Lake of lotus (30) the application of wisdom-the wisdom in directing one's dharma practice (30)-by vajra master pema lhadren-dudjom buddhist association

Dudjom Buddhist Association (International)
4th Floor, Federal Centre, 77 Sheung On Street, Chaiwan, Hong Kong
Tel：(852) 2558 3680 Fax：(852) 3157 1144
Website：http://www.dudjomba.com E m a i l ： i n f o @ d u d j o m b a . o r g . h k
Copyright Owner:
Dudjom Buddhist Association
International Limited
Youtube
www.youtube.com/user/DudjomBuddhist
Facebook
www.facebook.com/DudjomBuddhist
土豆
http://www.tudou.com/home/dudjom
优酷
http://i.youku.com/dudjom
56.com
http://i.56.com/Dudjom
14
By Vajra Acharya Pema Lhadren
Translated by Byron K.K. Yiu
The Wisdom in Directing
One’s Dharma
Practice (30)
14
Why Should One Recite and Chant the “Buddhist Sutras”?
The Operation and Abstruseness of the “Mind Phenomena”
How to distinguish among all religions and practices on “which could help sentient beings to be liberated from the fetters
of the cycle of karmic existence”?
The Wonderful and Efficacious Merits on the Reciting of Sutras
Excerpt of Last Issue
For the general populace, and even up to the great Dharma
practitioners, their objectives of Dharma practice should be more
or less of the following types:
1. Praying for worldly desires – For example: to seek for
oneself and one’s own relatives to have “longevity,
recovery from illness, success in one’s career, good
marriage, wealth increase, averting disasters and relief
from sufferings, as well as reunion with those deceased
loved ones”. Also, there are those who hope to get the
“ease of heart and security at the present life”, etc.; or
Issue no. 30 Back to Content

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
for “fame, wealth, respect” in order to study
Buddhism; as well as for those who put in efforts
to practice the Dharma.
2. Rebirth in the good realms – For example:
to hope and pray for rebirth in the heavenly
realm, or in the human realm, and not to fall into
the evil realms (of animals, hungry ghosts and
hells).
3. Liberation from the tractions of the “cycle of
karmic existence” – to hope and pray for the
freedom in deciding for oneself as to whether
one would be reborn into the six realms (of
heavens, asuras, humans, animals, hungry
ghosts and hells), or whether to remain in the
highest level of the “Realm
o f F o r m ” , s u c h a s t h e
“Akanistha” (the “Heaven at
the End-of-Form-Realm”),
which is beyond the control
of the tractions. (Please
refer to the explanations
on the “Three Realms” in
the article on the “Profound
Abstruseness of Life and
Death: The Meaning of Near-
Death Experiences” in Issue
17 of the “Lake of Lotus”).
4. Attainment of Buddhahood
– The recovery of one’s
“Primordial Nature” and
the originally possessed and boundless
capabilities, which are free from any bondages
and to remain in the “Dharma Realm”. (The
“Nature of the Mind”, also known as the
“Buddha Nature”, or the “Primordial Nature”,
refers to the original possession of that most
crystal clarity of awareness. Please refer to
the articles on “The Meaning of Near-Death
Experiences” in Issues 4 & 5 of the “Lake of
Lotus”).
What are the methods that one can choose in order
to achieve these four types of objectives? What will
be their effects? What are the critical key points that
one should pay attention to when judging upon and
in choosing those methods of Dharma practice?
Regardless of what kinds of religions, the practice
methods can be broadly divided into the following
types:
1. Prayers – Including confessions, repentance
of one’s conducts, and in the making of
aspirations and wishes;
2. Recitations – mantras, Buddhas’ Holy Names,
or sutras
3. Visualizations – themes include the formulae
for different types of “meditation”,
or even the making use of the
internal functions of one’s body
for coordination.
Irrespective of which types of
practice methods, it must include
the training of one’s “mental
strength”. Otherwise, it would
not be able to produce any
effects. One of the important
points for judging which of the
practice methods are the most
effective ones is the degree of
influence that these can have on
one’s “mental strength”? What
percentage will they constitute?
The previous five chapters have clearly explained the
effects and mysteries that the sound has produced
upon people (Please refer to the articles on the
“Wisdom in Directing One’s Dharma Practices” of
Issues 24, 25, 26, 27 and 28 of the “Lake of Lotus”).
The part on the rationale for the “resonance” and
“operations of particles” is one of the functions on
the recitation of mantras. Since the sound of mantra
does not necessarily have to be words that could be
15

