06 How to Recite Amitabha?
Teaching by Zhuoge (Droge) Rinpoche on the 2011 Birthday Celebration
─ Part Two
We often meet with people that recite Buddha Amitabha and make a vow to be reborn in
the Realm of Ultimate Bliss. That is the same in Tibetan areas. People with age are not easy to
prostrate and but are appropriate to practice this Buddha‟s doctrine. So I will briefly explain the
way or requirements of being reborn in the Realm of Ultimate Bliss today. There are four causes
that lead to the Realm of Ultimate Bliss.
The first cause to be reborn in the Realm of Ultimate Bliss
─ Visualization of the Realm of Ultimate Bliss and Visualization of Buddha Amitabha
and His Retinues
It states in Buddhist scriptures: Buddha Shakyamuni told Ananda that whoever prayed for
Buddha Amitabha and visualized Buddha Amitabha repeatedly, the person was accumulating
immeasurable merit and virtues. If he or she started out for bodhichitta and returned the merit
and virtues to the Realm of Ultimate Bliss, he or she would be able to be reborn in the Realm of
Ultimate Bliss at the moment of his or her departing from the world. He or she would be able to
listen to Buddha Amitabha preaching the Dharma in the Realm of Ultimate Bliss, and moreover
never retrogress but attain the enlightenment at last. ─ “When I reside in the Realm of Ultimate
Bliss, sentient beings in ten directions of the Universe that hear my name, start out for
bodhichitta, cultivate merit and virtues, abide by the six paramitas, keep mind training
persistently without retrogression and practice dedication of merit and, want to be reborn in My
Realm and recite My name in pure mind without stop day and night would be received by Me
and Buddhas and Bodhisattvas at the time of their departing from the mundane world and
immediately being reborn in My Realm, and appearing as Bodhisattva Avaivartika of no
backsliding.” ─ The Buddha Spoke on the Sutra of Eternal Life.
When Buddha lived in the world, there is no currently-advanced technology ─ on flights in
the sky, no vehicles and trains on the ground, but the people at that time would be extraordinarily
intelligent and wise. Several thousand years ago, there were Hinduism and Yoga, and later
Buddhism. In China there were Confucius and Daoism and so on. In the West, there was
Christianity, etc.. All of the religions could more or less meet the peoples‟ spiritual demands. In
the contrast, there are sophisticated technologies today while the intelligence of spiritual life is
less and less. People presume they are clever enough, but as a matter of fact they are more like
knowledge holders or players on oratory. Apparently there are abundant of physical materials
while there are more frustrations confusion on their spiritual lives. These evidences show that
there are gaps on wisdom between the contemporary lives and ancient sages.
In the past, when Buddha Shakyamuni gave several instructions, disciples would be
awakened and get realized right on the spot. Sure, that is attributed to their extraordinary natural
abilities, supreme conditional causation and unsurpassed wisdom. When Buddha Shakyamuni
preached the Four Noble Truths, many disciples got the attainment of arhat right at the spot.
Nowadays, it is impossible to have people got realized only by the preaching of the Four Noble
Truths even giving the Buddha‟s teachings in a hundred days without stop then the results would
be: “Rinpoche, my legs are in pains.” When the pains on the body are no way to be removed, the
mind training would be difficult to be progressing let alone the attainment of the level of arhat.
From that, we could say that there are big gaps on wisdom between contemporary lives and
ancient people.
1)
Visualization of the Realm of Ultimate Bliss
First of all, it is to visualize the Realm of Ultimate Bliss. There are two ways of visualization.
(1)
To visualize the Realm of Ultimate Bliss by thinking of its merit and virtues
Firstly, it is to visualize the intention and achievements that Buddha Amitabha has
made in the past;
Secondly, it is to visualize the great vows made by Buddha Amitabha and blessings of
Buddhas and Bodhisattvas in the ten directions.
(2)
To visualize the sublime ness and excellence of the Realm of Ultimate Bliss
What is the Realm of Ultimate Bliss? What is the difference between the Realm of
Ultimate Bliss and other realms?
In a very long time ago, a time of immeasurable and inconceivable years ago, there was a
Buddha called The Thus Come One of World Ease King and He has an attendant named
Dharmakara, a bhiksu with unsurpassed wisdom and pure-mindedness. He made a vow in front
of the Buddha that he would attain the enlightenment of Buddhahood for the sake of all sentient
beings. That “for all sentient beings” is dependent arising or the beginning of starting out for
bodhichitta.
After several-thousand big kalpas, he was reborn in a place that was complete and replete
with being as a human being. He made a vow that, “I would create a pure land” And He made
forty-eight vows for all sentient beings. The forty-eight vows are stated in details in The Buddha
Spoke on the Sutra of Eternal Life.
After many kalpas, He was reborn as a prince at the time when there was a Buddha living in
the world. The prince and the king, and all of the people showed great respect and make
offerings to the Buddha. The prince made a vow again in front of the Buddha that, “It is, for the
sake of all sentient beings to attain the enlightenment of Buddhahood.” The Buddha gave the
prince a prediction that, “After many kalpas, you would become Buddha, the name is Buddha
Amitabha. “A” means “immeasurable” and “Mituo” means “life span”. Buddha Amitabha means
“Buddha of infinite light and unlimited life span”.
There was ten kalpas before Buddha Shakyamuni became completely enlightened that
Buddha Amitabha had become perfectly enlightened. That is to say, the forty-eight vows of
Buddha Amitabha had been realized and the Realm of Ultimate Bliss had come into being. In the
past ten kalpas, Buddha Amitabha had been expounding Buddha Dharma continuously and
crossing over sentient beings till now. The ten kalpas are countless time for the Saha world while
they are just a dozen days for the Realm of Ultimate Bliss. So we would praise the merit and
virtues of Buddha Amitabha.
In the Vow of the Realm of Ultimate Bliss of Buddha Amitabha, there are words of “AM
MA HO” (唉玛吙) meaning „admiration‟. That is to praise the vows and, merit and virtues that
the Buddha has made since the beginningless kalpas.
The aforesaid is a brief explanation of making a vow by the Buddha.
There are too many questions with curiosity about the Realm of Ultimate Bliss. On a whole,
we should not too much cling to the word meanings of the sutra, but a correct understanding of
Buddhist scriptures instead.
And where is the Realm of Ultimate Bliss? Per the location of the land where Buddha
Shakyamuni becomes completely enlightened, it is located on the west of the earth.
Is there any fixed location in the west？No.
How to look for the Realm of Ultimate Bliss? Is there a common west in the whole world?
We may assume that it is located on the west side of where we stay now.
How is far away from the Realm of Ultimate Bliss? The Realm is so far away and beyond
our calculations. Although the distance is relative, it would be very distant for people with heavy
karmic hindrances; but it would be near or right in front for people with much less karmic
obstacles or approaching to become Buddha.
How high is the Realm of Ultimate Bliss? For instance, Shenzhen is several meters above
the sea level, Beijing is dozens of meters above and in Tibet it is more than three thousands
meters above the sea, which means people live in the same planet but with a different elevation.
Then how high is the Realm of Ultimate Bliss? That is one layer higher than our current world.
There is “change in weathers such four seasons, the cold and hot days or rainy and cloudy
days” and “big or small rivers or seas, hills and valleys, thorns, sands, iron gates, Mount Sumeru,
and earthy or rocky mountains ” in our planet. Like in our mind, there are so many obstructions
and resentment such as sufferings, dangers, evil paths and Mara or anxiety existed” ─ The
Buddha Spoke on the Sutra of Eternal Life.
In the Realm of Ultimate Bliss, “the Land is naturally formed from the seven gems with a
ground of gold. It is wide, spacious, flat and limitless. The Land is full of pure adornments,
which are specially and wonderfully beautiful.” There is no any blockage in the environment.
Now our eyes could only see something right in front of us while in the Realm of Ultimate Bliss,
everything could be seen as we have completely cut off the hindrances of our bodies.
Somebody may wonder whether the Realm of Ultimate Bliss exists or not? We need to
believe that the Buddha is reality teller and truth teller. Why? We haven‟t been to Lhasa, or to
any other monastery. If we trust someone and when he or she says there is something in his or
her room and tells the size of the room, etc. we would imagine that in our mind and have some
ideas then. When we go there, we would verify that by ourselves. Because of our karmic
hindrances, we have no ability to see the Realm of Ultimate Bliss by ourselves. But Buddha
Shakyamuni has seen it Himself, and with supernatural power, the Buddha had Ananda himself
see the Realm of Ultimate Bliss as well. After seeing the Realm, Ananda said to the Buddha,
“The Pure Buddhaland is really superior which I have never seen. I also vow to be born in that
land” (The Buddha Spoke on the Sutra of Eternal Life.) So long as you believe what the Buddha
says, the Realm of Ultimate Bliss surely exists there.
