“Anyone who claims to study the dharma (teachings of the Buddha) without thoroughly investigating all of the traditions of the Mahayana (the “Greater Vehicle”) and who likes to bicker over the slightest points of language saying, ‘You say this, but I say that’ completely misses the point.”
-Gyalwa Ensapa (1505 - 1566)
*******
"If you knew how hard it is to acquire,
Living the average life would be impossible.
If you saw its great benefits,
You would be sorry if it stayed meaningless.
If you thought about death,
You would make preparations for your future lives.
If you thought about cause and effect,
You would stop being reckless."
-Lama Tsongkhapa(1357 - 1419)
*******
"Meditate in the unborn nature of the mind:
Like space, no centre, no limit;
Like the sun and moon, bright and clear;
Like a mountain, unmoving, unshakeable;
Like the ocean, deep, unfathomable."
- Milarepa
Sunday, October 24, 2010
Saturday, October 23, 2010
Sunday, October 17, 2010
Thursday, October 14, 2010
HOW TO SET UP A TANTRIC SHRINE
(Translated by Janny Chow, Edited by Steve Quan)
Far too many disciples remain uncertain as to the layout of a tantric shrine. It is in response to frequent requests for such information that this article is written.
The most important reason for setting up a tantric shrine is to dedicate an area for peaceful and uninterrupted daily cultivation.
One should practice before the tantric shrine at least once, and ideally twice, each day. The tantric shrine is both for personal cultivation and for making offerings to the Buddhas and Bodhisattvas.
An elaborate and solemnly adorned tantric shrine can induce joy and reverence in the practitioner, and inspire cultivation. Making offerings inside a tantric shrine is equivalent to "offering to the Triple Jewels above, and aiding the Four forms of birth below," and magnifies in subtle ways one’s fortune and wisdom.
Master Lu knows the great importance of locating the shrine in a room capable of "storing spirit and concentrated energy"; therefore, the statues of the Buddhas and Bodhisattvas should be installed against a sturdy wall which has neither windows nor openings. Moderate lighting should be used.
To begin with, the main deity at the center should be one’s own personal deity, i.e., the primary focus of one’s daily cultivation. This signifies that the personal deity yoga is the main practice, and the fruition of the practice is transformation into this personal deity. Central placement of the personal deity also facilitates "visualization."
According to tradition, the number of Buddhas and Bodhisattvas in the shrine is an odd number (such as one, three, five, or seven).
The arrangement of the statues should be, in descending order, Buddhas, Bodhisattvas, Diamond Protectors, and heavenly Gods. The principal deity should be in the middle, the higher ranked among the rest should be at the right, and the lower ranked at the left. If there are numerous deities, they can be arranged into two, three, or even five separate tiers. For the object of offering, one may use statues of Buddhas or Bodhisattvas, or pictures (mandalas), or mantra wheels.
As previously mentioned, the principal statue in one’s tantric shrine should be one’s personal deity. For example, if one practices Avalokitesvara (Kuan-yin) Yoga, that should be the principal deity of the tantric shrine. If one practices Padmasambhava Yoga, then the principal deity should be Padmasambhava. A statue may be sculpted out of wood, clay, gold, or copper. Alternatively, a photograph or even a drawing of the assembly of Buddhas and Bodhisattvas may be employed.
An enshrined mantra wheel is known as the "Dharma Mandala."
Some people enshrine pictures of mudras and implements; this is known as the "Samaya Mandala."
Some people enshrine only their personal deity, which could be a statue of Buddha or a Diamond Protector. This is known as "Karma Mandala."
Some enshrine many Buddhas, Bodhisattvas, and drawings of the assembly of Diamond Protectors. This is known as the "Maha Mandala."
Where, then does one place the statue of one’s root guru? If one’s personal deity is Padmakumara, the porcelain statue of Padmakumara is placed in the middle, leading to rebirth in the "Maha Twin Lotus Ponds in the Western Paradise." Otherwise the picture of one’s root guru may be placed on either side of the main deity.
