisattva." This might seem very casual, but I know whether they come or not. I don just casually call upon them and start eating whether or not they have descended. Sometimes they don't come. Why? Because sometimes the food looks so delicious that I start eating right away and forget about making offering to them until I have put the food into my mouth. When I remember, I clap my hands and invoke them to come. Well, they won't come then. Sometimes I feel quite embarrassed, and if Mrs. Lu happens to walk by with a fresh plate of food that is untouched, I will borrow it to make an invocation and offering, and then they will come.

So, one should be able to tell whether the divine beings come or not. If today I were unable to tell if they come or not, and I sit here and tell you that I know, that would be fibbing. Any moment during the process of meditation, I can tell if the Buddhas and Bodhisattvas are bestowing blessing or empowerment. I am sitting in front of the Buddhas and Bodhisattvas now. If I say I know and the Buddhas behind me contradict me, then I would be lying. Every day during meditation, while one is sitting in front of the shrine, a true cultivator should be able to tell if the Buddhas are giving one empowerment or blessing, if they are patting one's head and emitting light on one, or cleansing one's body and mind with Great Compassion Dharani Water. It is a very real, strong and firm sensation. It is definitely not a vague feeling. If one is uncertain, then it is because one mind is not completely in it!

As I said, it is a very real and definite sensation. Either one feels it or one does not. It is a kind of contact, a kind of touch that can be clearly felt - definitely not something vague. Now I find spiritual cultivation to be very wonderful. Why? My body feels very light and I feel very peaceful. This lightness differs from the lightness of weight loss that one experiences when one has had an upset stomach and has not been eating properly. This peacefulness is not a result of taking a nap inside the shrine. It is entirely different in nature.

So the step of invocation is very important. Its secret lies in the moving of the deity: his "chi" moving, his limbs moving, his toes moving, his celestial garment moving, and his eyes moving. The he will descend.

Invocation at Times of Urgency

During times of true emergency, according to one Tantric rule, one can pat the right thigh once, and then the left thigh once. [Grand Master demonstrates.] Why pat the thighs? Because the legs represent movement. By patting one's legs, one can call upon the Buddhas and Bodhisattvas to come into action. This is another secret. There is a saying that five hundred male sky dancers (Dakas) and five hundred female sky dancers (Dakinis) are hidden respectively in one's right and left thighs. These sky dancers are in tune with a Tantric practitioner's thighs. By patting the thighs during times of difficulties, a Tantric practitioner is calling upon the sky dancers to move into action to help. During urgent times, when there is no time to do formal invocation, one can pat the right and left thighs. This is a secret I have learned and it is reserved for times of true emergencies. Generally, when we do invocations, we use mantra, mudra, and visualization. We visualize the deity's garment moving, hand implements moving, eyes moving, and feet moving. That should work. Does everyone now understand the secrets in doing invocations?

Why have I not explained these invocation secrets in such detail before in my books? Because many students are unable to learn and do so much right away. If I had taught everything at the beginning, it would take students almost half an hour just to do the invocation alone! The fact is, I hope that, after everyone became familiar with the steps in doing the practice, I would explain the additional important points and ideas, one at a time, so that everyone would have a clear understanding of them. If I had not begun with a streamlined version, many people would have found the practice too long to attempt. Even though they might be attracted to it, they would be reluctant to spend time doing it and would have given up. That was why I had simplified the first two steps of the chanting of Purification Mantras and the Invocation Mantra. I was waiting for people to progress to the point where they were ready to go into deeper levels of practice before presenting them with more detailed instructions. After one understands this, one can slowly incorporate all the details into one's practice and gradually enter into the deeper levels. If one has been doing cultivation for some time, by learning these secrets now, one level of practice will be deepened. Does everyone now understand how to do the invocation? This is a very important step.

The Vajrasattva Invocation Mantra

I mentioned earlier that the "Om ah hum, so ha" mantra is used for the invocation of the Five Dhyani Buddhas, as well as all divine beings inhabiting the realms below. There is another invocation mantra. I don't know if you are familiar with it. It is a mantra of Vajrasattva that is also used for invocation, "Om, maha, samaya, soha. Om, maha, samaya, hum, ah."

Why is the Vajrasattva Mantra also used for invocation? One knows that the Primordial Buddha - Adi Buddha - is also called the Principal Vajradhara and resides at the Sixteenth Stage. Exoteric schools generally only mention gradations up to the Tenth Stage. Adi Buddha is from the Sixteenth Stage. The Five Dhyani Buddhas are also known as the Five Vajradharas. Vajrasattva, being formed from the combination of the Five Vajradharas, is called the Sixth Vajradhara. This is why the mantra of Vajrasattva can be used for invocation and is just as great as the invocation mantra of the Five Dhyani Buddhas. These mantras can be traced to their source. Therefore, one first has to learn that Adi Buddha is the Primordial Buddha, or Samantabhadra Buddha. In Vajrayana, he is called the Principal Vajradhara. The Five Dhyani Buddhas are the Five Vajradharas and Vajrasattva is the Sixth Vajradhara.

The suffix "sattva" comes from Bodhisattva, Kuan Yin, Cundi, and Padmasambhava are Bodhisattvas. The lineage of Vajrayana is traced to Vajrasattva because it was from Vajrasattva that Nagarjuna Bodhisattva had received the Vajrayana teachings after unlocking the Iron Tower and meeting with Vajrasattva. Nagarjuna Bodhisattva was the first human guru while Vajrasattva is the lineage holder of Vajrayana. This is why it is excellent to use the Vajrasattva Mantra as an invocation mantra.