If we insist that seeing is believing, we would deny all that we have not seen including the
places that we have not been to, like Tibetan area, and other countries outside China, or all
planets beyond the earth! Is that ridiculous? So, we shouldn‟t deny the existence of something or
somewhere that we could not be able to see.
2)
Visualization of Buddha Amitabha
In the Realm of Ultimate Bliss, there are multitudes of Bodhisattvas surrounding Buddha
Amitabha among which the two are of importance one is Bodhisattva Avalokiteshvara and
another is Bodhisattva Mahasthamaprapta (In Tibetan language is Bodhisattva Vajrapani).
Buddha Amitabha appears as a bhiksu with one-face, two-arms, cross-legged, red body and
two-hands holding a bowl.
Buddha Amitabha looks awesome and adorned, emitting immeasurable light, respected as
the highest and surpassing the brilliance of sun and moon with hundreds of billions times. That is
Buddha of Eternal Life, or Buddha of Infinite Light (In Tibetan language is “Ngokpalmey” (俄华
美) meaning the eternal life and infinite light).
Buddha Amitabha is cherishing an immeasurable compassion to the sentient beings and
manifesting as a red body that implies the love inherent in the Buddha, a love of no
discrimination and no affliction, that is bodhichitta.
On the top of head of the Buddha are fresh bumps that ordinary people to six-stage
bodhisattva could never be able to see. That shows the merit and virtues of the Buddha is
countless and boundless, and immeasurable.
On the center of feet of the Buddha are dharma wheels respectively.
On the appearance of the Buddha are thirty-two macro marks and eighty micro marks which
demonstrate the merit and virtues of the Buddha is enormous and supreme.
On the two hands of the Buddha are implications of wisdom and expedient means
respectively.
On the cross-legged posture that the Buddha sits reflects the perfect achievements of union
of wisdom and expedient means. That tells us that we practice not only the emptiness of right
view but also the expedient means, and vice verse.
On the left hand the Buddha holding a bowl that is full of nectar, which represents the
Buddha is crossing over the sentient beings with the extensive and supreme teachings and,
upholding and expounding the teachings by observing the precepts in pure mind.
The Buddha appears as a bhiksu, which shows that the Buddha is teaching the sentient
beings with the precepts and in pure mind.
Buddha Amitabha is sitting on a myriad of five-colored or eight-colored lotus-petal on which
the lotus stand is held by eight peacocks, and on the top of lotus-petal is pure white and complete
moon disk that Buddha Amitabha is sitting on cross-legged.
On the back of Buddha Amitabha stands a bodhi tree that is full of merit and virtues and
covered with flowers and fruits and countless wish-fulfilling jewels and various treasures,
decorated with bells and other ornaments. When unenlightened people see the bodhi tree, the
hindrances on their eyes are eliminated immediately. When the shadow of the bodhi tree reflects
on the bodies of unenlightened people, the illness of the bodies is cured right away. As a whole,
visualization of the bodhi tree would enhance the pureness of our mind. The bodhi tree is
extraordinary and different from other bodhi trees.
The above-mentioned are the mode of visualization of Buddha Amitabha.
The outer body of Buddha Amitabha and the environment of the Realm of Ultimate Bliss are
full of immeasurable merit and virtues. Then what are the inner achievements of the Buddha?
As per the logic of unenlightened people, the Realm of Ultimate Bliss of Buddha Amitabha
is so far away and beyond our vision to see the heart of Buddha Amitabha. When we pray for the
Buddha Amitabha, could the Buddha Amitabha be able to hear? And help us? That is mind of
unenlightened people and worries. As a matter of fact, the merit and virtues of the body, speech
and mind of Buddha is inconceivable. The body of Buddha could appear as countless and
boundless Buddhas and as the emptiness of the space; the speech of Buddha is inconceivable that
one letter or one word or one sentence could explain the meaning in numerous languages and to
various groups of people; the mind of Buddha is inconceivable that each thought or idea of all
sentient beings is reflected on His palm. When the conditional causation is ready, Buddha would
surely appear.
The sun on the sky is undiscriminating and equal to all and shining on the world. So long as
we do not want to avoid it, no matter who we are, beggar or billionaire, we are immersed with
the sunshine. Similarly, so long as we have faith in Buddha Amitabha and strong willingness on
the Realm of Ultimate Bliss, we would be related or supported with Buddha‟s light and blessings.
The key is to pray for the blessings from the Buddhas. If the sentient beings do not pray for
the Buddhas, it is just like a person hiding himself in a room while complaining the sunshine
doesn‟t come. In fact, it is not the matter with the sunshine or the sunshine doesn‟t come to us, it
is because that we don‟t come out but hide ourselves inside the room. So, if we do not pray for
the Buddha Amitabha, we would not be able to receive the blessing from the Buddha.
The inner achievements of Buddha Amitabha reflect on the immeasurable and boundless
Light of Buddha Amitabha. The Buddha is the most supreme of all Lights. No matter where we
are, far or near, so long as we have faith in Buddha Amitabha we would be supported with the
blessing from Buddha Amitabha. And that verifies the inconceivable achievements and inner
merit and virtues of Buddha Amitabha.
3)
Visualization of Bodhisattva Avalokiteshvara and Bodhisattva Vajrapani
On each side of Buddha Amitabha is Bodhisattva Avalokiteshvara at the right and
Bodhisattva Vajrapani at the left.
First of all, it is to visualize the merit and virtues of Bodhisattva Avalokiteshvara.
Here is one point to explain that the appearances of all Buddhas and Bodhisattvas in Tibetan
Buddhism are not taken for granted by Tibetans because of good looking. When we go to India,
we would see all the appearances of Buddhas and Bodhisattvas are the same as these in Tibetan
Buddhism without any difference. The lineage in Tibetan Buddhism has been purely passed from
and well preserved with its originality like the Buddha images.
The white body of Bodhisattva Avalokiteshvara represents its inner achievements. The
compassionate heart of Bodhisattva Avalokiteshvara is surpassing the compassions of all
Bodhisattvas and with the strong compassionate heart to cross over the sentient beings.
In Han area, there are many stories about Bodhisattva Avalokiteshvara. In the evil world of
the Five Turbidities, Bodhisattva Avalokiteshvara appears in various forms, “if gods, dragons,
men, women, spirits, ghosts, or any other beings who are suffering,” Bodhisattva
Avalokiteshvara would come and deliver them from the evils. And Bodhisattva Avalokiteshvara
“has great affinity with the Saha World”(The Sutra of The Great Vows of Kshitigarbha
Bodhisattva) Especially the white-cloth Bodhisattva Avalokiteshvara has been deeply implanted
in the hearts of the people and become very popular among Chinese people. White color is pure
without any impurity of blackness that implies the evil world of the Five Turbidities would never
affect the inner compassions of Bodhisattva Avalokiteshvara. Hence the white color is an
expression of the inner merit and virtues and achievements of the Bodhisattva and an implication
of the reality.
On the left hand Bodhisattva Avalokiteshvara holds a six-petal lotus with floral axis in hand
and the gesture represents the Triple Gem; on the right hand is receiving the sentient beings.
Holding the lotus represents the attention for-ever on the suffering of the sentient beings in the
Bodhisattva‟s mind and never gives up any sentient being, and keeps the compassions to the
sentient beings unchanged. The blossom of the lotus reflects the wisdom that is enhancing
continuously.
Then it
comes to the visualization of Bodhisattva Vajrapani or
Bodhisattva
Mahasthamaprapta.
Bodhisattva Mahasthamaprapta represents wisdom of its inner achievement that is the
attainment of emptiness of right view. The implication of unchanged emptiness of right view
comes up to the blue color of Bodhisattva‟s body.
On one hand Bodhisattva Mahasthamaprapta is holding a lotus flower of which a vajra
stands on the center, representing the empowerment received on His body, mouth and mind from
Buddhas and Bodhisattvas of ten directions of the Universe and demonstrating the Bodhisattva is
full of wisdom and blessings from Buddhas and Bodhisattvas of ten directions of the Universe.
With another hand the Bodhisattva puts His palm toward the sentient beings, representing that
the Bodhisattva is always ready to receive the sentient beings so long as they do not give up. The
Bodhisattva is always ready to cross over the sentient beings so long as they never abandon
themselves.