Buddhist sutras may be placed at the right of the shrine. At the left a stupa may be placed, and some adornments may be added to further enhance the shrine.
Offerings are to be set up before the Buddhas and Bodhisattvas. Up to 37 kinds of offering may be employed. In general, the Five and Eight Offerings are employed. The Five Offerings are: incense, flower, lamp, tea, and fruit. The Eight Offerings are (from right to left): conch, fruit, scented incense, powder, lamp, three unlighted incense sticks, five white flowers (for Nyingmapa School), soapy water, and water. In the Kagyu tradition, red flowers are substituted for white flowers.
An oil lamp or a candle may be used for the lamp.
After all the offerings are set up, the next step is the placement of the censer. The structure of the altar consists of the mandala, offerings, and censer (in that order). For each meditation session, replace the fruit, soapy water, and water, and light the lamp and the incense (sticks should be in odd numbers). The remaining offerings can be replaced as seems appropriate.
Some people arrange their offerings in two rows, with the upper row for Buddhas and Bodhisattvas and the lower row for their personal deity.
The meaning of the Eight Offerings are: the two waters= merit; flower= charity; incense= precepts; lamp= endurance; fruit= samadhi meditation; scented incense= vigor; conch= fulfillment.
When all is prepared, one may write to the Master and request a blessing for the shrine. Although far away, he can, by remote empowerment, consecrate the personal shrine with water and grain. Due to the Master’s blessing, the shrine will have great power and benefit. >
If setting up the shrine by oneself, consecrate it with 21 recitations of the "Universal Wheel One Word Dharani Mantra,"which is "Om, bu-lin."
Then recite seven times the Kundalin Mantra, "Om, ah-mi-li-deh, Hum pei," visualizing that the mantra enters water in a cup which is then sprinkled throughout the room and all over the shrine.
Or, one may recite the Master’s Heart Mantra 108 times. Dakinis will come, forming Auspicious Mudras and spontaneously aiding the practitioner to purify the Dharma Realm and the shrine. Dakinis help disperse the evil and impure spirits and prevent disasters. The tantric shrine will provide ever-present inspiration, and the person who sets it up will receive help and blessings from the heavenly gods.
If a Tantric practitioner can prepare a clean room and set up a tantric shrine with Buddha statues, Mahayana sutras, fine offerings, and implements of worship in a dignified arrangement, Buddhas and Bodhisattvas from above will be pleased and will descend to bestow good fortune; the practitioner, gladdened, will spontaneously fold hands and pay reverence. Other Dharma friends, upon seeing the shrine, will be induced to take refuge at the True Buddha School. A good tantric shrine can produce wonderful merit.
However, among the disciples of the True Buddha School, are many who have no clean, private room available. Even their sleeping quarters are cramped, so where is there room for a shrine? Also, many disciples experience familial conflict, such as when a husband opposes his wife’s Buddhist belief, or parents oppose their son’s belief, or vice versa. In such instances it is impractical to set up a tantric shrine.
For such disciples, Master Lu has great sympathy and encourages them to practice at any time or place by visualizing the tantric shrine in the air. One begins by reciting seven times the "Dharma Realm Purification Mantra, "which is "Om ,namo, so-ha." This purifies the surrounding environment, transforming the four quarters to Emptiness and Luminosity, and turning the bed into a lotus flower. Then, visualizing the personal deity or guru appearing in the space, one may proceed with the cultivation using visualization.
In general, when people travel (by whatever means), they set up their tantric shrines completely in the Void. All mudra and mantra are visualized; offerings are visualized; even all prostrations are visualized.
The boundless, limitless secret lies completely in visualization. That is:
Cultivation by visualization
fills all Dharma realms with vows;
All Buddhas area aware of it,
and Sages also know of it;
Space which is boundless and limitless
is used to reach attainment;
An auspicious rite that is for everyone;
may all together achieve Enlightenment.
