Chapter 6 - Why do we have to practise the Buddha Dharma diligently?

Because in the Saha world there is too much suffering. A living being transmigrates from one to another among the six lower states of existence with no hope of getting out of the cycle. Moreover, the karmic retribution, which really exists, is not pleasant. It is not easy for us to get the human body. Only human beings can have the thought of practising, while it is very difficult for beings in Naraka (the hell), hungry spirits, animals, asuras and heavenly beings to go in for practice. On the other hand, it is not easy to come across the real Buddha Dharma; what a pity for a person who has access to the Dharma for practice but fails to do so!

I, Living Buddha Sheng-yen Lu, was once really taken to the heavenly realm, saw the Maha Double Lotus Ponds and travelled through the various realms of the Dharma.

I, Living Buddha Sheng-yen Lu, really saw Sakyamuni Buddha, who empowered me as the Buddha of Brightness and Independence .(Lotus Light Buddha)

I, Living Buddha Sheng-yen Lu, through my continual practice without any interruption, have got actual realization. I am a practitioner who practises diligently and who has got enlightenment, not a man indulging in empty talk or telling lies.

I laid much emphasis on the basic theories (foundation) of Esoteric Buddhism, from which I developed my Buddhist practice step by step:

1. The great homage.
2. The great mandala offering.
3. The four-fold refuge.
4. The understanding of the Vajrasattva's one-hundred-words mantra.

The above four methods should be practised for at least a hundred thousand times. The more, the better. One should keep on practising until he is obviously firm.

In the practice of the method of the master's response (Guru's Yoga) , one should see the Guru's touching of his head for empowerment and should practise for as many as a hundred thousand times and get the Guru's real Buddha's power transferred for reinforcement.

Afterwards, one should go on to practise the personal deity (Yidam) until the personal deity (Yidam) appears . By then he has finished the practice of the external method (external yoga) since he has got the way of becoming a Buddha .

There exist great differences between the diligent practice of Esoteric Buddhism and Exoteric Buddhism, in which there are no such things as the great homage, the great mandala offering, the four-fold refuge, the understanding of the Vajrasattva's one-hundred-words mantra or the method of the master's response (Guru's Yoga); the two sects are therefore not correspondent to each other. Esoteric stressed on actual practice where Exoteric stressed on Buddhist Doctrine.

I have written a book, entitled "The Great Brightness of Esoteric Buddhism", in which I explained in detail the complete set of rituals for the practice of Esoteric Buddhism. Since I greatly cherish this book, which includes my understanding and pithy formulas for practice, I wrote a hymn for it:

It explains in the greatest detail of details,

The most confidential secret of secrets.

There appears the golden body with empty nature and pure light,

Understanding brings Tathagata for empowerment.

I discussed from "clarity and purity" of nature to "the invocation of Buddhas" and then to "chanting of the Mantra of Perfection". "The Great Brightness of Esoteric Buddhism" was my first revelation in the Rainbow Villa in America. I publicized the complete rituals for practice of Esoteric Buddhism without any reservation.

(This is unprecedented and will never happen again).

I said I am a practitioner who practises diligently. Only a man who practises diligently is able to discuss the points for attention and pithy formulas for the complete set of rituals in such an exhaustive manner.

Readers (Everybody) should treasure the appearance of Esoteric Buddhism in this world to convert all sentient beings and try, at any cost, not to miss the chance of being saved by the True Buddha Tantric Dharma.

I dare state the following:

Esoteric Buddhism and Exoteric Buddhism belong to the same family.

Esoteric Buddhism is the cream of Exoteric Buddhism.

The "Great Brightness of Esoteric Buddhism" is the cream of cream.

People who practise Buddhism and follow my teachings and pithy formulas described in The Great Brightness of Esoteric Buddhism are the most fortunate in this Saha world. I tell the readers with great honesty that they can -

• Glow in the light of supreme wisdom.
• Attain the stage of great achievement.
• Realize the most extraordinary Buddhahood.
• Keep confidence in the right Dharma without greed or attachment.
• Attain happiness and respect by the whole world.
• Drive all disasters and misfortunes away.
• Acquire all Buddhas' reinforcements.
• Turn the supreme wheel of the Dharma.

In The Lotus Sutra, there are these words:

"The Buddha, arising serenely from the bright Samadhi, told Sariputra that the wisdom of Buddhas is immeasurably profound and their wisdom-gate is hard to enter. Arahats and Pratyekabuddhas do not possess such wisdom".

But I know,

"The absolute realm of truth is one of no deviation, no change, no birth, no extinction, no formulation, no decay, and it is something beyond description".