Buddha Amitabha appears as sitting in the middle with the two Bodhisattvas standing on
each side. The Bodhisattvas are standing because They are still Bodhisattvas‟ position and
meanwhile They are thinking of the sentient beings and ready to deliver the sentient beings all
the time. That is reason why the Bodhisattvas are standing.
4)
Visualization of the Merit and Virtues of Bodhisattvas and Arhats
How many Bodhisattvas in the Realm of Ultimate Bliss? Among Buddha Shakyamuni‟s
disciples, Maudgalyayana is No. one with supernatural power. He can calculate the number of
stars in the great Asankyeyakalpa if he wants to. On the number of Bodhisattvas in the Realm of
Ultimate Bliss, what Maudgalyayana knows is just rarity of rarities and what Maudgalyayana
doesn‟t know is as innumerable as the seawater. He could not add up to that. So the Bodhisattvas
and Arhats there are countless.
In the Realm of Ultimate Bliss, Buddha Amitabha is surrounded by Bodhisattva
Avalokiteshvara and Bodhisattva Vajrapani and a multitude of Bodhisattvas, Arhats and bhiksus.
And there are full of lotus flowers in which destined devout men and women are born from
transformation naturally and waiting for Buddha Amitabha to preach the Dharma. It is such a
magnificent view!
When visualizing the Realm of Ultimate Bliss, we can focus on Buddha Amitabha in the
middle, or together with the Bodhisattvas on each side, or having more bodhisattvas around; we
can also concentrate on the merit and virtues of body, mouth and mind of Buddha Amitabha. All
of the visualization is to cultivate our mind to become firm confident in Buddha Amitabha and
have no any doubt about the Realm of Ultimate Bliss.
The belief is not superstitious. Superstition is a blind-minded and doesn‟t need to think.
While the Buddhism is teaching us to think before we proceed to mind training. After hearing
and thinking well, we proceed to the practice level. Practice and, hearing and thinking are needed
to distinguish well.
When we practice the Dharma, we should not have any or a glimpse of evil view. What is
evil view? When practicing the Dharma-door of Buddha Amitabha, it is evil view that feels
doubtful about the merit and virtues of body, mouth and mind of Buddha Amitabha and has
doubt about the existence of the Realm of Ultimate Bliss or even assumes there is no difference
between the Realm of Ultimate Bliss and Saha World, or the Realm of Ultimate Bliss doesn‟t
exist at all. Sometimes we could not be aware of it as that comes in an instant. When we ask
ourselves if we have ever had an evil view? The reply is “yes” and very serious evil view.
We must believe the power, the merit and virtues of Buddhas and Bodhisattvas, believe the
blessings from Buddhas and Bodhisattvas with no any doubt about it at all.
That is the mode of visualization of the Realm of Ultimate Bliss and visualization of Buddha
Amitabha and other Bodhisattvas respectively. Also that is the first cause of rebirth in the Realm
of Ultimate Bliss.
The second cause to be reborn in the Realm of Ultimate Bliss
─ Accumulation of Sambhara
It says in Buddhist scriptures that these with virtues would be able to make wishes come true.
Thus we need to accumulate sambhara so as to be able to be reborn in the Realm of Ultimate
Bliss.
From the points in the shastras, how do the eminent monks in Tibet explain the sambhara?
What is the correct sambhara in Buddhism? There are many modes of sambhara accumulation in
esoteric methods. But in Pure Land School, it is mainly from seven parts to accumulate sambhara,
i.e. seven offerings.
With the practice of the seven offerings, it could accumulate sambhara to the Realm of
Ultimate Bliss on the one hand, and on the other hand it cuts off defilement related with each
offering. That is the sambhara accumulated while the defilements are being eliminated.
1) Devotion or Taking Refuge in ─ Devotion can eliminate arrogance
There is more or less arrogance in one‟s mind. Some comes from the physical body; some
comes from fortune and some comes from intelligence or ability. The arrogance one way or
another will cause great harm to us. Any kind of arrogance will turn to be an obstacle on the path
of realization.
Putting aside the harm on our lives, we just talk about the harm on our thought
transformation. When people are arrogant they are not intended to hear the Buddha‟s teachings
because they assume they are superior and are too complacent to learn anything. It is just like a
top mountain that doesn‟t hold rainwater. On the contrary the sea is the lowest place and can hold
all streams and rivers. That is the same as our mind. Not only does arrogance prevent us from
learning good points from others, but also leads us to the realm of hell sooner or later so long as
the arrogance exists.
Is there any method that can eliminate the arrogance? Yes! Devotion and invocation are the
best mode to pull out the arrogance. The faithful devotion, longing for blessing, repenting of the
evils and showing reverence for guru whom we should be devoted to ─ these are the methods to
eliminate arrogance. Only by doing that, real devotion could be aroused from our heart and
meanwhile arrogance is eliminated.
First of all it is to eliminate arrogance by way of taking refuge in.
When we talk about devotion, we refer to taking refuge in the Triple Gem. In Pure Land
School, we take refuge in Buddha Amitabha. In previous lines, we have explained how to
cultivate the faith in Buddha Amitabha. Buddha Amitabha has unique merit and virtues on body,
speech and mind and possesses an extraordinary wisdom. So we should be full of confidence or
belief in Buddha Amitabha.
There are four kinds of belief.
The first kind of belief: Pure belief ─ that wish to attain Buddhahood.
The second kind of belief: Delighted belief ─ that feels very comfortable and turns to be calm
down when hearing the merit and virtues of Buddha Amitabha.
The third kind of belief: Verified belief ─ that trusts Buddha Amitabha has the merit virtues and,
entrusts one‟s body, mouth and mind to Buddha Amitabha and rises in
confidence in Buddha Amitabha.
The fourth kind of belief: Non-retreat belief ─ that has built up a never-retreat faith
in Buddha Amitabha and relies on Buddha Amitabha
without retrogression forever, moreover views Buddha
Amitabha as appearance of Buddhas from the ten directions
and as an assembly of the Triple Gem. Only by doing so,
we would enhance our devotion and ultimately receive the
supreme blessing from Buddha Amitabha.
No matter what kind of mode above-mentioned, we need to establish a strong belief in
Buddha Amitabha. Without belief, we would not be able to receive blessing from Buddha
Amitabha. Why? For instance, a mirror can reflect our appearance. If there are many scratches or
spots on the mirror, it would give a dim figure. The cleaner the mirror is, the clearer the reflection
is, and the function of the mirror is well realized. Similarly, the more transparent and purer we are
in our mind, the more blessing we could receive. When we have faith in Buddha Amitabha, we
surely would gain the blessing of the Buddha. So we should take refuge in Buddha Amitabha,
show reverence for Buddha Amitabha, be supported with compassion, wisdom and the suchness of
purity of Buddha Amitabha.
Then what is devotion or taking refuge in?
“Gui” refers to “returning” and “yi” refers to “reliance on”, which means our mind would
rely on Buddha Amitabha starting from now. What is “reverence”? Whether bowing one‟s head
means reverence? Not exactly! “Reverence” needs to be done on body, mouth and mind.
On the part of “body”, it should sit crossing one‟s leg and keeping the body upward not tilting
nor standing when hearing Buddha Dharma or practicing the visualization of Buddha Amitabha.
Why? It is because the channels in the body are closely correlated with the mind. When the body
is not sitting still and upward, the mind will go tiling. When hearing the Dharma, it is to keep the
body straight with the eyes not looking sideways and mind not being concerned with external
environment, keeping a clear vision and breathing smoothly that leads to the mind in calmness.
On the part of “mouth or speech”, we are easily making mistakes like gossiping other
people‟s mistakes or inciting one against the other, etc.. But on the moment of reciting the name of
Buddha, we keep our mouth concentrating on the chanting nothing else. That is the “reverence”
on the speech.
On the part of “mind”, Buddha Amitabha can read our mind at any time. We should keep our
mind away from afflictions of desire, hatred, ignorance, arrogance and doubt so as to maintain the
pureness in our mind. If the afflictions constantly come to our mind, that means no “reverence”
for Buddha Amitabha.
To sum up that, the body should be kept well so as to show reverence for Buddha Amitabha;
the mouth should be kept repeating the name of Buddha; and mind should be focused on
visualization of the merit and virtues of Buddha Amitabha and with delusions removed. Under the
circumstances, that would come up to “reverence”.
Secondly, it is to eliminate arrogance by way of invocation or praying for.