How to Pay Respects to FU Protective Charms

Introductory Note: Fu talismans are powerful esoteric cures originating from Taoism. Many Chinese Feng Shui masters will be aware of Fu talismans and some are even able to create them. This way many things that could not ordinarily be changed in a Feng Shui consultation can be quickly transformed. For example, one's mental states, the energy within a home, black magic and mischeif caused by Yin spirits can all be very quickly remedied by the use of Fu talismans. The use of such charms is as old as Feng Shui itself.

Good afternoon, ladies and gentlemen.

In the mini soul deliverance ritual just concluded, many souls have appeared - including those of cats and dogs. Obviously someone must have registered on their behalf. In fact, all the sentient beings from the six realms of existence have shown their presence in the ceremony.

There will be a fun fare tomorrow. Today I want to talk about "Fu protective charm" or talismans, since so many of you have come from overseas.

A disciple wrote to me and asked whether the protective charm that he has carried with him for years is still effective. He wanted to know whether the charm will still protect him as his job involves a lot of travelling, as a result the charm is often soaked with perspiration. He wondered whether his body odour will drive the Buddhas/Bodhisattvas away. I feel the urge to answer his questions right now.

How long will a protective charm last after being empowered? Is there a validity period? Some say it must be re-empowered once a month, while others says once a year. Many people lose their confidence in the protective charm as they are uncertain about how long the empowerment will last. Some disciples complained that they still fell down while walking, had minor accidents when they were not at home, they wonder whether protective charm is really effective. That is why I want to talk about protective charm today.

Whether the protective charm is effective depends on our frame of mind. We must have confidence in it and seem to have confidence in it. For instance, I hang a crossed Vajra in my car, and every morning before I drive the car, I will cup my palms and pay respect to it by reciting a certain mantra. How do we pay respect to the protective charm that we wear? All we need to do is to take it out and touch our brow-point respectfully once a day and wear it again. Before we sleep, bath, or go to toilet, we can take it off. If we want to wear it again, we must hold it to touch our brow-point first. Using our forehead to touch the protective charm is a form of showing respect to the Buddha. And cupping our hands is another. The protective charm will never lose its power; hence it is not necessary for it to be re-empowered.

Whenever we see protective symbols such as the Mahakala hanging on the door, or the charms inside people's house, we must cup our palms to show our respect to them. Likewise, we must respect others' sacred shrines. This is an indication that "when there is a will, there is a Buddha." We will experience spiritual response, and be protected. As long as we respect the protective charm, it is not necessary to do a great prostration to it , or make offering to it. The protective charm that we wear must be placed at a clean place if taken out. When we want to wear it again, we use it to touch our forehead. This is to show respect to the god of the protective charm. If we do it everyday, he will protect us. As regards mantra, we can use "Om Mani Padme Hum" (pronounced Om mani bemi hum) or "Amitabha Buddha". If we treat the charm as if there is a god in it, the charm will protect us. If we do not care about the charm, throw it anywhere we like, wear it when it is necessary and casually, the charm will not be effective. We can wear the protective charm to sleep but remember, it will protect us only when we respect it wholeheartedly.

In Tantrayana Buddhism, there is a Dharma known as "Chu Ji-Tuo". In which a person will use his head to touch the Buddha's foot. By paying respect to Buddha this way, one will be protected by the Buddha if he steps on your head. Using protective charm to touch our forehead is also one of the "Chu Ji-Tuo". I hope all of you can understand me now. In short, if we want the protective charm to be effective, we want Buddhas to empower us daily, we must respect the protective charm. This is the right way we should treat our protective charm.

Om Mani Padme Hum

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History of The Talismans

(Additional info from other source)

This was written by yellow dragon

How Talismans Work

The history of Chinese Taoist talismans stretches back over 5000 years into the mists of time. The symbols that cover the talisman contain the secrets of the Universe.

Although they were conceived thousands of years ago they are based on sound scientific principles of the creative and destructive processes of the

universe and the psychological makeup of the human race. The symbols are pictorial representations, e.g. one stroke equals one heaven; one dot equals one universe.

To explain how Talismans work, we must first explore the theories and concepts behind them:

When the first caveman drew the first stick figure on a cave wall, he was using a symbol. He was using a symbol to represent part of his world. Ever since then, Man has used symbols not only to illustrate concepts, but to manipulate his reality. Because our world is constantly changing, we have used words and names to record what has happened. Every name is a symbol; your name written down symbolises you. Where and when your name is written has an effect on your life and reality.

Everything on Earth is just like a symbol, for example the Tai Chi sign represents the whole Universe; One straight line represents Yang, the male energy of the Universe, and a Broken line represents Yin the female energy of the Universe.

For instance the Pa Qua represents the 8 Directions, different people, parts of your body, elements, seasons, natural phenomenon (like Fire, wind, Earth, Forests, Sun, Moon, lake, thunder, Earth etc.), family relationships etc, it also represents change and non-change.

The talisman uses the whole universal form, transformed into a symbol and changes the way things are.

The Application of Talisman in Feng Shui

Original writer (Chinese Text): Mrs. Jia Yin Smith of San Francisco, California (USA). Translated and edited by Mr. K.C. Goh of Kuala Lumpur, Malaysia.

In ancient times, Talismans or Fu Zhou (magic figures or incantations) were objects for matching up. A bamboo board was typically broken into two pieces which were used for corroboration. Talisman or Fu Zhou originated during the period of the Three Kings and the Five Emperors. The first king was Fu Xi who observed the sky and surveyed the geographical features from the tracks of birds and animals and also invented Ba Gua, using Ba Gua to form the language in the talismans. These ancient talismans reflected how people use Ba Gua to make predictions in those days and these symbols were compiled to form the Book of Change or Yi Jing( I Ching). Talismans were associated with an Emperor by the name of Xuan Yuan or Huang Di.