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
translated or understood, particularly those mantra
which are meant for the following purposes:
1. linkage or condensation;
2. cutting off the linkage or condensation
3. taming and shattering
The last few chapters
(in particular please
refer to the article
o n t h e “ W i s d o m
in Directing One’s
Dharma Practice”
in Issue 26 of the
“ L a k e o f L o t u s ” )
have mentioned that
the merits of having
received the “relevant
teachings” in the
recitation of mantras are remarkable and vast. As to
its abstruseness, apart from relating to its rationale
on “resonance” and the “motions among the
particles”, it is also very much related to the different
high or low levels of the “Right Concentrations” (or
“Samadhis” in Sanskrit). According to Bodhisattva
Maitreya’s classification, in Volume 45 of the
“Yogacaryabhumisastra”, “Dharanis” are divided
into the following kinds:
(1) Dharma Dharani – the successful symptom for
the receiving of the “relevant trainings” in the
proper recitation on this type of “mantras” is
that one would be able to remember the words
and sentences of the various Sutras in one’s
numerous lifetimes (please refer to the article
on the “Wisdom in Directing One’s Dharma
Practice” in Issue 26 of the “Lake of Lotus”).
(2) Meaning Dharani – the successful symptom for
the receiving of the “relevant trainings” in the
proper recitation on this type of “mantras” is that
one would be able to remember the meanings
of the Sutras in one’s numerous lifetimes (please
refer to the article
o n t h e “ W i s d o m
in Directing One’s
Dharma Practice” in
Issue 26 of the “Lake
of Lotus”).
(3) Mantra Dharani
– the successful
symptom for the
receiving of the
“relevant trainings”
i n t h e p r o p e r
recitation on this
type of “mantras”
is that, through
one’s “meditational power”, one would be
able to experience the special effects of the
“mantras”, and would thus be able to help
other sentient beings to remove all kinds of
calamities and illnesses (please refer to the
article on the “Wisdom in Directing One’s
Dharma Practice” in Issue 27 of the “Lake of
Lotus”).
(4) Endurance Dharani – the successful symptom
for the receiving of the “relevant trainings” in
the proper recitation on this type of “mantras”
is that one would be able to know the true
existence of, and the real meanings behind,
the various Dharmas, as well as the ability
without losing them (please refer to the article
on the “Wisdom in Directing One’s Dharma
Practice” in Issue 28 of the “Lake of Lotus”).
Why Should One Recite and Chant
the “Buddhist Sutras”?
“Buddhist Sutras”, as ancient books and records,
actually stored the boundless wisdom of the Lord
Buddha. By the using of words to show the Lord
Buddha’s wisdom to the world, it also wishes to let all
sentient beings to truly understand the kind of wisdom
16

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
that was unveiled by those words, so as to know
how to apply them. Unfortunately, in achieving such
kinds of results are not easy things, except for those
ripe sentient beings who have the past causes and
merits, and they also should have the wisdom seeds
within their unconscious. Thus, even though people
have been trying to abandon the ancient words, and
have changed them into modern terminologies, it is
still unable to make this wish come true.
Yet, are there alternative ways to make this wish
come true? For those who have already gotten the
wisdom seeds in their unconscious and for those who
do not, when reciting and chanting the “Buddhist
Sutras”, would there be any difference between
them? As a matter of fact, the Buddhist Dharma
reveals that sentient beings have different levels of
“consciousness”, and their structures, usages and
ways of evolution cannot
deviate from the “mind
phenomena”. (Please
refer to the DVD on “The
Teachings on Authentic
Practice in Exoteric and
Esoteric Buddhism (6):
The Abstruseness of
the “Mind Phenomena”
– Lecture Delivered on 28
June 2008, and the article
on “The Meaning of Near-
Death Experiences” in
Issue 15 of the “Lake of
Lotus”). If one would like
to understand more about
the recitations of the
“Buddhist Sutras” such that one could recognize
the difference between those who already have the
wisdom seeds within their unconscious and those
who do not, and at the same time learn whether
there are alternative ways available, so as to be able
to make the wish come true, then one should have
to understand the operation and abstruseness of the
“Mind Phenomena” in advance.
The Operation and Abstruseness of
the “Mind Phenomena”
Buddhism considers the “mind” as the cardinal
subject of all our spiritual functions. There are eight
different kinds of functions of the “mind”, and the
Lord Buddha Shakyamuni called it as the “mind
phenomena” (the “citta” in Sanskrit). Among the
eight different functions
of the “mind”, the most
basic and fundamental
of them all is the “Eighth
Consciousness” (or
“ A l a y a - v i j n a n a ” i n
Sanskrit). “Alaya” is a
Sanskrit word meaning
“ s t o r e h o u s e ” . T h e
Chinese “Discourse
on the Chapter on
the Elaboration of the
Profound Meanings of Mahayana” has mentioned
that “‘Consciousness’ is another name for the ‘Mind’”.
Hence, ‘Consciousness’ is the ‘Mind’. In simple
terms, ‘Consciousness’ is a kind of ‘Energy’.
The characteristic of the “Eighth Consciousness” is
like a warehouse, or the hard disk of a computer.
All kinds of matters and affairs that had occurred
in one’s past countless lifetimes would have been
stored in the “Eighth Consciousness”, regardless
of whether they are good or bad. The “Eighth
Consciousness” is a place for the stashing of all
karmic forces of all sentient beings (the web of
“karmic forces”: due to both virtuous and wicked
deeds amassed through countless past lifetimes,
the linkages of the mental strength of both one’s
inner self and of others are crisscrossing and inter-
influencing each other, so as to form the network
of tractions. This is known as the “karmic network”.
Please refer to the DVD on “The Inconceivable
Law of Karma”, published by the Dudjom Buddhist
Association) and is the cardinal subject for the “cycle
17