The Tantra of the Holy-Red-Crown-Vajra-Master is for everyone. Those who are rich or poor can practice, as can the healthy or infirm, the highborn or people of common birth. This is truly the first principle of Dharani -- offering grace to both the wise and ignorant, with impartial respect towards all.
A gloriously adorned tantric shrine can generate immense joy.
A non-physical tantric shrine transformed from the Space can also generate immense joy.
Let us all go forward vigorously and achieve together the highest attainment
CONSTRUCTING A TANTRIC SHRINE
After taking refuge and receiving empowerment, must a True Buddha Practitioner set up a sacred shrine?
Certainly. The sacred shrine is a conducive place for group worship. Moreover, the practitioner can practice his daily cultivation in the shrine, free from any interference. Our sect requires the disciples to have at least one session of personal cultivation daily. The sacred shrine is also the place where we make offering to all the Buddhas and Bodhisattvas. >
A novice needs the sacred shrine to practice meditation. A quiet environment encourages the practitioner to stay in his practice even longer, since he feels delighted immersing in the solemnity of the images of Buddhas and Bodhisattvas. Setting up a sacred shrine also helps the practitioner in his visualization, and provides him with a sense of direction.
A sacred shrine signifies: 1. Tranquillity, 2. Solemnity, 3. Direction, 4. Cultivation, and 5. Sacredness.
If the practitioner is too poor and cannot afford a sacred shrine, what can he do?
Living Buddha Lian-Sheng believes that we must set up a sacred shrine within our means. If we are too poor to do so, or face objection from other members of the family, then there is no need to insist. This group of practitioners should then try to find a quiet place during their leisure, and use the expedient visualization method to set up a sacred shrine in the air. The practice can commence once the visualization process is completed.
Our sect stresses quite a lot on setting up a sacred shrine. For the True Buddha Dhama has its secrecy, the arrangement of the sacred shrine has its significance. A Zen practitioner may not think that it is important to have a sacred shrine, since he can practice Zen (meditation) while he is traveling, resting, sitting and lying; and wherever he is, be it in the jungle, country place or just beside a pond.
Because True Buddha Sect emphasizes on visualization, setting up a sacred shrine or visualizing one is mandatory. Those who can afford a sacred shrine are advised to set up one. Those who cannot afford one, must visualize setting up a sacred shrine in the air.
How many types of shrines are there?
A sacred shrine is better known as Mandala in Sanskrit. Generally it can be classified into four types:
Maha Mandala is one in which you can find pictures and images of all the Buddhas and Bodhisattvas. Since this is the assembly of all the great ones, the virtues are great and far reaching, therefore it is known as Maha (great) Mandala.
Samaya Mandala is one in which you can find the drawing of implements and mudras. Samaya means original vows.
Dharma mandala is one in which you can find the seed syllable and Mantra of all the Buddhas. A sacred shrine which displays works and scriptures is known as Dharma Mandala.
Karma Mandala is where you can find the images of all the Buddhas. It is used when performing rituals.
Different types of Mandala have different meanings:
Maha Mandala symbolizes the ten realms of existence.
Samaya Mandala symbolizes equality.
Dharma Mandala symbolizes the six senses.
Karma Mandala symbolizes the actions performed during ritual.
What are Garbhadhatu and Vajradhatu?
Garbhadhatu and Vajradhatu are known as the duo Mandala of Vajrayana Buddhism; the dharma for attaining the Sidhi of Buddhas. Vajradhatu, the diamond element of the universe, is the fruit attained by all Buddhas. It represents reasons or principles of such wisdom which can be interpreted as the effect. Garbhadhatu, the womb treasury, is the universal source from which all things are derived. It represents the fundamental nature which can be interpreted as the cause.
Are there other types of Mandala?
In fact there are many other types of Mandala. These are mainly offshoot Mandalas. For example, the three saints of the Western Pure Land and the sixteen contemplations of the Western Pure Land are known as the Pure Land Mandala. A common mandala, depicting Buddha Shakyamuni’s preaching at the Spiritual Vulture Peak, is known as the "Dharma-flower Mandala."