The mechanism of talismans or Fu Zhou are not based on the material used but on maneuvering the Chi. When writing symbols on the talisman, one is actually matching the Chi of the universe and using the strength of the reflecting stars. When I was in primary school, I had a classmate who suffered from a parotid gland infection named boar head skin disease by the common people. A stamp inscribed with the Chinese character tiger was dipped in blue-black ink and was used to stamp the infected area of the patient. Two weeks later the patient recovered. Isn that incredible? The Tiger character is supposed to be able to eat the boar, metaphorically. The ancient Chinese physicians used talismans to cure sickness. This branch of knowledge is called the discipline of Zhu You section. When writing talismans, one is supposed to chant holy words. These talismans can be consumed by burning the paper and drinking the ashes with water. Alternatively, one can just keep the talismans for protection to bring good fortune and to ward off evil spirits as well as people with evil intentions.

Traditionally, feng shui masters have used talismans to help ward off bad luck or Sha. For example, when a house is directly facing the road, the master would place a stone inscribed with. Tai Shan stone dares to resist (the evil influences) in front of the house. Incidentally, Tai Shan is China most celebrated mountain range and it is believed that the stone from this mountain range has the ability to fend off Sha (noxious vapors) and Kuei (various kinds of demons). Houses that are facing temples and shrines are considered bad because it is believed that evil spirits normally gather outside the temple. Placing a piece of stone inscribed with Yu Qing (literally translation means pure jade which has the ability to fend off evil spirits) is an extension of the application of talisman.

The Yang Chai Ten Book states to renovate a house and to relocate a door if one does not have resources, this could not be done. Even if one has resources, one still needs to select an auspicious day and time. If the omen of the house is bad and one could not wait for the appropriate day and time, one can use talismans to protect the house for peace and security. In terms of function, there are two kinds of talisman: The first one is direction talisman and the other one is time talisman. Examples of direction talisman are: (1) stone dares to resist (the evil influences), (2) mountain and water protection, (3) tai ji symbol, (4) ba gua talisman and (5) wording talisman. These talismans are normally placed in inauspicious locations of the house, for instance the main door or walkway or bridge leading to the main door, the corner of the house, the position directly facing the roof-top and places in front or at the back of the house which are considered to have bad feng shui.

When performing renovation on a day that happens to be inauspicious according to the Chinese almanac, then time talisman could be used. Feng shui masters can use holy words and symbols to write talisman to change the bad omen into good luck.

Using talisman in feng shui, removes the psychological barrier and deals with the taboos of the culture. With the application of talisman, the feng shui master can stay away from an awkward predicament where there are no other feng shui cures.

Note: There were many versions concerning the name of the three Kings. Some regarded Fu Xi, Zhu Rong, and Shen Nong as the three Kings. Some textbook mentioned Sui Ren, Fu Xi, and Shen Nong. Some people considered Fu Xi, Nu Wa, and Shen Nong.

The five emperors refer to Huang Di, ZhuanXu, Di Ku,Di Yao,Di Shun. Huang Di was born 5000 year ago during the New Stone Age. His family name is Gongsun and he is being called Xuan Yuan.

Empowerment

General Purpose of Empowerment
by His Holiness Living Buddha Lian Sheng

This teaching was given at Seattle Ray Tseng Temple on Sept 19, 1996.


After talking about the inner purposes of empowerment the last time, we shall talk about the general purpose of empowerment today.

The first empowerment one receives from one's guru after taking refuge is known as affinity empowerment. The second empowerment one receives from one's guru is known as Learning Dharma empowerment. The third empowerment is known as understanding Dharma empowerment.

And the last empowerment is known as teaching Dharma empowerment, which is also known as guru or acarya empowerment - to show that the recipient has the necessary qualifications to teach others the Buddhadharma.

This is the sequence of empowerment as far as the purpose of the empowerment is concerned.

We have to receive four levels of empowerment in learning True Buddha Tantra, namely outer Tantra, inner Tantra, Unsurpassed Tantra and Great perfection. The last empowerment is considered the highest level of empowerment one can receive.

Other Tantrayana school may adopt a different name such as action Tantra, performance Tantra, Yoga Tantra and Highest Yoga Tantra. But they are essentially the same. Apart from what I have just mentioned, there are many personal deity empowerments that we must receive from that particular deity before we can cultivate his personal deity yoga.

Five types of implements are used in the empowerment ceremony, namely bell, Vajra, treasure Vajra, treasure crown and name. During personal deity empowerment, the personal deity's picture/image such as those of Amitabha Buddha or Avalokitesvara Bodhisattva may be used as an implement to carry out the necessary empowerment.

Empowerment has many purposes; there are many types of empowerment in Tantrayana.

They are not as simple as they look. When a Vajra guru is performing an empowerment ritual, he has to put in his heart and soul into it to ensure that it achieves its end, although outwardly he may appear to be doing nothing outwardly.

As we only saw the guru taking an implement to touch the head of a recipient, the empowerment may appear to be very simple. If that is so, then after the Dharma talk, the father can empower his son; the elder can empower his younger siblings. Unless the person performing the empowerment can summon the wisdom personal deity to grace the occasion, the empowerment can never be effective!

In True Buddha School, we have a very unique way of empowerment known as remote empowerment. What is this? You write to me asking for any type of empowerment. Regardless of time, place and your whereabouts, I just carry out the rites and ask my Dharma protector to bring the empowerment water to where you live to spray on you to complete the necessary empowerment ritual.

Distance is not a barrier. For instance, if you are in Europe and I am in Seattle (USA). I can still carry out a remote empowerment on you. After flicking the empowerment water with my fingers, I command the Dharma protect to fly to where you are and pour the water on your head. This is known as remote empowerment, which can bring auspicious signs too.