However, I would like to state the following:

The focal points and the pithy formulas described in "The Great Brightness of Esoteric Buddhism" are the absolute substance of Esoteric Buddhism; they are responses between one mind and another mind and connections between one man's thought and another man's thought.

In general,

• Exoteric Buddhism lays emphasis on the "cultivation of nature" (mind).

• Esoteric Buddhism lays emphasis on the "cultivation of life" (body).

As a matter of fact, the practice of Esoteric Buddhism is the cultivation of both nature and life. It lays emphasis not only on the cultivation of life, but also on the cultivation of nature, since nature and body are of equal importance.

The three kinds of treasure in Exoteric Buddhism are Buddhas, the Dharma and Sangha.

The three kinds of treasure in Esoteric Buddhism are the three kinds of treasure in oneself, the air (Wind) , pulses (Channels) and points (Light drops-Bindu).

Exoteric Buddhism lays emphasis on wisdom, Tathagata's five kinds of wisdom.

Esoteric Buddhism lays emphasis on points (Light drops-Bindu) , the five kinds of great essence in which the five kinds of wisdom are transformed into human body.

I tell my readers with great honesty that only the "cultivation of both nature and body" is right, because a healthy body is essential for practice.

I often saw some monks of Exoteric Buddhism, who take little care of their health and are stricken with many kinds of illness. Some of them suffer from dizziness and anemia; some have blood-shot eyes and suffer from high blood pressure; some cough continually; some are weak and spit blood; some suffer from rheumatism; some have abdominal distention with roundworm inside; some get skin disease and toothache; and some are ill with heart attack. However, they are still mindless of their health in spite of all those illnesses.

In fact, their carelessness about health leads to two consequences,

1. They have no peace of mind and thus cannot keep on practising.

2. Their bad health throws the laymen into doubt about Buddhism.

In Esoteric Buddhism, one has to practise not only the purification of body, speech and mind externally, but also the air (Wind) , pulses (Channels-veins) and points (Light drops-Bindu) internally, which are the cultivation of one s body.

As a result of the cultivation of the air (Wind), pulses (Channels-veins) and points (Light drops-Bindu) in my body, I got the following eight kinds of great realization:

1. The six great shakings - In the whole body, all the wheels (Chakras) where pulses (Veins) meet can be shaken by the air (Wind) in order to get them open and relaxed. With the air (Wind) flowing through the whole body smoothly, one can get really good health. The feeling of the smooth air (Wind)-flowing in the whole body is the true state of the Universe consciousness.

2. The feeling of fire at the pubic region - Through the cultivation of the air (Wind), one can light up the internal fire (Tummo) so as to make his life vigorous, fill his body with warmth and virility, and display some signs of the Vajra bone of the Buddha.

3. The adequacy of the kidney water - There are many practitioners whose practices drained their kidney water, which causes seminal emission and leakage. But the internal cultivation of Esoteric Buddhism makes their kidney water adequate with a smooth circulation. This keeps them energetic so as to spread the Dharma with great enthusiasm.

4. The eyes showing golden light - Because of the feeling of fire at the pubic region and adequate kidney water, the integration of fire and water enables the eyes to show golden light and the whole body glitters as a result of the transformation of fire into light. The showing of light is the result of the internal cultivation and the light is emitted by the body itself. (Light can be shown in two ways. One is called external light, which is the reflection of the light given off by Buddhas and Bodhisattvas in their reinforcement (Empowerment-Blessings). The other is called internal light, which refers to the light generated by the practitioner himself through internal cultivation).

5. The opening of divine ears - Beginning from the opening of divine ears, the supernatural power of ears will appear. One can hear the words of the Dharma and get instructions from Buddhas and Bodhisattvas. The eyes and ears will become clear and bright, not stuffed up. For some practitioners, the more they practise, the more blocked their eyes and ears become. That is because they go in for external cultivation only, not internal cultivation.

6. The activation of the brain - The practitioners will actually feel their mind is becoming clearer and clearer, their memory is becoming better and better and their comprehension is also improving.

7. A strong body - The body gets very strong and powerful. One has a deep voice and powerful arms. His feet can climb high mountains and run fast.

8. The transcendental faculty - With all the feelings being very clear, one will be responsive to the consciousness of the Universe. When one is integrated with the Universe, he becomes united with it with no more difference between them.

The eight kinds of realization are very solid truths. A practitioner cannot get them without internal cultivation.

A person who practises internally seldom gets ill, because the air (Wind) flow is smooth.

A person who practises internally has little suffering, because the pulses are open.

A person who practises internally stays strong, because he has no leakage whatever.