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
of karmic existence” (or “Samsara” in Sanskrit). It
has existed ever since time immemorial, and will last
forever without an end. Even though it goes through
endless cycles of various lifetimes, it will never be
deteriorated or annihilated.
The “Eighth Consciousness” is
the combination of one’s “intrinsic
nature” with the “mundane
deluded mind”, a fusion into
oneness of both “awareness” and
“attachment to ignorance”, and
so all sentient beings will have
the ability of “self-awareness”.
Every thought or notion, or every
word or deed, will form “a seed of
karmic force”, and so it is called
a “karmic seed”, or simply “seed”
(or “bija” in Sanskrit), and can
be conceived of as some kind of
a “mental strength” with memory
functions to be stored inside the
“Eighth Consciousness”.
Since the “Eighth Consciousness” is merely
responsible for the storage function, it does not
have the function of differentiation. However, the
“habitual nature” of all sentient beings is fond
of looking outwards to explore and grasp onto
concepts and things of the external environment.
For the convenience of operation, another kind of
function, namely the “Seventh Consciousness” (or
“Manas-vijnana” in Sanskrit), is thus derived from
the “Eighth Consciousness” through one’s “mental
strength”. “Manas” is a Sanskrit word meaning
calculation or conjecture, which are the functions of
the “Mind”, and is the noumenon of one’s “Mental
Consciousness” (or “Mano-vijnana” in Sanskrit, or
simply the “Sixth Consciousness”).
As the “Seventh Consciousness” is rooted from the
“Eighth Consciousness” and only comes into being
for the fulfillment of desires, it is the foundation for
the “mental strength of desires”. In this way, it is
influenced by the “mental strengths of greed, hatred
and ignorance” that has been stored inside the
“Eighth Consciousness” and grasps onto the “images
projected by these negative forces”, thus deeming
it that there is the existence
of an “ego” or a “selfhood”
(known as “ego attachment”
in Buddhism). In the course of
a lifetime, the distorted “nature
of mind”, which was addicted to
one’s own “ego”, has gradually
been formed. It consistently and
ceaselessly plots for only selfish
gains and benefits of self-interest
and self-protection. Therefore, the
“Seventh Consciousness” could
be considered as the center for
handling selfishness and self-
concern. In this way, it makes the
“intrinsic nature” of the “Eighth
Consciousness” to become more
dim and blurred, as well as more deeply hidden.
When a person’s “nature of selfishness and self-
concern” has become even more aggravated,
one would then wish to obtain and garner even
more benefits from the externals, then the “Sixth
Consciousness” (or “Mano-vijnana” in Sanskrit,
or simply the “Mental Consciousness”) is formed,
which is the “function of application” of the “Seventh
Consciousness” (or “Manas”). Both are parts of
the “Mental Consciousness”, with the “Seventh
Consciousness” as its “noumenon” and the “Sixth
Consciousness” as its “function of application”.
The “Sixth Consciousness” is the integral center
of all psychological and mental activities. All
our sensations of “seeing, hearing, feelings”,
as well as “perceptions, cognitions, thoughts
and judgments” of all sorts are guided and
directed by the “Sixth Consciousness”. In western
psychology, the “Sixth Consciousness” belongs to
18