During a remote empowerment ritual, the recipient is required to face the rising sun in the morning and chant "Namo Guru peh, Namo Buddha Ya, Namo Dharma Ya, Namo sangah Ya."

In one particular instance, one of them felt tired and went back to bed. In his sleep he saw a Daikini appearing in the space and spraying some holy water on him.

A disciple who has all kinds of sickness reported that after receiving remote empowerment, he was able to jump out from his bed as if he were just thirty years old, although he was actually more than seventy.

Many disciples reported that they saw auspicious signs of empowerment after the rituals.

One of them after carrying out the refuge rites and on the way to his office felt that someone had sprayed some water on him. It was a sunny day and the bus was not leaking. He felt the coolness of the water and even saw the water drops on his clothes. These are some auspicious signs of effective empowerment as Daikini has sprayed water on them from the space.

The sole purpose of empowerment is transmission of Dharma stream.

If we cultivate daily in our sacred shrine, we should have experienced some authentic feelings, otherwise our cultivation effort needs much to be desired. During each and every session of our cultivation, our personal deity should come to grace the occasion, empower and energize us. In other words, in every session of our cultivation, our personal deity, guru, Daikini and Dharma protector will empower us.

Tantrayana had it that: "The Dharma stream from empowerment never ceases!" This is because we can receive empowerment during our daily cultivation. As a result, our unwholesome karma will reduce and our wholesome karma will grow. Hence it is important that we cultivate daily.

Empowerment is definitely not just a normal ceremony; we must cultivate hard so that Dharma stream can keep empowering us. It would be better if we can manage to have a psychic response with our personal deity, as we will be able to carry out a powerful and effective empowerment on others.

That is all for today.

Om Mani Padme Hum.

Tantric Empowerment (1)
by His Holiness Living Buddha Lian Sheng

Today I shall talk about Tantric empowerment - an important ceremony in Tantra teachings. In order to cultivate Tantrayana, there must be a ceremony before we begin. The grand and holy ceremony includes among other things, "taking refuge" and "receive empowerment". It serves the following purposes :
1.Purification - Once a disciple receives empowerment from a Vajra guru, he will turn over a new leaf, as all his past unwholesome karma are deemed to have been eradicated.

2.Energization - A Vajra guru can use his Dharma power derived from actual cultivation to energize his disciples. In other words, the Dharma stream from the cosmos consciousness and the Dharma power from the Vajra guru can be injected into the disciple's body. It's just like Chinese Gong-fu fighting novel, when one skillful master transfers his power accumulated over his life to his disciple so that he will have the strength equivalent to 500 years of cultivation. The higher the power the guru has, the higher the strength he can transfer.

3.Certification - Normally Sutra cultivation progresses from "cause to fruition". Tantric cultivation is different; it progresses from "fruition to cause". As ordinary people, we cultivate and eventually become saints. This progress is "cause to fruition" - (from means to end). Tantric cultivation of "fruition to cause" does not mean we degrade from saints to ordinary people. It means after empowerment, it is certified that we have received the spiritual fruits. Just like Dipamkara Buddha (the twenty -fourth predecessor of Sakyamuni) who certified and foretold that Sakyamuni would be enlightened in due course and be known as "Sakyamuni Buddha" in the past. After the certification, although we are known as Buddhas, we must still continue our cultivation so that our spiritual fruits will ripen in future.

4.Authorization - We are given the permission to cultivate the Tantric Dharma after the empowerment. Without empowerment, it is illicit to cultivate the profound Tantra. Therefore we must take refuge and receive empowerment.

Why must we take refuge?

Tantrayana values lineage. Without empowerment, there is no lineage to talk about. Moreover we must always invoke personal deity and root guru to empower us in our Tantric cultivation. If we do not take refuge, how can this be done? By taking refuge in our guru, we can receive oral instructions from our guru, we can invite our personal deity to sit on our crown, and finally we can ask all the past patriarchs to bless us.

The significance in empowerment can be described as "implant the consciousness of Buddha and his seed into the cultivator's body". It is a serious matter. It is no just a superficial ritual. A true Guru who has Dharma power will be able to transplant the seed of personal deity in the cultivator's body - Alaya Vijnana storehouse to be exact. In future, the seed will spout, strike root, grow to become a real cultivation implement, and eventually blossom into the personal deity.

Empowerment is the union of cosmos consciousness, guru and disciple.

If the empowerment is powerful, an auspicious sign will be shown - unlike those who take refuge in Sutrayana, they will never experience anything. The disciples will feel power and energy flowing into their bodies. And they will feel strong. Just like the cartoon character Popeye the sailor man. After taking a can of spinach, he becomes very powerful. The auspicious sign of empowerment is like the spinach taken by Popeye.

Tantrayana always mentions about Dharma power. If we are lucky to have received empowerment from a genuine Vajra guru, our strength will increase immediately. The is the main purpose of receiving empowerment.

That is all for today.

Om Mani Padme Hum

Intrinsic Meanings of Empowerment
by His Holiness Living Buddha Lian Sheng

This teaching was given at Seattle Ray Tseng Temple on Sept 19, 1996.

Today I shall talk about the intrinsic meanings of empowerment. Many people have mistakenly thought that Tantric empowerment is just like a normal ceremony for those seeking refuge in Buddhism. The truth is it has many intrinsic meanings.

Before a Vajra guru can carry out an empowerment, he must cultivate the Dharma of personal deity in charge of the ceremony first. He must also use his will power to invoke the personal deity from the space to enter his body and finally he must also visualize morphing into his personal deity.

If the empowerment implement is a vase, the guru must also visualize the personal deity enter and fill the vase with nectar flowing from his pores before he can use the vase to empower his disciples.