We often recite the name of Buddha Amitabha. It is not enough. We need to know that Buddha
Amitabha is the assembly of all Buddhas and Bodhisattvas because the emptiness of completion
and pureness in the mind of Buddha Amitabha is non-dual but one reality of that of Buddhas and
Bodhisattvas from the ten directions. From the point of emptiness of right view, it is also nonseparable. So when we visualize Buddha Amitabha, we are visualizing Buddhas and Bodhisattvas
from ten directions of the Universe, which is the same as visualization of Guru, the Triple Gem.
When we pray for Buddha Amitabha, we are making supplication of Buddhas and Bodhisattvas
from ten directions of the Universe. We pray for Buddhas and Bodhisattvas from the ten directions
to eliminate afflictions from ourselves and all sentient beings and to attain the enlightenment of
Buddhahood. We wish that we would become You. That is a common way of invocation in the
practice of esoteric methods.
Some people might wonder how we ordinary beings could become Buddha? Or is that
unreasonable or beyond logic? No, we should never think in that way! There is no exaggeration
that we ordinary beings could become Buddha. The sentient beings are inherent with Dharmanature or Tathagata-garbha. In Exoteric Buddhism, it tells that the sentient beings have Dharmanature and the mind of the sentient beings is bright but it doesn‟t say how to seek the bright mind.
In Esoteric Buddhism, it tells the sentient beings have Dharma-nature and also instructs how to
seek the Dharma-nature or bright Bhutatathata in details ─ with practice in detailed procedures.
Today I will not elaborate that. If anyone wants to learn, that can go to a book titled Preliminary
Practices in Details which is going to be printed soon. Through the brief learning, we can see that
it is not exaggerated ─ the sentient beings could become Buddha.
We wish we could be blessed by Buddha Amitabha so that we and all sentient beings could
eliminate afflictions and become Buddha like You. That is way we should pray for.
But however, we could not become too much attached to one name of Buddha or sticking to
one Dharma-door. We need to root out afflictions or attachments to the concept. Jowo Jetsun
Atisha says that Indians are easy to accomplish the realization. Why? Because Indians know that
Buddhas and Bodhisattvas of the ten directions are One, they pray for one Buddha that means they
have prayed for Buddhas and Bodhisattvas of the ten directions. They have the wisdom. While
Tibetans are very attached to specific concept like this is my guru, never changing and that is my
tutelary deity, never changing. When they stick to one, they cause discrimination in their mind.
That is the reason why they could not be completely enlightened with practice of one Dharmadoor because they are attached to “one” without understanding the boundless merit and virtues of
Buddhas.
Also we shouldn‟t think that it is needed to visit and worship many Buddhas. What we should
learn is when we visualize Buddha Amitabha we are visualizing all Buddhas and Bodhisattvas.
That is a mind of wisdom and should be put into the practice of thought transformation. Buddha
Amitabha is an assembly of Buddhas and Bodhisattvas of ten directions of the Universe and His
body, speech and mind represents that of Buddhas and Bodhisattvas of ten directions of the
Universe. Thus, practicing Pure Land tradition well is equivalent to understanding well all
Dharma-doors. Learning this point is of real importance. Not only does it refer to the Pure Land
tradition, but to all Dharma-doors.
Some other people might ask if countless sentient beings with different names, unique
appearances, various nationalities and differed genders, etc. all pray for Buddha Amitabha, does
Buddha Amitabha know who is who? It is like many people look at a mirror, they can all be
reflected simultaneously on it. The mirror is like the mind of Buddha Amitabha. Buddha Amitabha
has completely accomplished all Dharma and has been replete with divine eye, Dharma-eye and
wisdom eye. The mind of Buddha is penetrating, unobstructed and omniscient. So we wouldn‟t be
any concerned about that.
The merit and virtues of body, speech and mind of Buddha or Buddha Amitabha is
inconceivable and beyond our understanding. And we shouldn’t judge the merit and virtues of
Buddha from our laymen points of view. That is also of importance.
Could anyone pray for Buddha Amitabha? Yes! Does anyone really realize his or her dreams?
Probably not! Does Buddha Amitabha discriminate against someone? NO! Bodhichitta is no
discriminating against any sentient being, high or low but equal with all. It is the karmas people
have that cause various results.
It says in Buddhist scriptures that the sentient beings are bound to be reborn in the Realm of
Ultimate Bliss so long as they are full confidence in Buddha Amitabha and devoted to Buddha
Amitabha, except two kinds of people.
One kind of people is “committing five unacceptable and heinous crimes, or committing
unpardonable crimes”.
What are unpardonable crimes? That is shedding the blood of a Buddha, killing an arhat,
destroying the harmony of the sangha or fraternity, parricide and matricide. If any sentient being
has committed this kind of unpardonable crimes, he or she will drop into vajra hell immediately
once died without going though bardo.
The hell is not used to frighten people. We can grasp a glimpse of that in the reality of the life.
On the market, there are frogs being skinned alive; in the kitchen, the alive shrimps are poured into
boiling water and alive crabs are put into hot food steamer, etc.. There are many similar cruel
killings existed in the world. Isn‟t it a real hell, is it!
The hell is not hidden somewhere, but around us. What does it mean “around us”? Once we
make a bad karma, we are falling into the hell right away upon stopping breath. So we shouldn‟t
assume the hell as a tale but as real existence. In that case, we would possibly be reminded to
practice the Buddha‟s teachings diligently.
Although the real unpardonable crimes are not committed now, similar to unpardonable
crimes happens. It is a serious crime to harm parents. Although Buddha Shakyamuni has passed
away, shedding the blood of Great Kindness Guru or gossip of Great Kindness Guru is close to
unpardonable crimes. Defaming vajra fellows is the similar case. All lay Buddhist disciples that
listen to guru preaching the Buddha‟s teachings are vajra fellows. All of these issues need to be
avoided, otherwise consequences are very extreme.
The other kind of people is slandering the Buddha‟s teachings, or slandering Buddha.
What does it mean ─ slander of the Buddha‟s teachings and slander of Buddha? These who
presume the Dharma-door he or she practices is the highest doctrine and looks down upon other
Dharma-door, or practicing esoteric methods while despising Zen practice, or vice versa. These
behaviors are slandering the Dharma. No matter what situation is, we should not slander anything
that is related with Buddha Dharma. Moreover we should not be attached to the tradition that we
are practicing, otherwise that is also a kind of slander of Buddha Dharma. If there is too much
attachments for one own tradition, that might easily turn to be a kind of “desire”, which would
reverse good karma of realization into bad karma of samsara.
The precepts on taking refuge are easily neglected though they look simple and easy, like a
precept requiring reverence for the Triple Gem, even the pieces of Buddha images, a letter of
Buddha Dharma and one piece of Buddhist monk‟s robe should be respected as the Triple Gem.
The above two kinds of people would not be able to receive blessing from Buddha Amitabha
and definitely could not go up to the Realm of Ultimate Bliss. So, we should be very cautious
about not making such terrible mistakes. So long as we do not make the above two mistakes, we
would surely receive blessing from Buddha Amitabha.
Is there never a hope for these who have committed the above two crimes to go to Realm of
Ultimate Bliss? The answer is Yes. He could repent of his crimes so as to wash away the crimes
and purify himself. Then he could be able to be reborn in the Realm of Ultimate Bliss. But it is not
an easy job as he has to spend much more time and put much more efforts than ever so that he
could be able to purify himself.
When we pray for, we should go with visualization, which would come to a perfect invocation.
Visualization of Buddha Amitabha being in front of us ─ apparently it is Buddha Amitabha, in
reality Buddha is non-dual but one reality with our guru. Buddha Amitabha is surrounded by
Buddhas and Bodhisattvas of ten directions of the Universe.
On our left side is father, on our right side is mother, on the front are devas, maras and foes, etc.
and all sentient beings are going around us. When we take refuge in Buddha Amitabha, we take all
sentient beings to take refuge in Buddha Amitabha. And the surroundings are also clean, pure,
adorned and exquisite.
Putting palm together, and placing the palms on the forehead and imagining there is a wishfulfilling jewel inside the palms, and keeping the mind in supplication: starting from today till
attaining the enlightenment of Buddhahood, I entrust my body, mouth and mind to You and hope
that You would have all bad karmas on my body from the beginninglessness eliminated so that I
could obtain the vajra body as Yours, cultivating all merit and virtues for the sake of the sentient
beings and cutting off all afflictions as well.