I tell the readers with great honesty that the internal practice method can bring about observable realization. The realization must be observable and measurable. Any carelessness would give the practitioner away.

The appearance of a practitioner with successful internal practice includes,

Pink cheeks, red lips, fair skin, bright eyes, intelligent-looking, gentle temper, an air of purity, and measured footsteps.

The internal features of a practitioner with successful internal practice includes,

The ability to communicate with gods and spirits, the identity between emptiness and pleasure(Bliss), the integration of the Dharma and his body, self-mastery with the six transcendental faculties, an enlightened mind and awareness of one's own nature, the control of birth and death, the immediate realization of the stage of Buddhahood and eternal rainbow light.

In Esoteric Buddhism, one can become a Buddha with his present body through the practice of the internal method, while in Exoteric Buddhism, one can only become a Buddha by Buddha's introduction . Generally, Exoteric masters do not talk about becoming a Buddha with one's present body because they do not know the internal method. In Esoteric Buddhism, one can change himself into a Buddha, as in his own body:

Pulses are connected with pulses.

The air circulates smoothly.

Points are connected with points.

Lights are combined with lights.

If a practitioner does not cultivate "life" and has not got rid of "wrong views", "greed" and "ignorance", he will be sure to suffer from leakage.

• The leakage from excrement and urine.
• The leakage from tears.
• The leakage from pores.
• The leakage from heart and mind.
• The leakage from the seminal duct.

Therefore, if a practitioner has insufficient air (Wind), dull pulses, depleted oil, weak light, shaking teeth, shrunk gums, no semen (Cold pot-3 fingers from the point of navel) and no vitality, how can he keep on practising?

The three great pithy formulas of Esoteric Buddhism are -

1. Entering - The Dharma consciousness flow of the Universe enters the practitioner's body.

2. Staying - The Dharma consciousness flow of the Universe circulates in the practitioner's body.

3. Integrating - The Dharma consciousness flow of the Universe and the body are integrated to affect achievement.

The pithy formulas contain three great meanings. The first is the descendence of the Dharma flow of brightness. The second is the circulation of the light within all the pulses and points round the practitioner's body.

The third is the combination of lights leading to becoming a Vajra Buddha (Vajradhara-Dorje Chang). How wonderful!

Monk Zhaozhou meditated on the word "nothing".

Master Huiyuan chanted "Amitabha Buddha".

Sixth Zen Patriach Huineng thought of neither evil nor good .

All their methods had their merits.

However, the Dharma of Esoteric Buddhism can be said to be generating stage, to perfect stage and practical.

There are leakages in the human body, which refer not only to the leaking from human organs, but also the leaking of spirit and mind. However, spirit and mind are connected with organs. So spirit and substance are different when separated and are the same when combined. Spirit exerts influence on substance, while substance also exerts influence on spirit.

In Esoteric Buddhism, the cultivation of nature and life means to practise the body and mind and consideration should be given to both of them. In contrast, in Exoteric Buddhism, there is only the cultivation of nature or mind, which means it lacks the practice of life or the body.

The four kinds of leaking of mind are:

1. Love - The leaking from indulgence in sex.
2. Greed - The leaking from spirit.
3. Ignorance - The leaking from speech.
4. The wrong view - The leaking from pores.

In Esoteric Buddhism, the pithy formulas of the supreme secrecy (Annutarayogatantra) are:

• Lowering - One should meditate that great pleasure is not actual.
• Holding - One should meditate that great emptiness is infinite.
• Lifting - One should meditate that great pleasure is just great emptiness and that when they are united, pleasure is empty.
• Driving (Scattered,shifting) away - One should meditate that he concentrates on the Dharma nature and on one Buddha.

I, Living Buddha Liansheng, tell the readers with great honesty that in this world, there are few practitioners of great achievement and even fewer who practise diligently and get actual realizations. Therefore, they are very precious.

I dare say that I am a man who has practised diligently for more than twenty years without any interruption, which is just like my writing of books over all these years.

I founded the True Buddha School out of a Bodhisattva's resolution to plant a pure belief in the hearts of sentient beings. From these they will take the path of practice and then make up their mind to practise permanently and ultimately realize the teachings of Tathagata.

I give considerations to the noumenal principle (Buddhist Doctrine) and the phenomenal things (Actual Practice) at the same time.

From the awakening of the potentiality of body and mind , to the appearing of supernatural power , and then to the efficacious treatment of illness , I turned into a most revered master both in heaven and on earth .

I dare say, I am a real practitioner, not a false or nominal one. I crave after neither fame nor wealth.

Now I have got "fame".

Now I have got "wealth".