This is the preparatory work done by the guru.

As for the disciples, they must know what kind of empowerment they will be receiving. They must know how to chant the personal deity's Mantra and form the correct Mudra. They must also know how to visualize the personal deity sitting on their heads. The empowerment will be meaningless and does not achieve its purposes if the recipients do not prepare themselves well.

In short, the guru must invoke the personal deity, and morph into the personal deity.

And the recipients must know how to chant Mantra, form Mudra and carry out the necessary visualization.

Many of my disciples have asked me to empower them. When I asked them to chant the Mantra and form the Mudra for the specific empowerment, I was surprised that they did not know. This was clearly against the Tantrayana tradition. Let me give you an example, if you want to cultivate Wei Guang Ru Yi Yoga, you must know how to form its related Mudra. Let me remind all of you, if you want to receive empowerment, you must seek advice as to the way to chant the Mantra, form the Mudra and do the visualization. Empowerment is not a casual affair; we must prepare ourselves fully.

Some disciples were so ambitious that they asked for ten types of empowerment at one go. I asked them: " How do you invoke all the ten wisdom personal deities at the same time?"

For me, this is not a problem. I can pray to all the Buddha King, Deity King and Earth King and ask them to support and protect me. I can ask Thousand-arm Avalokitesvara Bodhisattva to become my body shrine (Mandala) - in short my invocation will be effective.

But the disciples who asked for all sorts of empowerment must know every aspect of the personal deities involved including their Mantras and Mudras. Failing which, my empowerment will not be useful. These are the intrinsic meanings of empowerment.

During an empowerment session, the recipient, the guru and the implement must embody into one. Otherwise, no auspicious signs of empowerment will be forthcoming.

After empowerment rituals, many of my disciples have seen auspicious signs indicating to them that their unwholesome karmas have been eliminated.

In one of the mass empowerment I did previously, many miracles were reported later on:

Someone's brain tumor just disappeared.

Someone recovered from perennial sickness without any medication. (He saw black karma flying out from his body, and nectar and Dharma stream flying into his body).

Someone took an X-ray and found the stones in his bladders disappeared mysteriously.

Someone no longer suffered from backache.

These are all auspicious signs of an effective empowerment.

Sometimes after receiving empowerment, the recipients may have strange dreams.

A disciple dreamed that Buddha/ Bodhisattva radiated light to empower him. Some lucky ones even dreamed that they were accompanied by the divine beings to fly around the various heavens.

Some of them saw themselves eating some white stuff and vomiting black stuff - a sign of purging their karmic hindrance.

Some one dreamed that many worms crawled out from his head and fell to the ground when he was combing his hair. After this strange dream, his life-long headache just disappeared without a trace.

These are further examples of an effective empowerment.

We must know that after receiving empowerment, we can have authentic experiences. Tantric empowerment is used to represent receiving empowerment from the Dharma power.

When white Dharma power penetrates into our body, all our unwholesome karma will be eradicated. This is the main difference between empowerment and initiation ceremony.

Using the white Dharma stream to eradicate our unwholesome karma is the main purpose of receiving any kind of empowerment. That is all for today.

Om Mani Padme Hum.

The Great Homage

A COMPLETE AND DETAILED EXPOSTION ON THE TRUE BUDDHA TANTRIC DHARMA

Written by Living Buddha Lian-sheng, Sheng-yen Lu

After invocation, we then proceed to the third step. What is the third step? Ordinarily, one does the Great Homage as the third step, followed by the Mandala Offering, and the Fourfold Refuge, in this order. However, there are some people who will recite the Fourfold Refuge Mantra or do the Mandala Offering right after the invocation. The sequence of these three rituals is however flexible. Tantric practice, the whole liturgy can be divided into three parts: the Prologue, the Main Body, and the Epilogue. The Great Homage, Mandala Offering, and Fourfold Refuge are part of the Prologue and I remember that, in the past, I used to teach them in the order of Great Homage, Fourfold Refuge, and Mandala Offering. Sometimes people start out with the Mandala Offering, feeling that, since the divine beings have descended following one's invocation of them, one might as well make offerings to them right away. As long as one has a reason for doing these rituals in a certain sequence, it will be all right. Just make sure that one does not miss any of the steps. Though actually, even if a step is missed, there are remedies for it. The Hundred Syllable Mantra is, for example, such a remedy.

The Hundred Syllable Mantra

The Hundred Syllable Mantra of Vajrasattva is a very great mantra because it has three significant meanings. First, it serves as a repentance mantra. Why is this a repentance mantra? Because this mantra teaches one to see into the nonessentiality of all things in the phenomenal world. Inherent in the Hundred Syllable is the meaning of Emptiness, as vast as the Void. Therefore, when one recites the Hundred Syllable Mantra and repents, one can transmute the transgressions committed through the body, mind, and speech into Emptiness.

Second, the chanting of the mantra results in blessings from the Five Dhyani Buddhas. Vajrasattva is the Sixth Vajradhara, a manifestation of the sum total of the Five Dhyani Buddhas or Vajradharas. That is why chanting the Vajrasattva mantra is equivalent to receiving blessings from the Five Dhyani Buddhas.

Third, as I have just explained, this mantra can serve to transmute all errors into Emptiness. Therefore, any mistakes, transgressions, and obscurations which occur during the practice, such as insincerity, vague visualization, idle thoughts, unkind thoughts, or the unintentional skipping of a certain step (e.g. forgetting to do the Mandala Offering) can be remedies by chanting the Hundred Syllable Mantra at the end of the practice.

Therefore, the Hundred Syllable Mantra serves three purposes: 1) repentance; 2) bestowal of blessings from the Five Dhyani Buddhas; 3) the remedy of all oversights and errors.