Then moving the palms down to the throat and praying for: wishing I could receive the
blessing from You and obtain the voice as Yours; wishing all bad karmas on my mouth from the
beginninglessness being washed away and purified so that I could gain the vajra speech as Yours,
cultivating merit and virtues for the sake of the sentient beings and cutting off all afflictions as
well.
Further down the palms to the heart and praying for: wishing all bad karmas on my mind from
the beginninglessness being rooted out so that I could achieve the perfect joy of mind ─ bright,
pure and complete as Yours, cultivating merit and virtues for the sake of the sentient beings and
cutting off all afflictions as well.
Finally the five parts of our body ─ forehead, palms and knee-caps touch the ground implying
I will pay homage to Buddha on five parts (i.e. three parts of body, mouth and mind plus the merit
and virtues, and expedient means of Buddha) and have all bad karmas on my body, mouth and
mind eradicated, wishing to obtain the five bodies of Buddha, that is Dharma body, Reward body,
Transformation body plus physical body and mind, wishing I could obtain complete Dharma body
of Buddha, wishing I could become You and wishing all sentient beings to be reborn in the Realm
of Ultimate Bliss in the west.
After that, it starts to repeat the name of Buddha Amitabha. There are several names of
Buddha Amitabha. In Han area, disciples recite “Na Mo A Mi Tuo Fo” or “A Mi Tuo Fo” of the
two kinds of supplication.
Having finished the reciting, we sit on the seat and start off dedication of merit.
What the above states is the mode of accumulating sambhara by” taking refuge in” and
“praying for”.
“Taking refuge or devotion” is explained on three parts ─ reverence, supplication and
visualization. If all of the merit and virtues are perfectly accomplished, “taking refuge” could
remove part of arrogance till completely eradicate all arrogance.
1) Offerings can cut off stinginess
Everyone has a mind of stinginess. The best method to cope with stinginess is to make
offerings.
On the offerings, there are two kinds.
The one kind of the offerings is to make offerings of material. Everything we own by
ourselves, everything we have seen and everything we assume wonderful, beautiful and precious
can all be taken as offerings.
First of all, we could offer what we assume the best things in our homes. Why? Because, by
doing that we could gain many merit and virtues and reduce our desire and putting down our
attachments to these materials. Otherwise we would be stimulated with more desire, hatred and
ignorance.
Someone would like to make offerings of what he or she likes to eat to Buddha because
finally he or she would have these offerings. Is this behavior all right? All right！It is because we
make offerings to Buddhas and Bodhisattvas and in return we gain blessings from them. Here is
to remind when we make offerings of fruits to Buddha, we should give up the thought that we
offer fruits to Buddha because we want to have the fruits. At the moment when we make
offerings of fruits to Buddha, we have nothing related with the fruits. Otherwise the offerings
presented are not pure-minded. Also when we take the fruits, we should assume that we receive
the fruits as blessings from Buddhas and Bodhisattvas. It is not correct that we eat the food at
will from offering table because it means we take away what are belonged to the Triple Gem. But
when we take it as a blessing from the Triple Gem, we would be fine. All of these are
transformed because the mind is different. Thus, the mind is of most importance.
Besides, the flowers on the roadside, fresh air and crystal running water, etc. could all be
taken as offerings to Buddha. When we make offerings of these, we are naturally away from
desire. Why is the water made as offering to Buddha? Because the water is easy to have and
doesn‟t make people come to the mind of grasping or releasing or reluctance. That would help us
accumulate greater sambhara.
In the previous lines, there are four kinds of situations stated that may lose or destroy merit
and virtues ─ no dedication of merit; wrong dedication of merit; for the sake of boosting one‟s
own virtues; and regretting doing dedication of merit. That implies when we do anything good,
we should not hold the mind of reluctance, otherwise we‟d better not do it. So we should be
cautious when we do virtues though doing good things accumulate virtues. We should ask
ourselves, “Does that make me feel reluctant after doing it or does that make us feel regretted?”
because we know our own mind better.
If we feel regretted, we had better do it less. For instance, we originally want to offer one
hundred Yuan, and we might do it a bit less if we feel reluctant. The mind is easily changed and
might not be feeling reluctant when adjusted properly. People‟s mind is like a machine or a
computer and could be easily adjusted and become fine. Similarly, when we feel agitated or
regretted in our mind, we‟d better do it a bit less. Though the money is less, the virtue is bigger
and complete because there is no regret of afflictions afterward. So, before reaching a certain
level of achievement, we ─ the unenlightened or a lay Buddhist practitioner must be very
cautious about that.
Our thoughts would not be transformed unless we practice ourselves diligently. Nobody
could help that. Therefore, when make offerings we should think about pros and cons of doing
that. When we are determined to do it, we do it without regretting even to the worst results.
When we make up a mind, we should go ahead and do it. When we do it, we accumulate
inconceivable virtues. Also when we do animal releasing, we should do the same.
When we make offerings we shouldn‟t adopt a view that we could only offer that much
though we have a big fortune. It is like an enterprise paying duty to the country with a mind of
reluctance ─ the less, the better. We should not take this kind of mind to make offerings, that is,
taking the offerings as a task instead. The offering doesn‟t only mean money. So long as the
offering is pure and reverent, even a pretty stone could be made as an offering because in the
eyes of Buddha gold and stone are non-dual but one reality.
Previously when Padmasambhava Rinpoche was in India, Tibetan King dispatched envoy to
go there and issued an invitation to Him. They brought lots of gold as offerings to
Padmasambhava Rinpoche. Padmasambhava Rinpoche declined. And He touched the ground,
the whole mountain turned to be a gold mountain. Thus, in the eyes of Buddha, there is no
difference between earth and gold that they are non-dual but one reality. So long as we are nondiscriminating and without distinguishing the stone as inferior but clean, we could also be able to
offer it to Buddha.
When we make offerings, we should also be cautious about the details and procedures.
Washing hands before making offerings. It had better not to speak when making offerings
because speaking might possibly spit saliva on the offerings and make them unclean. We should
make clean offerings instead. Besides, the offerings should be regarded as the best by us and
could not offer those that we don‟t want to have. Also the stolen things could not be taken as
offerings.
Then, we can make offerings of our body, mouth and mind to Buddha. All of our afflictions
are resulted from self-attachment that is derived from our bodies. There is the appearance of
body that causes us self-attachment. In order to reduce self-attachment or make us easily give up
self-attachment, we could offer our body, mouth and mind to the Triple Gem.
And starting from now, all of our happiness and sufferings are dependent on Buddha and
handed over to Buddha. By making offerings of these, we could reduce our self-ego and cope
with our stinginess. Since we make offerings of our body, we would have nothing else that we
could not be detached from.
The other kind of offerings is to make offerings of our mind visualization which would best
imply the compassion and wisdom of the Buddha’s teachings. By doing this way, the poor people
can make big offerings. Although we are poor and do not have cars or jewelries, we could
visualize the precious stones and rare treasures as offerings to Buddhas and Bodhisattvas.
Is it regarded as theft by doing that? No, it isn‟t! Stealing is intended for the sake of living
better for oneself while offering doesn‟t have that intention. What is our intention then? When
we think about the merit and virtues of Buddha Amitabha, we want to make offerings to Buddha
Amitabha. Because of our own limitations, we are not able to do that. Then we visualize
treasures and so on and keep that visualization in mind, and make this visualization as offerings
to the Triple Gem, to Buddha Amitabha. This kind of offerings is simple and easy to do, and of
great merit and virtues. So we should do the visualization as offerings to Buddhas and
Bodhisattvas regularly.
Why should we make offerings to Buddha Amitabha and Buddhas and Bodhisattvas of ten
directions of the Universe? Do Buddhas and Bodhisattvas need these offerings? Do Buddhas and
Bodhisattvas want these offerings? Absolutely not! Why do Buddhas and Bodhisattvas receive
offerings? For the sake of the sentient beings, Buddhas and Bodhisattvas receive offerings. What
does it mean? It is because by doing that, the sentient beings could accumulate merit and virtues,
put down the desire for money, enjoyment and life, etc. so that they could have chances to depart
from the Saha World and to detach from samsara. That is one part.
On another part, there is pre-requites for going to the Realm of Ultimate Bliss and “it is
impossible to be born in that land with only a few good dispositions, meritorious and moral
causes and conditions.” ─ Buddha Expounding Amitabha Sutra. It is of great merit and virtues to
make offerings to Buddha and of expedient means to accumulate merit and virtues of causes and
conditions. Now we know that, for the sake of giving the sentient beings opportunities to
accumulate virtues of conditional causation Buddha receives offerings instead of Buddha needs
offerings.