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
the level of “consciousness”, while the “Seventh
Consciousness” and the “Eighth Consciousness”
belong to the domain of the “unconscious”. Due
to the fact that the “Seventh Consciousness” is
the “root of the Mental Consciousness”, while the
“Eighth Consciousness” is the basic ground and
root of all phenomena (or “dharmas” in Sanskrit) of
the universe, hence all the activities of the “Sixth
Consciousness” (or the various
discriminations associated with
the “Mental Consciousness”) are
undoubtedly influenced by both
the “Seventh Consciousness” and
the “Eighth Consciousness”.
As such, in order to let the “Sixth
Consciousness” to manage
so many examinations and
judgments of things, it will require
quite a number of “instruments”
to help collect the necessary
information and data. Hence,
some more functions have
been derived from the “Sixth
Consciousness”, namely: the
“First Consciousness” (or the discriminations
associated with the “Eye Consciousness”), the
“Second Consciousness” (or the discriminations
associated with the “Ear Consciousness”), the “Third
Consciousness” (or the discriminations associated
with the “Nose Consciousness”), the “Fourth
with the “Tongue Consciousness”), and the “Fifth
with the “Body Consciousness”).
All these five kinds of discriminations or
“consciousnesses” (or “vijnana” in Sanskrit) are,
indeed, the five kinds of “energies” that are relying
upon the five “sense organs or faculties” (or “indriya”
in Sanskrit), namely: the eyes, the ears, the noses,
the tongues and the bodies, for the collections of the
five “sense data” (or “visaya” in Sanskrit) from the
externals, namely: the forms (the shape and imagery
of a substance), sounds, odors, tastes and the tactile
sensations, which are the five kinds of sensations
and perceptions. The “Sixth Consciousness” also
relies upon the “mental organ”
for the distinctions of “all kinds of
phenomena” (mundane worldly
matters) known as “sense data
and/or conceptual objects”.
After having collected all sorts
of information and data, in
accordance with the habitual
guidance and influences of both
the “Seventh Consciousness”
and the “Eighth Consciousness”
as its main criteria, the “Sixth
Consciousness” would then
classify these information and
data under its own “subjective
judgments”, or even distortion
respectively, and then hand them over to the
“Seventh Consciousness” with its provisions of the
conclusive information and data. The “Seventh
Consciousness” would then act as a “messenger”,
and then further pass on these information and data
to the “Eighth Consciousness” for storage.
The “Eighth Consciousness” stores lots of distorted
“cognitions”, and so the “Buddhist Dharma” has
called these as the “obstructions due to knowledge”.
The knowledge “being recognized” is, indeed,
different from the truth, and it will form a “hindrance”
to prevent oneself from returning to one’s own
“real nature”; that is, to prevent oneself from the
19