The Mudras for Great Homage

Next I will discuss with you the third step, which is the Great Homage. In Tibetan Tantric Buddhism, one customarily prostrates completely on the floor and this is considered a form of sincere devotion. After joining the palms together, one touches the crown, then sometimes the back of the head, and then the throat and heart before prostrating on the floor. Tibetans usually just join their palms together and rarely employ other mudras in doing prostrations. So, where do our prostration mudras, such as the Shrine Mudra, Lotus Mudra, and Vajra Handclasp Mudra, come from? These mudras belong to the Tien-tai Esoteric Sect and the Eastern Esoteric School [the Shingon Sect of Japan]. Tibetans do have their own mudras, but these are less widely used. The Japanese Esoteric Schools, compared to the Tibetan Esoteric Schools, sue more mudras in their practice. Our True Buddha School mudras that are used to pay homage to the Buddhas, Bodhisattvas, and Vajra Protectors come from the Eastern Esoteric School.

Since we start our practice sitting down, it would be very interruptive to get up at this point to do a physical prostration. This is why we remain seated from beginning to end, until a complete set of the True Buddha practice is finished.

The Visualized Great Homage is my creation. Other people would get up at this point to do a physical prostration, but I feel that remaining seated provides greater continuity. Also, when we are doing group practice, a limited space can accommodate more people if actual physical prostration is not carried out. Based on these factors, I created the Visualized Great Homage.

Why do some Tibetans touch the back of their heads with their hands while performing prostrations? It has to do with Chi Kung. The human brain is covered by the skull except at the back and at the temples. Touching the temples does not directly exercise the brain. At the back of the neck near the base of the brain is the cerebellum which regulates the circulation of chi in one body. You might not be aware of this, nor have I taught you to do this in the past.

Descending of Divine Beings to Teach Chi Kung

Lately, when I practice Chi Kung to do inner healing for my internal organs, I have been shown to touch this spot. [Grand Master touches the back of this neck] At first I could not figure out why. I thought that touching here at the brow-point was being very reverential to the divine beings; how strange it was to touch the back! Why were they teaching me to do this?

Now, each day after I finish my writing assignment, I set aside a time to do Chi Kung. At the beginning of my exercise, I invoke as follows: "Namo the Primordial Great Western Golden Mother, Namo Amitabha of Sukhavati, Namo Ksitigarbha Bodhisattva, the ruler of the Nether World." Of course, this invocation is done in Taiwanese, and not in Mandarin. It is like this in Taiwanese, don't laugh at me! I invoke them to descend to my Chi Kung practice. I just chant their names very quietly, like this, and in an instant, their frequencies and my frequency make a connection and they come very quickly. I very sincerely sing out the invocations, which are words from my heart, and they come very rapidly.

What happened was, as soon as they divine beings arrived and I joined my two palms together, my hands would be maneuvered to press against the back of my head. When I asked for an explanation, one divine beings told me that this particular area of the body correlates with regulation of the internal organs. With stimulation to certain spots at this area, certain organs will become rejuvenated and will return to their normal functions. Very soon, one becomes "thirty-something" again and newly invigorated! So it turns out that stimulation at this area can have many advantages. No wonder the Tibetans hit themselves here! I had not thought of this before and that is why I have not taught you to touch here at the back of the head. I was afraid that you might hit it too hard and break your neck! [audience laughter] This is what I have learned. The divine beings, Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva, taught me that this is a secret to longevity.

After touching here at the back, one goes on to touch the crown and visualize the white beam of light here. Remember at this point, the Personal Deity has been invoked and is now sitting in the Empty Space above, facing one. As one touches here, the white light from the forehead of the Personal Deity will shine on one's forehead. Next, one touches the throat and visualizes red light entering one's throat. Then one touches the heart and visualizes a blue light entering the heart. This is followed by the release of the mudra. It is the same with paying homage to the Bodhisattvas and Vajra Protectors - one follows the same sequence of white light, red light, blue light, and release of mudra. Then the Half Bow is performed. All these are done with visualization. When the three lights are shining on one, one also has to visualize oneself prostrating on the floor, then getting up before releasing the mudra. This visualization step is very important.

Throughout this process, when the Personal Deity radiates light on one and one takes this light in, the phenomenon of mmersion?occurs. What is "immersion"? It is actually the shining and entering of light into one body. If, however, one is like a steel plate which does not absorb much light and reflects most of the light away, then there is no immersion. By visualization of the light, one is purifying the body, speech, and mind. When the white light shines on one, one should feel as if a lamp is shining on one, and one becomes saturated with the white light. It is the same with the red and blue lights: one whole body is completely immersed in that particular light. This is the visualization that accompanies the Great Homage.

Invocation of the Three Main Deities

Someone asked me, "Grand Master, why do you invoke the Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva everytime you do an invocation? Can we also follow your example and invoke them?" I can make a rule to govern whom one should invoke, I only know why I always invoke these three deities. I learned, at the beginning of my practice, that these three divine beings are the Principal Rulers in the spiritual realms.

The Golden Mother of the Primordial Pond is a Ruler of the Immortals, and her Primordial Pond at Mount Kunlun is an assembly place for the immortal beings. As a ruler of the immortal beings, the Golden Mother of the Primordial Pond has existed form the beginning.

I consider Amitabha Buddha the King of Buddhas. Why? Because, whether one practices exoteric or esoteric Buddhism, Amitabha is the Buddha who extends the widest salvation. In China and Southeast Asia, every Buddhist monks chant Amitabha's name; the Taoists also chant his name. The Taoists chant the name of the Immeasurable Life Buddha, which is another epithet for Amitabha. Amitabha is also known as the Immeasurable Light Buddha and the Transcendent Sun Moon Lamp Buddha. That is why Amitabha Buddha provides the greatest salvation. The other four Dhyani Buddhas give salvation, too, but Amitabha vows are the most encompassing. That is why he is the King of Buddhas.