However, "fame and wealth" are a kind of hindrance. Only if when they are removed, can there be real practice, which is to say, only when the person who has transcended fame and wealth can he be a real practitioner.

As a result, I want neither fame nor wealth. Only when fame has been removed and the wealth is used for the Buddhist cause, can one get to "perfect emptiness", which is also the True Buddha's "Dharma body and right view".

I am a Buddha.

What is the use of fame for me?

What is the use of wealth for me?

As a "Buddha with perfection", I take the possession of the "Buddha's virtue" and the "Buddha's position", except which I have nothing. My flesh and blood have been combined with the light of wisdom. My future has been pronounced clearly. Everything of mine is nothing. (There is neither coming nor going with no indication.)

I explain the principle of the integration of knowledge and action advocated by Wang Yangming in the following words:

Action with knowledge leads to verification of knowledge.

Pursuing knowledge in action prevents distortion.

Acting without knowledge is blind practice.

Knowing without doing brings no benefit.

(This is the best explanation of diligent practice and realization.)

I often quote another poem by Wang Yangming, which is titled as "The Empty Nature":

Knowing that the world is like a dream makes me harbor no pursuit,

Which renders my heart completely empty and tranquil.

Using the dream in the realm of dreams,

One can perform many virtuous acts.

This poem is similar to the words from The Vajra Sutra -

Life is like a dream and illusion, dew and lightning.

Getting achievement means to have achieved nothing.

Having accumulated virtue means to have no virtue.

My real achievement of practice is nothing but the transformation from a layman s flesh and blood into a Buddha with the light of wisdom.

This Buddha is not one made according to a model, but the light of a true Buddha.

According to my understanding, the empty nature is, "The empty nature is the original nature, which is like the permanently tranquil light, which is also the tranquillity of the Tathagata's nirvana. The empty nature exists in everything; everything exhibits the empty nature. The empty nature can be separated from nothing. Nothing can be separated from the empty nature. The understanding of the empty nature leads to the understanding of all things, which in turn leads to the understanding of the causations of sentient beings. Through this thus-come, one gets the realization by himself".

I tell the readers with great honesty that I am the Buddha of Brightness and Independence . It is true that Sakyamuni empowered me.

Time: The night of May 6, 1992.
Place: A cafe in Taipei, Taiwan.
Manner: By the emission of the original spirit (Consciousness).

I said I once had coffee with Sakyamuni Buddha.

(People present laughed).

As a matter of fact, there is no reason for your laughing. In my whole life, I only talk about and write about the things that have really happened. If I had not met Sakyamuni, I would not have written about it and talked about it, because if I wrote and talked about things that have not happened, I would tell grave lies and would break the precept.

Now, I hereby state once again that I have met Sakyamuni Buddha who empowered me as the Buddha of Brightness and Independence (Lotus Light Buddha). If there are great Dharma masters laughing at me, let them do so, since they do not understand at all

Sakyamuni Buddha is incredible.

I am incredible.

I once had coffee with Sakyamuni Buddha.

That is normal.

That is natura .

Do those masters understand what normal and natural mean? The strangeness of things lies in their normalness and naturalness and it cannot be fathomed by the mind. Having coffee with Sakyamuni is both strange and normal!

I am the Buddha of Brightness and Independence.

Through diligent practice, I have realized, The full understanding of the formation and extinction of all things in the Dharma realms of the world.

Although my human body is still in this Saha world, I have got rid of all worries and can control my own birth and death.

I have got enlightened and I have finally understood everything.

I will not abandon a single living being. I no longer make distinction among myself, others, sentient beings and persons of longevity. Great compassion and immeasurable Bodhi resolution will come into my mind in contact with the right connections and circumstances. I am emptiness, which fills up the whole universe.

With neither birth nor death and with neither coming nor going, the formlessness leads to equality.

I am emptiness, to which everything is attached. I am pure, clean and clear, and hold anything in equality and no longer make any distinction. For me, there is no form, no aspect, no action, no stillness, no measure and no bound.

For me, there is no increase, no decrease, no contamination, no purification, no good, no evil, no ignorance, no wisdom, no gain, no loss, no alarm, no fear.

The ten directions are immeasurable and incredible.

Sentient beings are immeasurable and incredible.

I possess great extensive wisdom.

It illuminates everything without discrimination, just like what a hymn from "The Vibhasasastra" says,

The immeasurable bright wisdom,

Which is like a mountain of gold,

Flowing around the whole world,

Paints everything in its colour.

 

Toolbox

Back Top Print Bookmark Tell a friend:

© 2008 Padmakumara. All Rights Reserved.
Copyright & Terms of Use.