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
“attainment of Buddhahood”.
“Mind” is the origin of our own nature: which is
o r i g i n a l l y o n e n e s s ,
singleness and united,
s u c h t h a t i t h a s t h e
boundless and greatest
p o w e r . H o w e v e r ,
b y “ g r a s p i n g ” o n t o
certain subtle “points
o f c o n s c i o u s n e s s ” ,
t h e “ F i r s t t o E i g h t h
Consciousnesses” has
been gradually derived
and created. It then mixed
with matters to form all the
various different kinds of
sentient beings. Therefore,
one should get rid of
all the “grasping”, even the most subtle “point of
consciousness”, in order to facilitate the fusion of the
“First to Eighth Consciousnesses”, so as to combine
and return to the original oneness, singleness
and united “Own Nature”, whereby one could be
liberated from the ‘cycle of karmic existence’ and
eventually to “attain Buddhahood”. This is the
essence of all practices, and is really the ultimate
goal.
How to distinguish among all
religions and practices on “which
could help sentient beings to be
liberated from the fetters of the
cycle of karmic existence”?
If one intends to combine the “Sixth and Seventh
Consciousnesses” and the “Eighth Consciousness”
to become an organic whole, then one should
install a “fusion programming” within one’s mind
in advance. By knowing that the “First to Eighth
Consciousnesses” come from one origin, and that
one should return to the original state; we call this
as the “Cognition and Programming” of the
“Oneness”. Therefore, within the procedures of
certain practice rituals of “Vajrayana”, it will let all the
bodies, including all “cognitions”, to be “transformed”
and to be “combined”. This is an extremely
important practice and programming whereby
one could distinguish among all religions,
schools and practices on “which could help
sentient beings to be liberated from the
fetters of the cycle of karmic existence”.
Which one is useful and which is not? This
is the way for one to distinguish them. But
there are only a few Buddhists, or Dharma
practitioners, who can truly know how to use
this criterion to distinguish them. Clearly, this
indicates that the standards of contemporary
Buddhism is getting worse and worse, to the
extent that it becomes purely complied with
the conventions of this secular world, while
signaling its coming to the final stage of its
ending.
These “Mind Phenomena” actually follows the sentient
beings’ “minds” to continuously “grasping”. Indeed, this
has evolved through numerous lifetimes and countless
periods of “time”. Just like “The Theory of Evolution”, this
evolutionary process takes a long long time to develop,
and thus it will also require a long long time to reverse its
process. Therefore, the Lord Buddha Sakyamuni states
that the ordinary practices of the “Exoteric Buddhism”
will require “three asamkhya kalpas” of time to enable
oneself to return to one’s “Own Nature” in order to “attain
Buddhahood”. (“Three Great Kalpas”: a kalpa refers
to a period of time, a “small kalpa” is equal to the time
required for an universe to go through the process of
“formation, persistence, disintegration, annihilation” .
Twenty “small kalpas” equal to one “medium kalpa”
and four “medium kalpas” equal to a “great kalpa”.
And one asamkhya kalpa is equivalent to the 1051
time
of a universe to go through the process of “formation,
persistence, disintegration, annihilation”. Thus, three
asamkhya kalpas is actually an immeasurable long
time, as time required for each universe to go through
the process of “formation, persistence, disintegration,
20

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
annihilation” is different.)
Are there any shortcuts? As long as those teachings
contain the important element of “Emptiness”,
then they should have certain degrees of relevant
programmings. According to the revelations of
the “Mahaprajnaparamita Sutra” (that is, the
“Large Sutra on the Perfection of Transcendent
Wisdom”), turning the “Mind Phenomena” to the
“Buddha’s Own Nature” requires one to enter into
the twenty different levels of “Emptiness” (please
refer to the article on “The Wisdom in Directing One’s
Dharma Practice” in Issue 28 of the “Lake of Lotus”).
As for “Vajrayana” practices, if they do not lead one
astray in becoming
s u p e r s t i t i o u s o n
the various forms
and manifestations,
b u t i n s t e a d t o
concentrate on one’s
“ m i n d t r a i n i n g ” ,
together with the
p r o g r a m m i n g o f
“Emptiness” within
the practice rituals
as supplementary,
then the chances of
success will be much higher. If this can be further
coordinated with the teachings of the “Tibetan
Book of the Dead”, then the shortcut will naturally
be revealed. (Please refer to the DVD on “Emptiness
-- Neither Existence Nor Voidness”, published by
the Dudjom Buddhist Association). If relying on the
Exoteric Buddhist way of “Sutra chanting” for one’s
practice, and if those Sutras include the teachings
of “Emptiness”, then one would have the chance to
return to one’s “Own Nature”. For those Sutras that
contain the teachings of “Emptiness”, the “Heart
Sutra” is definitely the best known and the most
popular one. As regards to the merits in the chanting
and reciting of Sutras, the first and foremost thing is
to arouse one’s inner original great wisdom so that
one would be able to return to one’s “Own Nature”.
While, secondly, it can help to make contacts with
all the Buddhas, which is most loved by worldly
people as they could then receive blessings from
the Buddhas, as well as to get protections from the
protectors.
The Wonderful and Efficacious
Merits on the Reciting of Sutras
With no doubts, there are numerous cases, from
the past up till the present, that have revealed the
wonderful and efficacious merits on the reciting of
sutras, and the following is just another real case
recently.
Case Two
This is a sensational case, yet it also causes great
sadness. It happened on 23 August 2010 in the
Philippines. It is known as the Manila hostage crisis,
which ended with eight hostages being killed with
three other seriously injured. Miss Li Ying Quan
is one of those survivors, and she has recently
published an article, describing the incident in
“Mingpao”. Within this article, Miss Li Ying Quan
has mentioned that she had been reciting the “Heart
Sutra” when she was in dire peril. Ultimately, and
luckily, she and her mother were able to get off
safely. Herein we quoted some of the paragraphs
from this article as follows:
“Mingpao Exclusive” (29 August 2010): “ … I
hided underneath the chair and escaped from the
gun shooting. At that instant, I couldn’t believe that
the story appearing in movies was now happening
to me. I could see my mother, who was also hiding
underneath the chair on the other row, and I felt a
bit of ease. After the first round of gun shoot, the
coach was extremely quite. At the same time, there
were booming rounds of thunder, together with rain
kept hitting on the coach roof. It was such a great
contrast with the dead silence that reigned inside
the coach. It was extremely dark, except when
21