2) Remorse can eradicate ignorance ─ Remorse is to cope with ignorance
We make bad karmas because we are ignorant. When make bad karmas, we don‟t know how
to confess. In that case, the bad karmas are embedded in our alaya-vijanana. That is the reason
why we must use the means of remorse to reduce the ignorance.
The means of remorse are existent both in Tibetan Buddhism and Exoteric Buddhism. In
Tibetan Buddhism, there is the most supreme method to eliminate afflictions by means of four
antidotal powers (─ the power of reliance; the power of destruction; the power of recovery and
the power of response or coping with) to repent of all evils we have done in the past, present and
future. In Buddhist scriptures, it says that, “no matter how many evils we did in the past, so long
as we are equipped with the four antidotal powers we can eliminate all evils completely by
means of remorse.”
The four antidotal powers are the power of reliance, the power of destruction, the power of
recovery and the power of response or coping with.
Firstly ─ the power of reliance: what is to repent is aimed at all evils that we have
remembered or not remembered.
From the beginninglessness, we have been making evils because of ignorance, and moreover
we have never been aware of these evils and let alone been aware of the consequences caused by
these evils. As a result of that, evils have been piled up continuously and besides more evils are
being produced without a halt. Thus, when we confess, we must think of the ten evils what we
have been committing since the beginninglessness ─ that is killing, stealing and sexual
misconduct committed by the body; gossiping, lying, cursing and flattering committed by the
mouth; and desire, hatred and ignorance committed by the mind, and the harm caused to the
sentient beings by us. These are the evils that we need to repent of.
On a whole, we, in front of Buddhas and Bodhisattvas confess the evils that we have
committed and realize the numerous evils committed by our body, mouth and mind from the
beginninglessness. Therefore, we pray to Buddhas and Bodhisattvas for helping us to eliminate
all evils that we and the sentient beings have committed. That is the attitude we should take to
pray for the blessings from Buddhas and Bodhisattvas. That is the power of reliance.
Secondly ─ the power of destruction: we should be very firm that, starting from now, we
wouldn‟t do any evils with our body, mouth and mind. Even we are in danger or lose our lives,
we wouldn‟t do any evils.
We must learn that any evils we do, we ourselves are the right ones to be harmed and have to
bear the consequences. All of the evils have covered on our original mind thicker and thicker and
prevent us from realizing our original mind. That is reason why we are unenlightened
continuously but transmigrating in samsara. During the process of samsara, we only feel
temporary happiness but endure long-time sufferings, or precisely speaking, the life in the
samsara is an endless suffering.
Thirdly ─ the power of recovery: we need to pray for the blessings from Buddha Amitabha
and Bodhisattvas so as to have all the evils eliminated right away. Our target should be aimed
high that is to eliminate all the evils right at the spot. That is a kind of methods and esoteric
instructions, and doesn‟t mean we have eliminated all evils. That is point we lay Buddhist
practitioners must be aware of. When practicing the Esoteric Buddhism, visualization should be
done in this way ─ our evils have been eliminated and we become pure. That is a kind of
expedient means and wisdom. That method is conducive to get rid of obstructions in our mind
psychologically during the spiritual training. When we are free from being guilty of evils, we are
more encouraged to approach Buddha and visualize Buddha; if we are thinking we are guilty of
evils plus the impureness covered on our mind, we wouldn‟t be able to be bold enough to
approach Buddhas and Bodhisattvas.
Fourthly ─ the power of response or coping with: we visualize Buddha Amitabha, repeat the
name of Buddha Amitabha and imagine the Realm of Ultimate Bliss. When we become pure
right at the moment, we should grasp the moment to visualize Buddha Amitabha and the Realm
of Ultimate Bliss. As we are unsteady on our mind ─ being pure for one short moment and very
soon it starts wandering, we should take every moment of pureness to do the visualization.
Remorse should be done repeatedly because we continuously make evils. Only by doing that,
the evils might be effectively removed.
2) Rejoicing can extinguish jealousies
What is mind that is called jealousy? When we see someone do something very good or hear
about someone doing something quite good or hear someone quite well, we become
uncomfortable or disrespectful in our mind. That is a mind of jealousy.
Is there any benefit for us? Nothing at all! When we feel uncomfortable right at the moment
and in long run we will feel suffering. That would be resulted in falling into the evil realms. To
avoid that happening, we should become joyful in our mind though we are not as good as he is.
Since we have started out for bodhichitta and for the sake of all sentient beings, we would like to
sacrifice ourselves ─ that is the vow we have made in front of Buddhas and Bodhisattvas. As the
sentient beings become well before we do any efforts, that should make us feel happier and more
comfortable instead of the opposite feeling. From the point of mind training, that is the attitude
we should take. When we do not take this attitude, we need to examine our mind and correct it
right away when it is wrong.
By doing that, we would gain the happiness right at the moment and get benefits in many
other ways. For instance, when we hear someone has finished one hundred thousand prostrations
we would be very much rejoicing and praising from the bottom of our heart, by doing that we
would gain the merit and virtues equivalent to that of one hundred thousand prostrations though
we do nothing physically ourselves. Since we would gain merit and virtues by doing nothing
physically, why shouldn‟t we rejoice all good deeds, should we? That is the supreme method of
Mahayana practice.
I am very pleased to see that all participants present today have the habit to put palms
together when hearing good things and say, “rejoicing and rejoicing”. That is really a good habit.
Not only does that conquer the mind of jealousy, but generates great joy in mind. So why
shouldn’t we do that, should we? Also that is an honor in the field of Buddhism and the worthy
pride of the human beings. And here I would like to rejoice accordingly and dedicate all virtuous
karmas to all sentient beings. All merit and virtues either in the mundane world or in the
supramundane world should be rejoicing accordingly.
Anything we do with the mind of bodhichitta could be regarded as the way in supramundane
world.
What is the mundane world? Anything we do with the mind of self-benefiting or doing
anything good with the mind of eight worldly concerns are all mundane phenomena. For instance,
before we do things, we make up the mind for benefiting all sentient beings while we come to
self-ego during the process of doing things, which is not regarded as the supramundane virtues
though we start out for bodhichitta at the beginning.
What we the eight worldly concerns? They are eight phenomena that make us feel happy or
angry when we are praised or criticized. They are benefiting, declining, praising, criticizing,
respecting, deriding, suffering and enjoying of the eight concerns.
We often rejoice Bodhisattvas. And we wish to become Bodhisattvas. So long as we make
up the mind for benefiting all sentient beings right at the moment, we become Bodhisattvas
though it doesn‟t imply we are real Bodhisattvas. When we are in a mind of Bodhisattvas right at
the moment while we could not keep the mind long, we are still not real Bodhisattvas.
The Buddha‟s teachings are the teachings of the mind. And we need to correct the wrong
views especially the mind of jealousy and looking for our inherent brilliant mind. We rejoice all
merit and virtues on anything and at any moment including a kind person seeing an age and
helping him cross the street hand by hand. Someone says seeing this scene can move us to tears.
That is really a good thing with good mind, being worthy of praising. All of these should be
rejoicing and the virtues should be kept as legacy and inherited generation by generation.
On the Dharma Decline Period, the outstanding qualities of Chinese tradition and
civilization are not preserved well. The legacies that have been kept from thousand-years old are
destroyed easily in several years. When it is to recover the legacies, it needs at least dozens of
years even hundreds of years. The traditional cultures are worthy of promoting and developing,
like the Confucius. The Confucius education could be taken as a foundation for lay Buddhist
practitioners though it can‟t be viewed as the practice of the Buddha‟s teachings.
The rejoicing and praising could be widely applied so long as it is not a bad thing even a
smile could be appreciated. In the contemporary society, smile is not an easy thing. When we
smile at a stranger, we are regarded as a freak. All of the phenomena are characterized as the
Dharma Decline Period. Things that were worthy of praising in the past have become strange
nowadays. That demonstrates the change of the society ─ the change is not moving toward
healthy direction but declining on public morals and mores. The aforesaid states the power of
response or coping with jealousy ─ rejoicing mind.
3) Requesting Buddha to turn the Dharma Wheel that can root out slander of Dharma
In order to cope with bad karmas of slandering the Buddha‟s teachings, we need to pray to
Buddhas and Bodhisattvas for expounding Dharma. The unenlightened people have no
imagination of the omniscience of Buddhas and Bodhisattvas and even have no ideas how to
pray for. There who know how to pray for and have the opportunity to do that should, on behalf
of all sentient beings, pray to Buddha for expounding Dharma. To turn the Dharma wheel is to
preach the Buddha‟s teachings. Only the Buddha‟s teachings could save and have all sentient
beings enlightened.