A Mandala with the drawing of the sun, moon and five planets, together with Rahu (the demon who seizes the sun and moon and thus causes eclipses, according to legend) and Ketu (the name of two constellations to the left and right of Aquila), is known as the "Nine Illuminaries Mandala."
In fact many others can originate from the families of Buddha, Lotus, Vajra, and Karma. As long as the Three Mystics are complete, a Mandala is considered perfect. Mandala is the substance element in the three great fundamentals in the awakening of faith, i.e. substance, characteristics and function.
Should the decoration of a sacred shrine be elaborate or simple?
If you are well-to-do, it should be elaborate, otherwise, be simple. There is no right or wrong way of decoration. The most important point is that it must be solemn, and the implements used must be complete, otherwise this will be considered improper in the context of Dharma. The essential implements are the bell, vajra, and rosary.
Is the choice of location for a sacred shrine important?
In my view, it is of utmost importance. Some of the venerables may think that as long as we are devoted, the location does not matter because they do not understand the significance of geomancy. If the sacred shrine is placed under a beam, or its rear is facing a big window, or a walkway, or facing the toilet door....not to mention the art of geomancy, one is already affected by the unconducive ambience.
Geomancy is a study of the invisible environment. Once a clean room is converted into a sacred shrine, it will be an assembly place for the enlightened ones, which is why we cannot overlook the choice of location. In the view of Living Buddha Lian-Sheng, when converting a room into a sacred shrine, the following must be observed:
The room must be clean and quiet.
The room must be able to captivate the wind energy.
The direction of the room must be in harmony with the practitioner’s inner vibration.
The direction of the room must be against the flow of water (wind).
The wall behind the sacred shrine must be solid; without open space on any side.
The room must have adequate lighting.
It would be best if all these conditions are met; otherwise you may ask a geomancer to help in addressing any shortcomings. The geomancy of the sacred shrine is a profound knowledge. The sacred shrine must be of utmost solemnity, the room must be clean and make one feel comfortable. During our practice, if we make offering to the Three Jewels and strive to relieve the suffering of those born under the four forms of rebirth, we will definitely generate abundant merit, and achieve great accomplishment. Such is the union of Buddha, sacred shrine and Man. Such is the union of the Heaven, Earth, and Man.
Although Living Buddha Lian-Sheng has explained the geomancy aspect of the sacred shrine clearly, I am still not quite clear about it, what should I do?
You do not have to worry about the direction of the flow of water nor your inner vibration. As long as the room is clean, quiet, and the back of the sacred shrine is solid, it should be OK. If you are still doubtful, then consult a geomancer. Since the sacred shrine will be used life long, and not just for a short spell of one year or two, it is advisable for one to consult an expert. In the future, when I travel around the world, I may be able to inspect the sacred shrines of disciples, to ensure that things are done correctly
QUESTIONS AND ANSWERS ON DECORATING AND
CONSECRATING THE SHRINE
How do we go about decorating the sacred shrine?
There are a lot of differences amongst the four types of Mandala. Described below is the arrangement of the sacred shrine at the True Buddha Tantric Quarter. At the center of the wall hangs a mandala picture of Buddha Shakyamuni, accompanied by the mandala of Bodhisattva Maitreya and Thousand-Armed Avalokitesvara on both sides respectively.
Statues: the center icon is Amitabha Buddha (porcelain make), the right Jade Pond Golden-mother (wooden craft) and the left Bodhisattva Avalokitesvara (wooden craft). Other statues include Guru Padmasambhava, Ksitigarbha, Achala, Four-Armed Kuan Yin, Cundi Mother-Buddha... these are placed below Amitabha Buddha, and arranged in order.