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
the gunman had discovered that someone was
still alive, that he kept on his gun shooting with the
lights of firing, accompanied by their sounds. I saw
blue lights of firing penetrating the creeping body
of a tour’s member, who was now motionless and
was not making even a sound of groan. After quite
sometime, the roaring sounds
of gun shooting resounded,
accompanied with the incessant
sounds of the coach being hit.
All in all, it reminded those alive
that they could be shot to death
within the next second.
By seeing those dead bodies,
my mind naturally recited “gate
gate paragate parasamgate
bodhi svaha” (the “Mantra”
of the “Heart Sutra”). By
so doing, I wish those tour’s
members who had died were
able to go to the ‘Other Shore’
promptly, which has been my
thinking habit whenever I saw
some living beings at their moments of death. Not
intending to, but I think, are they really dead? A few
minutes ago, they were still alive, and now were their
souls still hovering around inside the coach? Slowly,
I recited the “Prajñaparamita Hridaya Sutra” many
times, chewing each and every word again and
again. “Avalokitesvara Bodhisattva, when practicing
deeply the Perfect Wisdom clearly saw that all
five Skandhas are empty and passed beyond all
suffering … Because the Bodhisattva is the Perfect
Wisdom of Emptiness, his mind has no hindrance.
Having no hindrance, there is no fear and far from
all fantasies and… ” Definitely, I believed I still have
hindrances, as though my mind was reciting the
‘Heart Sutra’ for many times, but I still thought of the
many things that I wish to do, but had not been done
yet. And I still thought of my lovely family members
and friends. It is beyond doubt that it would be good
if I could survive. After all these, I was no longer that
frightened as when it got started. But I was deeply
worried about my mother to be discovered as alive
by the gunman because she was coughing after
two tear bomb attacks. The gun fight would seem to
have never ended as it lasted for such a long time. I
felt that lots of blood had wet my hairs and body, all
came from other people’s blood.
But who knows when the blood
may come from myself by the
next second. The next few days
after being rescued, I can still
smell the smell of blood.”
(Web link to the article at
URL: http://news.mingpao.
com/20100829/vza1h.htm)
It is because of Miss Li Ying
Quan’s true understanding on
the meaning of “Non-grasping”
within the “Heart Sutra” such
that she could generate a kind
of wisdom of composure amidst
the crisis, and also possesses
the “altruistic mind” (“Bodhicitta” in Sanskrit) of
wishing the deaths to be liberated. Indeed, these
had led her through all those unbearable sufferings.
The good practice of “offering my best wishes
whenever I saw some living beings at their moments
of death by reciting the “Heart
Sutra”” has, indeed, trained
her own mindset with “the main
programming” of “benefiting
both oneself and others”,
which also helps Miss Li Ying
Quan to accumulate countless
merits. Her compassionate
mind and acts not only can
touch upon all people’s hearts
and minds, but it can also
link up with all the Buddhas
and Bodhisattvas, and their
protectors. Thus, Miss Li Ying
22