When Buddha Shakyamuni became Buddha, there were forty nine days that Buddha
Shakyamuni did not expound Dharma. Buddha Shakyamuni says, “Although I got nectar-alike
Dharma, I go nowhere to teach as there was nobody is aware and keen to learn it.” Therefore
Buddha had to sit still in the woods. If there was still no one approaching and requesting for
Dharma turning, Buddha would soon enter into nirvana. There was no one in the realm of human
beings that knew Buddha‟s enlightenment. Fortunately heavenly beings knew that. And
Sovereign Shakra and the Third Brahmaloka ─ one bringing the conch and another carrying
Dharma wheel came to Buddha Shakyamuni for Dharma teaching. Thus, Buddha gave five
bhiksus and countless heavenly beings and asuras the first turning of the wheel of the doctrine ─
the Four Noble Truths. Starting from then, conch and Dharma wheel have been regarded as
auspicious and treasured objects.
Because of our karmic obstacles and lack of sambhara, we are unable to approach
Bodhisattvas let alone Buddhas. But Buddhas and Bodhisattvas are compassionate, appearing as
gurus and come to us and cross over all sentient beings. As time is short and life is impermanent,
it is most needed to pray to gurus for Dharma expounding right away and turning the Dharma
wheel continuously. That is the way of thought transformation ─ keeping the mind in
supplication and visualizing that guru has agreed to continue expounding Dharma to us. How
does guru know that? Guru has the power of divine eye and the power of awareness of the minds
of others. Guru has been keeping an eye on disciples and caring for disciples at any moment.
We should continue to visualize that not only we ourselves but also the boundless sentient
beings are working together to pray for Dharma expounding from Buddhas and Bodhisattvas.
Wishing all sentient beings cut off the karmic forces soonest especially these of slandering
Buddha Dharma at the earliest. Wishing the next life wouldn‟t be reborn in the poorly-enclosed
place where there is no Buddha Dharma preaching.
Besides of visualization, we need to take actions ─ we should approach guru for Dharma
expounding by ourselves. Thought transformation needs hearing, thinking and practicing
especially hearing and practicing are very important. Wherever there is hearing and practicing,
there is the Buddha‟s teachings existed. Without hearing and practicing, no matter how high a
Buddha statue is standing, which means there is no Buddha‟s teachings there. The aforesaid is
the mode of sambhara accumulation.
4) Requesting Buddha to stay in the world can get rid of evil view
It often teaches “taking refuge in the Triple Gem” in the Buddha‟s teachings. In the Esoteric
Buddhism there are terms of four-devotion that are devoted to guru, Buddha, Bodhisattva and
Sangha as “taking refuge in the Triple Gem”. We might be confused why guru being as an
ordinary person is placed in front of Buddha.
The reason is simple. Buddha is the enlightened person and has achieved inconceivable
fulfillments and attained incredible merit and virtues, but we have no way to see the World
Honored One by ourselves. Although Buddha has turned the wheel of the doctrine three times
but we are still practicing the Buddha‟s teachings and have no chance to hear the voice of
Buddha expounding Dharma by ourselves. It is guru‟s compassion and instructions that let us
know what the Buddha‟s teachings are and what the practice is. Currently for us, guru‟s
benevolence is surpassing that of Buddha. It doesn‟t refer to the merit and virtues but comparing
the benevolence between Buddha and guru that guru shows more kindness to us physically. Thus,
guru is placed on the top to take refuge in.
Under the moonlight, the full water in a bowl can reflect the moon in the sky; when the
water is dried out, there wouldn‟t come the reflection of the moon. When there are no sentient
beings, there would be no request for Dharma expounding from the sentient beings. Accordingly
gurus and Buddha will not stay long-lasting in the world and select passing away ─ entering into
nirvana. So we pray for the long-lasting stay of gurus and Buddhas and Bodhisattvas and moreturning of the wheel of the doctrine for the sake of the sentient beings.
Is it right that Buddha does have the power of omnipotence? And why does Buddha enter
into nirvana? There are some reasons inside. Buddha has been already free from life and death
and, has enlightened the mind and realized the inherent Buddha nature ─ completely breaking
away from the limitations of physical body and time. But to facilitate the sentient beings
breaking away from self-attachments to physical bodies and away from self-everlasting concept,
Buddha has to manifest Himself nirvana. Why? Isn‟t it better that Buddha always exists, is it?
When Buddha is always existent, there wouldn‟t come up with the concept that Buddha Dharma
is difficult to hear. And we wouldn‟t think Buddha Dharma is precious and rare. On one hand, it
is to demonstrate the value of the existence of Buddha; and on the other hand it shows that time
is short and life is impermanent. Thus, Buddha manifests Himself nirvana. All of these are
meaningful and imply the compassion of Buddha.
We pray for the long-lasting stay of gurus and Buddhas and Bodhisattvas and for
expounding Dharma for the sentient beings. Dharma expounding is the best mode to benefit all
sentient beings. Ananda asked Buddha ─ Which one was the most virtuous among all
almsgivings. Buddha replied that spreading and practicing of Dharma was the most virtuous. ─
Which one is the most virtuous among all of the Dharma practice? Buddha replied that hearing
Dharma is of most merit and virtues.
Life is short and impermanent. We should grasp the time and request for the stay of Buddha
in the world and turning the wheel of the doctrine constantly. The request for long stay of
Buddha in the world is the “power of response or coping with” to break away from the concepts
like life is permanent and so on.
5) Dedication of Merit can remove hesitation
Dedication of Merit is the power of response or coping with regretting.
Dedication of Merit is to dedicate all merit and virtues of the present, future and past to all
sentient beings. The goal of Dedication of Merit is to wish all sentient beings eradicating
afflictions permanently, departing from sufferings forever and, completing the accumulation of
sambhara and attaining the enlightenment soonest.
All of merit and virtues without Dedication of Merit might be destroyed completely because
of the cause of afflictions. On the contrary when all merit and virtues are dedicated immediately,
they are preserved like money being deposited in the bank and in long run saved with both the
principal and interest. In this way the merit and virtues are increased constantly.
“Immediate Dedication of Merit” is very much needed. As the mind is unsteady and
changing constantly, and is driven by karmic forces, it is very easy for us to become hesitated
afterward. That attitude would turn all of merit and virtues into nothing. Thus, merit and virtues
must be dedicated right away. And the correct Dedication of Merit would grow merit and virtues
by hundreds or thousands times.
Anything we do even a reciting of name of Buddha in a short time with no difficulty ─ even
that kind of merit and virtues should not be neglected. Do we throw away one Yuan from our
wallet, don‟t we? No! Where does one-hundred Yuan come from if there is no one Yuan? We
should not look down upon any merit and virtue. So long as it is good thing, it needs Dedication
of Merit to all sentient beings. By doing that, we accumulate sambhara of which is the direct
conditional causation of becoming Buddha. That would be of great significance. The aforesaid
explains sambhara accumulation and merit and virtues cultivation.
The third cause to be reborn in the Realm of Ultimate Bliss
─ It is to start out for bodhichitta.
Bodhichitta has been explained in the previous lines at the Three Supreme Methods.
Bodhichitta is the right cause of becoming Buddha and should be kept practicing in daily life.
It is to visualize, in the air above and in front of us, Buddha Amitabha and Bodhisattva
Avalokiteshvara, Bodhisattva Vajrapani and other Bodhisattvas; and to visualize we pray for the
Bodhisattvas precepts from Them and praying that They could take us in, wishing we could
receive the essence of Bodhisattvas precepts; and starting from the moment, we could do things
for the sentient beings; even at the cost of our lives we are willing to do that. Wishing You could
see our sincerity.
In the Buddha‟s teachings and Bodhicaryavatara or A Guide to the Bodhisattva’s Way of Life
written by Bodhisattva Shantideva, it say that bodhichitta coming out in a split second has cut off
the karmic forces of dropping into evil realms especially the realm of animals. In the past when
Buddha Shakyamuni was in the realm of hell and seeing how much suffering that fellow
travelers were undergoing, He made a request to a prison guard that He would bear their
sufferings instead. It was the first time that Buddha Shakyamuni started out for bodhichitta when
being as unenlightened body. Upon the moment of the bodhichitta arisen in a split second,
Buddha Shakyamuni immediately was reborn in the realm of heaven. Now it is our first time to
start out for bodhichitta. And we pray for the blessings from Buddhas and Bodhisattvas ─
Starting from the moment, whatever we do, we do for the sake of the sentient beings; ─
Whatever we do is in accordance with Bodhisattvas precepts ─ “constantly practicing the
Bodhisattva way of life”.