A stupa is placed on the right side of the altar, within which are two vajra relics and four other relics. A rice mandala and some scriptures are placed on the left. In front of the Buddhas and the Bodhisattvas are the Five-Offerings, which could otherwise be Eight-Offerings, or Thirty-Seven-Offerings. The Five-Offerings are flower, incense, lamp, tea, and fruit; the lamp may be replaced by a candle. The Eight-Offerings, from right to left are conch, fruit, fragrance (incense powder), candle, unlit incense (three sticks), and plain water. The offerings must be contained in clean vessels or bowls. The eight items of offerings in the True Buddha Sacred Shrine are arranged into two rows: the upper row is offered to the Buddhas and Bodhisattvas, and the lower row the root-deity. The significance of the Eight-Offerings are as follows:
Two types of water: Merit water
Incense: Observing the precepts
Fruit: Meditation
Conch: Wish-fulfilling
Flower: Offering
Candle: Endurance
Fragrance: Diligence
Ever-lit lamps must be installed in the sacred shrine. In front of the altar is a table, on top of which are the incensory and implements. This is roughly how the True Buddha Sacred Shrine is decorated. Apart from this, colorful banners, canopies and hattha are also used for decoration to increase the solemnity of the shrine.
Which should be the main image of worship in a sacred shrine?
The main image is the one which is placed in the center of the sacred shrine. This varies, based on individuals. In the opinion of Living Buddha Lian-Sheng, it is best that you place your root-deity in the center, whom you emulate daily (the one closest to your heart). There are two reasons for this: our personal cultivation aims to achieve enlightenment and transformation into our root-deity one day. The root-deity is placed in the center in order to facilitate our visualization.
In addition, it is better to have an odd number of images, e.g. one, three, five, seven etc.; for an odd number will give rise naturally to a central image. Another explanation is that odd signifies positivity, and even negativity. Moreover, odd numbers give a better presentation than an even number of images. (Note: "images" do not include pictures).
The order of arrangement should be from high to low in terms of the level of enlightenment: from Buddha to Bodhisattva, to Vajra and god. The main image will always occupy the central position, the next important images of the right, and the less on the left. If there are too many images, they could be arranged into two tiers, three tiers, or even five.
Can Mahapadmakumara be regarded as the main image?
Certainly, as Mahapadmakumara is one of the eight root-deities of the True Buddha Sect. Moreover, all of you know that Mahapadmakumara has a great lineage: Mahavairocana emanated as Buddha Eyes Mother-Buddha, and Buddha Eyes Mother-Buddha emanated as Mahapadmakumara; and Mahapadmakumara emanated as Lian-Sheng The Revered One. So making offerings to Mahapadmakumara is like making offerings to Mahavairocana, Buddha Eyes Mother-Buddha, and Lian-Sheng The Revered One at the same time. This is also the lineage of the True Buddha Sect.
The statue of Mahapadmakumara was made based on the look of Lian-Sheng The Revered One during his thirties, which has its significance. By regarding Mahapadmuakumara as the root-deity and aspiring to be reborn in the Maha Double Lotus Ponds, the practitioner will achieve accomplishment and will be reborn there accordingly.
Can you please explain once more the order of arrangement in the sacred shrine?
The mandala is hung on the wall.
The first tier displays the main and other images.
The right side--stupa, the left-- scripture.
Below this row are the Eight-Offerings,
Followed by the incensory and implements.
On both side of the main image, place the ever-lit lamps.
What other things must we do before we decorate the sacred shrine?
After the room has been chosen for the shrine, and before is its decorated, we must first purify the room. This is because the room may have been used as a bedroom, office, study or store before, low spirits may have been residing therin. That is why apart from cleaning the place, you need to purify the place too. The simplest way to do so is to choose an auspicious day and spray some holy water empowered with the Great Compassion Mantra from within to without the room.
By using the holy water to purify the room, all evil spirits will be driven away, as they can no longer remain in the room. Thereafter, when the practitioner does his practice in the sacred shrine, he will not be frightened, and no evil will disturb the practitioner’s mind. For the room has been throroughly purified. There are many ways of purifying the room. For a True Buddha practitioner, it is best to use the Great Compassion Mantra for empowering the holy water.