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
Quan and her beloved mother could become one of
those few survivors. Clearly, this is a phenomenon in
which virtues breed miracles.
Love goes far, that reaches boundless, enables
you to fill with virtues, to be never exhausted;
Not grasping, let go for limitless, enables you to
return to one’s own nature, limitless powers.
The above-mentioned case enables people to deeply
realize what merits in the reciting of Sutras can be.
If one has already possessed these wisdom seeds
within their unconscious, then a kind of compassion
will naturally arise deep down inside one’s mind, and
will become a habit of helping oneself and others.
Therefore, not only will the merits in the reciting of
Sutras are to be able to increase sharply, it is often
also being able to make wishes come true at the
fastest pace. And, most importantly, it is extremely
efficacious.
If one’s main practice is in the reciting of Sutras,
whereby the Sutras being recited contain the
teachings of “Emptiness”, then these Dharma
practitioners could be able to return to one’s “Own
Nature” at the pace much faster than those who
do not have these wisdom seeds sown in their
unconscious. Thus, one does not need to wait for
such a long “time” as three “asamkhya kalpas” in
order to return to one’s “Own Nature”.
Why is that? It is because in western psychology,
the “Sixth Consciousness” belongs to the level of
“consciousness”, while the “Seventh Consciousness”
and the “Eighth Consciousness” belong to the
domain of the “unconscious”. Due to the fact that the
“Seventh Consciousness” is the “root” of the “Mental
Consciousness”, while the “Eighth Consciousness”
is the “basic ground and root” of all phenomena
(or “dharmas” in Sanskrit) of the universe, hence all
the activities of the “Sixth Consciousness” (or the
various discriminations associated with the “Mental
Consciousness”) are doubtlessly influenced by
both the “Seventh Consciousness” and the “Eighth
Consciousness”. Thus, when one is using the “Sixth
Consciousness” to recite the Sutras, then it could
reverse the direction of influence by producing an
effect on both the “Seventh Consciousness” and the
“Eighth Consciousness”. More importantly, if there
also exist the wisdom seeds being sown in one’s
“unconscious”, in which concerted actions could also
be taken with them. Then, the degree of influence
will be much faster and easier when comparing with
those whose “unconscious” do not have the wisdom
seeds. It is all because these peoples had already
gotten the “wisdom rooted in their past lifetimes”.
The following Sutra is a testimony on the above
explanation.
“Five hundred years after the Lord Buddha had
left this human realm by entering into Parinirvana,
for those people who have kept their vows and
created their virtues, having read these sessions
and sentences (of the Sutras), and have generated
their faiths toward the Sutras by believing that these
are indeed the truths, then it is known that these
people have not only cultivated their virtuous roots
in one Buddha, two Buddhas, three Buddhas, four
Buddhas and five
B u d d h a s , t h e s e
people have indeed
already cultivated
virtuous roots in
countless tens of
millions of Buddhas
(that means these
wisdom seeds have
already been sown
in the “unconscious”
of these people).
Therefore, when
these people who
hear about these
s e s s i o n s a n d
sentences (of these
Sutras), and can
23

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
generate a thought of
pure faith in accordance
with the Lord Buddha’s
knowledge and view,
Subhūti, and in just
a n i n s t a n t , t h e s e
sentient beings could
make contacts with all
Buddhas and can thus
have such countless
virtues and merits.”
However, if there are
no such wisdom seeds
being sown within one’s
unconscious, and one has to merely rely upon the
chanting and reciting of the “Buddhist’s Sutras”
for one’s practice, would there be other ways to
help out? The answer is “Yes”, but the paces will
definitely slower than those Dharma practitioners
who already have wisdom seeds being sown in
their unconscious, and it will even be slower than
those who have followed the shortcuts on the “Mind
Training” of “Vajrayana” practices.
Other ways in reciting the “Sutras” include:
1. Reciting Sutras intensively and in a continuous
manner in order to influence – Influencing both
the “Seventh Consciousness” and the “Eighth
Consciousness” to open their main gates.
2. Using a special heart-easing rhythm
to recite Sutras – the resonance of the
heart-easing rhythm will enable both the
“Seventh Consciousness” and the “Eighth
3. Keep up the pure thought arisen from the Sutra
until one enter the meditation state – pure thought
lead to the meditation state enables both the
These three ways of reciting Sutras enable
the “Sixth Consciousness” to influence both
Consciousness”, which quickly let the Sutra’s
wisdom to replace or suppress the bad seeds
within both the “Seventh Consciousness” and
the “Eighth Consciousness”, so that it could
remedy the flaw of lacking such wisdom
seeds within the unconscious. To combine
the “Sixth Consciousness” and both the
Consciousness”, so as to go for the direction
in “returning to one’s Own Nature”, and to
replace or suppress the bad seeds within both
Consciousness”, is certainly an inevitable stage.
Though every sentient being originally already has
the “Wisdom of Buddha Nature”, but if they have
too many erroneous information hidden in the
“unconscious” of both the “Seventh Consciousness”
and the “Eighth Consciousness”, which means that
they have a large amount of “obstructions due to
knowledge”, such that this will hinder them from the
recovery of one’s “Own
Nature”. In order to let the
original wisdom inside
oneself to arise, the first
thing that one needs
to do is to eliminate
the obstructions. Then,
further add the kind of
“hormones” that could
stimulate one’s own
inner wisdom, that is,
t h o s e “ w i s d o m t h a t
has been mentioned in
the Buddhist’s Sutras”.
Therefore, one needs to
“replace first, apply later,
then let go, lastly totally
let go, and merging into
Emptiness”.
24