In the Buddha‟s teaching, it emphasizes Bodhichitta is for the benefit of all sentient beings;
while it does not deny self-benefit and doesn‟t say the self-benefit could be given up. In
comparison with the sentient beings, we pay more attention on our own benefits while neglecting
others‟ feeling, which is not encouraged in the Buddha‟s teachings. There are some similar views
between the Buddha‟s teachings and the virtues advocated in the mundane world like those
whom often take others‟ benefits in consideration are regarded as good people and selfish people
are considered as no good.
So we should do our utmost to cultivate bodhichitta. Though we are unable to do it onehundred percent right now, we could accumulate little by little. If we assume we could not do it
one-hundred percent and give it up, we would never be able to be enlightened. When people are
entering into the examination room, they are not one-hundred percent sure they would make it.
Only participating in the exam, there is a possibility to get good scores, otherwise, there is no
hope for that. Well, we should do good things and practice thought transformation no matter how
small they are. On a whole, anything good we do is the cause of becoming Buddha and starting
out for bodhichitta is of great significance.
The fourth cause to be reborn in the Realm of Ultimate Bliss
─ Dedication of Merit
In the previous lines, we have explained bodhichitta in which there is kindness inside. When
hearing the Buddha‟s teachings, we should be attentive; when practicing the Buddha‟s teachings,
we should be concentrating on it. Keeping the mind calm and not scatterbrained, we visualize the
Realm of Ultimate Bliss and Buddha Amitabha. At last, it is to do Dedication of Merit. How to
do Dedication of Merit?
We should do in this way ─ for the sake of all sentient beings, we want to go to the Realm
of Ultimate Bliss and that is the reason why we cultivate merit and virtues and accumulate
sambhara. With the conditional causation of the merit and virtues, I wish when I and all sentient
beings including all relatives, friends and foes are leaving this world and becoming the most
painful and most vulnerable, Buddha Amitabha and all Bodhisattvas would appear in front of us
at the moment and in the air above receive us all. Right at the moment when we see Buddhas and
Bodhisattvas, we forget the sufferings of the body, sufferings of the attachments to relatives and
friends and friends and all sufferings arising from leaving this world. Right at the moment, the
sun appears resplendent in the blue sky. All in our mind are the merit and virtues of body, speech
and mind of Buddha Amitabha and all in our eyes are Buddha Amitabha and Bodhisattvas. In the
end, we, without feeling any pains, fly into the sky like the eight Great Bodhisattvas. The
Bodhisattvas show us the way to the Realm of Ultimate Bliss where we keep practicing there till
we attain the completion of enlightenment of Buddhahood.
Once we are reborn in the Realm of Ultimate Bliss, we will not be falling down and turning
back. And whether could we be able to realize the achievement? If we are still doubtful when we
arrive at the Realm of Ultimate Bliss, we have to stay in the lotus petals for five-hundred years
and only hear Buddha‟s voice without being able to see Buddha Amitabha Himself.
What are the biggest obstacles that prevent us from going to the Realm of Ultimate Bliss?
That is the attachment to the love in the world and attachment to the wealth of oneself and so on.
Not only are these attachments the obstacles but also turn to be great pains on us without being
able to describe. We should know that these are not worthy of attachment. We have owned what
we have and should put down when we have to give up. It shows clearly enough that attachment
is a failure but still holding fixed. Isn‟t it painful when we come to fail, is it? It is already a
failure but still sticking to it instead of putting down. Similarly, it has showed clearly there
wouldn‟t be any fruits there, but we still feel attached to even become painful to that. Thought
transformation in our lives is to root out our afflictions but fail to practice it when it is time to do
that. We bought a gun for wipe out enemies and kept it for many years. When enemies came, we
took a piece of wood instead to fight against them. The gun has lost its roles. When we need to
put down but we couldn‟t, we would be lost somewhere in the practice.
That is the moment we extremely need blessings and power from Buddhas and Bodhisattvas.
When we are attached to the lives, we would become very difficult to give up and can‟t come up
with good wisdom. What should we do then? We need to rely on Buddhas and Bodhisattvas to
bless us to put down at the moment and enhancing our wisdom.
We should do our best to remove afflictions and attentively visualizing Buddhas and
Bodhisattvas especially Buddha Amitabha. At that moment, we should give up attachments to
relatives and friends ─ putting them down completely, only thinking of Buddha Amitabha
nothing else. When we only keep Buddha Amitabha in our mind, it means we have put down. It
is very difficult to do that. That is the reason why we need mind training now. What is the mind
training? Simply say it is to put down.
It is also necessary to chant on behalf of the dying person at the moment. When someone is
dying and painful, we could teach him to visualize Buddhas and Bodhisattvas especially Buddha
Amitabha if he wants to go to the Realm of Ultimate Bliss. That is not Dharma expounding but
helping or chanting on his behalf. It wouldn‟t tell him that we have seen Buddha Amitabha as it
should be cautious that we should not tell a lie at that moment. But we can tell him that Buddha
Amitabha would surely appear in front of him if he really believes that. That is stated in the
Buddha‟s teachings and we never tell a lie.
It is to visualize Buddha Amitabha. Surrounded by Bodhisattvas, Buddha Amitabha appears
with robes in front of him so as to receive and bring him to the Realm of Ultimate Bliss.
The requirements to be received by Buddha Amitabha are as follows.
Firstly, it is to give up the attachment to the life;
Secondly, it is to put down all including afflictions and sufferings and so on, only thinking of
Buddha Amitabha and thinking of going to the Realm of Ultimate Bliss. And nothing else should
be thought about. By doing that, it would undoubtedly be done!
Maybe we could not visualize Buddha Amitabha clearly. Well, I would like to suggest that
visualization could be starting from eyes, nose, mouth, color, robes and Buddha Amitabha
gradually part by part. When the visualization is finished and the mind becomes loose, it can restart the visualization. It is to keep the mind concentrated on Buddha Amitabha. Buddha
Amitabha made a vow before becoming Buddha that once the dying person was focusing on
reciting the name of Buddha, “together with all the Bodhisattvas, I will appear in front of them,”
otherwise, “I will not attain The Proper Enlightenment,” and wouldn‟t become Buddha. Now
Buddha Amitabha has become Buddha for ten kalpas that means all of vows made before
becoming Buddha have been completely honored. It means that we would definitely be able to
go to the Realm of Ultimate Bliss once we are devoted to Buddha Amitabha.
The merit and virtues in the Realm of Ultimate Bliss is as stated in the Buddha‟s teachings
that there are no eight worldly concerns, no difference between male and female, no unfairness
and no afflictions then accordingly departing from sufferings. Once we are reborn in the Realm
of Ultimate Bliss we would be no turning back or falling down.
We are very fortunate that we are born in China. No matter how many hardships there, we
could be able to hear the Buddha‟s teachings and moreover dual-practice of the Exoteric and
Esoteric Buddhism. That is very extraordinary. Hence, we should treasure the rare opportunities
right now.
It is not to enjoy happiness by going to the Realm of Ultimate Bliss but for the salvation of
the sentient beings to practice the Buddha‟s teachings there. During the spiritual training in the
Realm of Ultimate Bliss, we need to realize the achievement of all Dharma. The Dharma that we
have not heard before, we pray to Buddhas and Bodhisattvas for the Dharma expounding. Not
only do we realize achievements of all Dharma ourselves but also satisfy wishes of all sentient
beings. Buddhas and Bodhisattvas from the ten directions have been praising the merit and
virtues of Buddha Amitabha and the Realm of Ultimate Bliss. When we realize the achievements,
we should do our utmost to make offerings to Buddhas and Bodhisattvas of the ten directions of
the Universe. By doing in this way ─ starting out for the intention and doing Dedication of
Merit, we would complete the practice of the Pure Land School. Amitabha!
What I said today is repeating the Dharma words that Buddhas and Bodhisattvas and
eminent monks in Tibetan and Han areas have ever said and nothing new than what eminent
monks or Luminaries have ever taught before. Meanwhile, there is neither any intention for
selfishness nor seeking any profits for today‟s Dharma preaching. That is way as it is. If there is
anything improper, that is completely my own lack of wisdom and I would like to ask for the
comments from all Luminaries.