Are there any books which we can refer to, for decoration of a sacred shrine?
I know of two books. One chapter from the book "Hui-Lin" (Tang Dynasty), entitled "ways to set up a mandala and the choice of location"; explains the ways to set up a mandala and how to choose a good location. Another book from the complete series of Tan Dynasty, entitled "the rituals for mandala," explains how the rituals should be carried out. These are all old books, readers may use them for reference.
Here is a verse:
Arranging the saints in order,
the light radiates
Sitting upright, all evil thoughts vanish
Perfect brightness is the training we see
Transforming into the root-deity with no dual mind.
It is said that we should treat the phenomena as unreal; and by setting up a sacred shrine we are treating the phenomena as real, therefore we should not set up the sacred shrine in the first place. Do you agree?
I have said before, if you can’t afford it, then it is not necessary for you to set up a sacred shrine. This is just an expedient method for the poor ones to visualize a shrine. For practitioners who have reached a high level in their cultivation, whether there is a sacred shrine or not does not affect their practice. They have transcended the concept of duality. Once you have achieved such level of attainment, it is not necessary for you to set up a sacred shrine. For those who have not reached this level yet, there is still a need to have a sacred shrine.
What is real? Everything that exists must manifest in a certain form. And what is unreal? As phenomena exist interdependently based on causation, everything that exists is unreal in this context.
We must distinguish the unreal from the real. Living Buddha Lian-Sheng believes that practitioners progress from mundane to sacred axioms, and from unreal to real. When they are enlightened, they will attach to neither the mundane nor sacred axioms. They will not attach to the duality of real and unreal. This is a profound level of achievement. In other words, attachment is the same as non-attachment. It is hoped that all True Buddha practitioners can eventually achieve this level of understanding.
What must we do after the sacred shrine is fully and properly decorated?
We must consecrate the images of Buddhas and Bodhisattvas and define a protective boundary for the shrine. We must not overlook the important rituals of consecration and definition of the protective boundary. Consecration of the images is sometimes known as "opening the eyes" of the images. After the images are in place, we must choose an auspicious day to make offerings to them. The ritual originates from "the sutra of all enlightened ones on installing the images." As said in the sutra, "once the rite of offering is completed, we must open the eyes of the images so that light shall radiate." It is just by pointing to the eyes of the images, thereafter chant the eye-opening mantra twice. Before the ritual, the practitioner must prepare flowers, and other offerings to the Buddha, ever-lit lamps and the following:
- a piece of new cotton cloth
- a new Chinese brush
- a new round mirror
- a red cinnabar
1. The practitioner recites the purification mantra and invocation mantra and invites all the Buddhas and Bodhisattvas to descend to the sacred shrine.
2. The practitioner holds the cloth and goes through the motion of cleaning the images at a distance to signify purifying the images so that they are free of dust.
3. The practitioner uses the brush; first dips it into the red cinnabar, then points the brush at the images at a distance, with the right hand holding the brush and the left mirror, shines the reflection from the mirror onto the face of the image.
4. The practitioner then chants the mantra, at the same time pointing the brush at the image at a distance. Thus is the union of mirror, brush and mantra.
5. The eye-opening mantra is translated as follows:
The divine light of the heaven,
The divine light of the earth,
The divine lights of the sun and moon,
With this mantra your eyes shall open;
Please see this world with your eyes,
Please succor all sentient beings with your speech (mouth),
Please hear all requests with compassion with your ears,
Please shower sentient beings with loving kindness from your heart,
Please form the mudras with your hands,>
Please travel long distances with your legs,
Please radiate forth the brilliance from your body,
OM AH HUM SEH.
(Chant the mantra twice)
6. The practitioner presents his offerings.
7. The practitioner recites the sutra, hymns and prostrates.
8. Dedicate the merit.
The practitioner performs the consecration ritual
This is where the King of Mind abides
All the enlightened ones teach the Dharma
So that I shall achieve enlightenment and return to my true self.
