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.