Although Ksitigarbha Bodhisattva is referred to as the Ruler of the Nether World, he does not only save beings lost there. He also aids beings in all six realms, including devas, humans, asuras, hell inhabitants, hungry ghosts, and animals. In fact, it is because he has expanded his salvation to the realms of hells, hungry ghosts, and animals that he is reverently referred to as the King of the Nether World.

Because of my own vows and my initiation into spiritual cultivation by the Golden Mother of the Primordial Pond, I feel indebted to the kindness of the Ruler of the Immortals. How can I forget the graces she has bestowed on me? I cannot sever my ties to her just because I have become a Buddhist. As a human being, one has to remember the kindness and favors bestowed upon one. "One cannot ignore the traces on the surface after a boat cuts through the water, nore should one throw away the walking stick after crossing the bridge." That is why, in my invocation, the Golden Mother of the Primordial Pond is always the first deity I call upon. Whether or not one wants to call upon the Golden Mother of the Primordial Pond first is a personal choice. And I always invoke Amitabha next and then the Ksitigarba Bodhisattva. In fact, there is a very subtle connection between my invocation of the Ksitigarbha Bodisattva and his coming to teach me this mudra (touching the back of my head during the practice of the Chi Kung).

Guidance of the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva

Recently I have been diligently practicing the Chi Kung every day. Many different divine beings, including the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva, have come to teach me steps that are made up of variety of very unusual postures. Each of these postures corresponds to the adjustment of an internal organ. For example, this posture regulates one spleen, this posture regulates one's kidneys, this one regulates the heart while this one regulates the liver. In the future, I shall create a set of Fist Exercises called the Internal Organs Fist Exercises [audience laughter] which will consist of a set of movements to help strengthen the chi. When the strengthened chi circulates throughout the body, it will open up blockages, stimulate the organs' functions, and prevent degeneration.

These are what the Internal Organs Fist Exercises can do. This kind of Chi Kung exercise should always have been in existence; perhaps it was lost in the past. When a cultivator reaches a certain level of spiritual maturity, he or she will have access to this kind of knowledge. Although I had not encountered this practice before, the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva, Cundi Bodhisattva, Yamantaka, and Trailokya-vijaya-raja came, each teaching me a different posture. Well, the postures they taught me were quite remarkable! How should I describe them? Like the "rhinoceros admires the moon? It is like this! [audience laughter] The whole body reclines at an angle, while the head turns under and backward like this. There is also a posture called the Immortal Pointing the Road and another called the White Snake Spitting. There are many kinds of postures!

Everytime the Thousand-armed Thousand-eyed Kuan Yin comes, he asks me to extend my arms like this. Then he demonstrates with his thousand arms how to raise my arms, this way, to the highest. Then he shows me how to "lower" them, how to "raise" them, how to "sustain" them, and how to "release" them. This is a very mysterious exercise. These kinds of body movements, like a language, can be translated into the exercise of the chi. Isn't body language a popular term nowa-days? So the Bodhisattva first teaches me the body movements, then he further teaches me what these movements are accomplishing. In fact, it is all an exercise for strengthening the chi, opening up the channels and meridians, and sustaining the light drops. It has to do completely with the Yoga of Energy.

Great Homage Visualization

The Great Homage also requires certain skills. When Tibetans perform the Great Homage, they touch the back of their heads. This is followed by the visualization of the white, red, and blue lights. The actual prostration comes next. This is also a way of strengthening the body. Are there any other visualizations besides the white, red and blue lights? Of course, there are. In general, the exoteric schools practice the Great Homage while facing the shrine, and without doing any visualization. In Tantric or esoteric schools, visualization is required. I once wrote a verse about the Great Homage which described how, in this ritual, one is paying universal homage to all beings. Besides very clearly visualizing the Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva appearing in the front, one also has to visualize all Buddhas in the Ten Directions and Three Times and all Bodhisattvas and Mahasattvas in the Universe appearing in the background.

How is this visualization done? Many people have asked this question. How can one visualize all the Buddhas and Bodhisattvas appearing in front of one? How can one ever finish visualizing? Of course, one can never finish visualizing all the divine beings in the Universe. Many people can't even successfully visualize one single Buddha. Perhaps after half a day of visualization, the ears are still missing. Sometimes after visualizing the head, the body is gone. Sometimes after visualizing the clothes, the head disappears. Some people just have a very difficult time in doing the visualization.

The Detailed Visualization

Actually there is a method to do detailed visualization: one first visualizes the brows, then the eyes, nose, mouth, ears, shape of head, the body, the limbs, and the celestial garments. Then, as soon as the visualization is done, let it disappear. The image does not need to be fixed in the mind and not allowed to disappear. This isn't the answer at all. When I visualize Amitabha, he immediately appears. Standing on a lotus, he wears a very wonderful celestial garment, his ears are very long, and on top of his head is the crown protrusion. One of his hands holds the Wish Bestowing Mudra, and the other holds a lotus. As soon as one finishes clearly visualizing all this, one may immediately release the image and let it disappear. After practicing for a long time one will find that, as soon as one focuses one's attention, the Buddha immediately and vividly appears in front. This takes a long time to perfect. In the beginning, even I was not able to produce such a vivid image of the Buddha.