The ritual is now considered as auspicious and complete. As long as the ritual is performed with solemnity, in accordance to the procedure, and with a devoted heart, there is no reason why the Buddhas and Bodhisattvas would not descend to the sacred shrine.
If the practitioner is not very familiar with the consecration ritual or he is not confident to do it himself, what can he do?
He may invite any Guru of our sect or other venerables to do the ritual or write to the grandmaster in the U.S.A., inviting him to perform the consecration ritual for one’s sacred shrine. Although the Grandmaster is in the United States, in his True Buddha Sacred Shrine, he can still perform the ritual with a photograph of your shrine; thereafter the dakini (sky-goers) will descend to your sacred shrine as instructed by the Grandmaster, this is indeed an inconceivable act. Here are some of the experiences encountered by disciples:
-Holy water was found sprayed in the sacred shrine.
-Rice was found in the sacred shrine.
-Some disciples dreamt of the Grandmaster arriving personally to do the ritual.
-Heavenly music was heard in the sacred shrine.
QUESTIONS AND ANSWERS ON DEFINING
A PROTECTIVE BOUNDARY FOR THE SHRINE
What do you mean by defining the protective boundary? How is the ritual performed?
When a protective boundary is defined for the sacred shrine, all evil spirits will not dare to enter the protected area, while the good ones will frequent the place and stay. The size of the boundary can vary from small to big. A big protective boundary can cover an entire planet, a continent or a country. (For the Benevolent King country protection ritual, the protected area is as big as a country). A small protective boundary can be defined for a ritual site, a place for precepts observation, a house, or a sacred shrine.
As understood by Living Buddha Lian-Sheng, the boundary ritual practiced by Vajrayana Buddhism is as follows:
1. Vajra-pillar- erect pillars on the ground.
2. Vajra-wall- a square wall.
3. Vajra-net- a net is hung in the air, with the four corners covering the whole Vajra shrine.
4. Maha-Samaya- using mudra to define the boundary outside the area of fire.
Today, I am going to introduce the ritual of Vajra-fire to you; a ritual which is a profound secret and seldom taught:
1. Clean yourself and enter the shrine. After invocation, perform the Fourfold Refuge, great Prostration, Great Offering, and the Four Immeasurables.
2. Form the vajra-net mudra: cross both hands, let the two last fingers and index fingers touching one another and facing upwards. The two thumbs must not touch each other, the back of your hands face upwards; this is the mudra.
3. Visualization: the sacred shrine is the focal point. A ray of white silk net is being emitted from the crown of the root-deity, which envelops the whole area. It is just like a fountain; spraying water into the sky, and falls down in the shape of an umbrella. This is the umbrella visualization. You may visualize it to be as big as you wish. This visualization is of utmost importance.
4. Vajra-fire mudra: both palms face upwards, the right palm on top of the left. Both thumbs contact and face upwards. This is the mudra.
5. Visualization: Visualize the Vajra-net is burning with fire, such is the visualization of the fire umbrella.
6. Chant the mantra:
OM NAMO SVAHA- chant 7 times (fire-net).
OM SILINMA- CHANT 21 TIMES (protection).
100 Syllable mantra- chant 3 times.
7. Next, enter the "true mind" of the fire court. Setting up the purest Vajra-fire in the air, and as if it is protected by the wheel of maha-will, immediately, all kinds of evil will not be able to penetrate. A practitioner who performs spiritual cultivation in the sacred shrine will gain enlightenment, his greed and hatred will be eradicated, and his cultivation perfect.
8. Rise from the meditation and do the dedication of merit.
The convergence of vajra-fire, all the evils spree
Through constant cultivation, tranquillity is achieved
And all major misfortunes disappear
Heavenly and earthly beings, in the sacred shrine they meet
The virtue is the same as a temple radiating its brilliance into all directions.