Tel：(852) 2558 3680 Fax：(852) 3157 1144
Copyright Owner:
Youtube
Facebook
土豆
优酷
56.com
Many people have gotten the illusive notion of
“visualizing Emptiness and attaining Buddhahood
within an instant”, but in fact, there are twenty
d i f f e r e n t l e v e l s o f
“Emptiness”, and so
this is not what ordinary
people would conceive
of as the “emptiness of
everything -- insensate
emptiness”, which is
indeed most laughable.
Thus, do not be “so
foolishly self-conceited
a n d m a k e o n e s e l f
a laughing stock”.
Instead, it would be
much better to practice
in such a way as to
keep your own feet on
the ground, and try
to find a “Guru” who
truly understands the
B u d d h i s t D h a r m a !
Please do not find those
gurus that will only use empty words to deceive
others, only know how to give “empowerment” rituals
and only give the so-called “blessings” to others. Do
not let one’s own brain to be so full of those rubbish
information, but not even a taste of the kind of
wisdom that were contained in the Buddhist Sutras.
Because by doing so, it not only would “not allow
oneself to achieve Emptiness”, but will also block off
the arising of one’s own inner wisdom. Then, only
at the moment of one’s own death that one starts to
realize that one has been cheated all along by those
gurus who only know how to give “empowerment”
rituals. Yet, those rituals seem not to be effective at
all, and then one will start to become “panic” inside
oneself. It will, indeed, be “not knowing how to die”
for oneself, but, sorry, it will be too late for regrets by
then!
According to the Sutras, the merits in the reciting
of Sutras are most profound. Other than the above-
mentioned merits, there are other splendid merits
that we will continue to explore in the next issue.
Are there any differences in the
recitations of “Mantras, Buddha’s
Holy Names, or the Sutras”? Which
of them would have a greater
strength? What kinds of benefits
will they have? What are the
differences in the techniques of
reciting them? There are two levels
when producing human sounds,
namely the “conscious” and the
“subconscious” levels. Will they
be beneficial to one’s Dharma
practice? What are the effects
that are produced in the practice
methods for the recitations of
“Mantras, Buddha’s Holy Names, or
the Sutras”? To what degrees and
levels do these practice methods
influence one’s “mental strength”?
What is the highest objective that
can be achieved through these
methods? What is the length of time that one has to
spend on these methods?… (To be Continued)
(Note: The newly released books on “The Wisdom
in Directing One’s Dharma Practice (1)” and “The
Wisdom in Directing One’s Dharma Practice (2)
– Seven Methods of Strengthening One’s Mind
to Counteract Adversities” have already been
published. The content for “The Wisdom in Directing
One’s Dharma Practice (1)” includes the articles on
“The Wisdom in Directing One’s Dharma Practice
from Issues 1 to 10 of the “Lake of Lotus”, while
“The Wisdom in Directing One’s Dharma Practice
(2) – Seven Methods of Strengthening One’s Mind to
Counteract Adversities” includes the articles on “The
Wisdom in Directing One’s Dharma Practice from
Issues 11 to 20 of the “Lake of Lotus”).
25

Lake of lotus (30) the application of wisdom-the wisdom in directing one's dharma practice (30)-by vajra master pema lhadren-dudjom buddhist association

Recommandé

Recommandé

Contenu connexe

En vedette

En vedette (17)

Similaire à Lake of lotus (30) the application of wisdom-the wisdom in directing one's dharma practice (30)-by vajra master pema lhadren-dudjom buddhist association

Similaire à Lake of lotus (30) the application of wisdom-the wisdom in directing one's dharma practice (30)-by vajra master pema lhadren-dudjom buddhist association (20)

Plus de DudjomBuddhistAssociation

Plus de DudjomBuddhistAssociation (20)

Dernier

Dernier (20)

Lake of lotus (30) the application of wisdom-the wisdom in directing one's dharma practice (30)-by vajra master pema lhadren-dudjom buddhist association