For example, this morning at the True Buddha Tantric Quarter, I was making an outdoor offering at the external shrine - some people actually witnessed this - I noticed that several people were turning their heads to look at me. I had visualized myself transforming into Amitabha, a very tall and golden Amitabha who reached all the way up to the clouds. I also visualized the sweet nectar I was holding transforming into millions of drops of sweet nectar that filled up all spaces. I was using the detailed method of visualization. Even as I am talking to you now, I can achieve a very vivid visualization. Remember, however, one is not required to continue visualizing the image for an extended period of time. It is not necessary to continually visualize Amitabha in the same spot forever!

An All - Encompassing Great Homage

How does one visualize all the Buddhas in the past, present, future, and in the Ten Directions? One uses the image of star lights. For example, one visualizes the Principal Deity at the front, and behind is a boundless expanse of twinkling stars. This is a way to pay universal homage to all Buddhas, Bodhisattvas and Mahasattvas in all dimensions. In performing the Great Homage, one immediately visualizes the stars and the Principal Deity in front of the stars, and then proceeds to visualize oneself bowing to the Buddhas. This visualization will produce great merits. During this third step of the Great Homage, by using this visualization, one is paying an all-encompassing homage to all Buddhas in the Universe.

In general, the exoteric schools do not have this kind of visualization when they do prostration, nor do they visualize the blessing of lights. This is a technique found only in the esoteric schools. Merits generated by this kind of all-encompassing Tantric homage is very great. In the exoteric schools, one prostrates to just one Buddha or several Buddhas at a time, while in the esoteric schools, one prostrates to trillions of Buddhas at one time. One all-encompassing great homage in Tantrayana is equivalent to several years of prostrations in Sutrayana. That is why Tantric cultivation can enable one to achieve Buddhahood in this life, whereas the exoteric schools teach that one can only attain Buddhahood in the future, three great kalpas away. It is possible to attain Buddhahood in this life through Tantra because inherent in Tantra is the supreme wisdom, supreme methods, supreme liturgy which brings about transcendental accomplishments. Simply put, the Great Homage in Tantrayana is a method of paying an all-encompassing homage with one single prostration.

The Tantric rite of homa (fire offering) also accomplishes great merits. In the Sutric schools, one lights one or three incense at a time whereas, in the Tantric fire offerings, one burns tens of thousands of incenses at one time. The offering of incense in one Tantric fire puja is equivalent to several years worth of incense offering in the Sutric schools. Fire offering is not found in Sutric schools, only in Tantra. The Tantric fire offering is one of the greatest offerings one can make to generate merits and spiritual accomplishment.

A Sincere Prostration - Repentance

Inherent in one Tantric Great Homage prostration is tens of thousands of prostrations. One must not underestimate this ritual of the Great Homage, as it completely teaches one how to subjugate both one's ego and pride. By prostrating in front of the Buddhas and Bodhisattvas, one repents and submits one's body, mind, and speech completely to the Buddhas and the Personal Deity. One prostration is all prostrations. In one prostration, one pays homage to all Buddhas. This is a unique ritual in Tantra and its merits are truly great, so one should not slight it.

During group practices, many people do the Great Homage like this, very quickly. [Grand Master demonstrates to audience laughter] There is hardly any energy involved in it; also it does not look very dignified. One has to know that dignity has to come from within, from the heart. One uses visualization to create this sense of grandeur and dignity. Some people might superficially feel that, after participating in a couple group practices, they are able to learn all the steps, including how to form the mudras. It seems so easy and simple. Little do they know there is a great art involved in it!

That is why a detailed exposition of the practice is necessary. With this knowledge, one learns to appreciate the profundity of the Tantric Dharma and, therefore, to go beyond a superficial involvement with it. During group practices, some people finish very quickly; the whole session may take only twenty minutes. If one asks them if they have acquired any expansion of awareness or perceptions during the practice, they reply, "No, but who cares as long as I have done all the steps? Grand Master asked me to do two hundred sessions of the practice, and I am able to do several sessions in one day. [audience laughter] Pretty soon, they will be all done. But, how come I still have so many problems? How come my impediments are still so great?" [audience laughter] Of course, their obscurations would still be great! They have not really immersed themselves into the practice, and they have not ennobled their hearts and minds during the process. The Great Homage is a very dignified event wherein one engenders a noble state of mind to pay homage to all the Buddhas and Bodhisattvas in the universe. The Buddhas and Bodhisattvas are very majestic and noble. The Supreme Consciousness of the Universe is extremely great and lofty. When one repents and humbles oneself by paying homage to the Universal Consciousness, one is striving towards spiritual maturity. This is not a casual step to be done perfunctorily.

Therefore, I hope all of you will have a tacit understanding of this third step, the Great Homage. That is also why each of the Four Preliminary Practices - the Fourfold Refuge, the Great Homage, the Mandala Offering, and the Vajrasattva Practice - is a separate practice on its own. Just give this some thought: why is it necessary to set aside a separate time to practice the Great Homage? The merits generated are infinitely great! Every day, before one begins meditation practice, one should do the Great Homage. Physically it strengthens one's body, while spiritually it induces a reverent devotion. At the same time, the lights of the trillions of Buddhas and Bodhisattvas will shine on one, and one will be completely moved by this kind of blessing. Compared to ordinary prostrations, a Great Homage accompanied by this kind of visualization gives very different results.

While doing the Great Homage, one can transcend the ego if one is able to completely let go of the body and mind to receive and hold the lights from the trillions of Buddhas and Bodhisattvas. By accepting the light shining on one and the grace of the Buddhas and Bodhisattvas, one willingly releases all the negative energy and transgressions one has committed. Only a Great Homage performed in this fashion is this excellent and can generate such vast power.

Today I have talked about the first three steps in the True Buddha Dharma Practice. Tomorrow we will pick up from here and continue, so that the whole liturgy will be covered in the next several days. What do you think?