9. The auspicious ritual is complete and perfect.
Living Buddha Lian-Sheng always encourages the use of Great Compassion Mantra for empowering the water, for purification and definition of protective boundary. So, he has now disclosed the ritual and hopes that all True Buddha practitioners can now understand the way for setting up a sacred shrine, the consecration ritual, and how to define the protective boundary. And he hopes all the rituals can be carried out perfectly.
There is another ritual for defining the boundary known as Mahasamaya. It is the greatest ritual for defining the boundary, which must be taught personally by the Grandmaster, as it is no ordinary ritual. There are two sayings about this ritual:
"Those who are against the path will not be able to untie or ruin it. For it is regarded as something similar to the King of the Dharma Wheel, and the crown of the Buddha."
"All the saints will not be able to descend to the practioners’ sacred shrine within 500 yojana (measurement of distance), for this is the King of Wheel and crown of the Buddha, it is capable of destroying all the phenomena."
What are the five shapes of boundary?
The five shapes are square, round, drum, crescent and triangle. The Vajra-fire net is of crescent shape and when touching the ground it turns round. The practitioner can also use pieces of wood or stones to mark the boundary. Vajra-wall is square while the Vajra-pillar is normally a triangle.
After the boundary is defined, can we allow outsiders to visit the shrine or pay homage to the images?
This question has been asked many times, I shall explain it again: the sacred shrine is an assembly place for the saints; therefore ordinary people, non-believers, filthy folks should not be allowed to enter freely, lest they are careless and misbehave in the shrine. you may allow any guru to use the place to give instructions, or fellow practitioners to use the place for group practice. This will be harmless. On the other hand, sometimes you may want to allow others to enter the sacred shrine for a visit, for admiration of its solemnity. However, you must explain to them the right mannerism expected in front of a sacred shrine. This is to provide a means for others to be introduced to the faith. A sacred shrine that is frequented by outsiders must be purified and its boundary redefined from time to time.
Source:
http://students.washington.edu/atchung/How%20to%20Set%20Up%20a%20Tantric%20Shrine.htm
Far too many disciples remain uncertain as to the layout of a tantric shrine. It is in response to frequent requests for such information that this article is written.
The most important reason for setting up a tantric shrine is to dedicate an area for peaceful and uninterrupted daily cultivation.
One should practice before the tantric shrine at least once, and ideally twice, each day. The tantric shrine is both for personal cultivation and for making offerings to the Buddhas and Bodhisattvas.
An elaborate and solemnly adorned tantric shrine can induce joy and reverence in the practitioner, and inspire cultivation. Making offerings inside a tantric shrine is equivalent to "offering to the Triple Jewels above, and aiding the Four forms of birth below," and magnifies in subtle ways one’s fortune and wisdom.
Master Lu knows the great importance of locating the shrine in a room capable of "storing spirit and concentrated energy"; therefore, the statues of the Buddhas and Bodhisattvas should be installed against a sturdy wall which has neither windows nor openings. Moderate lighting should be used.
To begin with, the main deity at the center should be one’s own personal deity, i.e., the primary focus of one’s daily cultivation. This signifies that the personal deity yoga is the main practice, and the fruition of the practice is transformation into this personal deity. Central placement of the personal deity also facilitates "visualization."
According to tradition, the number of Buddhas and Bodhisattvas in the shrine is an odd number (such as one, three, five, or seven).
The arrangement of the statues should be, in descending order, Buddhas, Bodhisattvas, Diamond Protectors, and heavenly Gods. The principal deity should be in the middle, the higher ranked among the rest should be at the right, and the lower ranked at the left. If there are numerous deities, they can be arranged into two, three, or even five separate tiers. For the object of offering, one may use statues of Buddhas or Bodhisattvas, or pictures (mandalas), or mantra wheels.
As previously mentioned, the principal statue in one’s tantric shrine should be one’s personal deity. For example, if one practices Avalokitesvara (Kuan-yin) Yoga, that should be the principal deity of the tantric shrine. If one practices Padmasambhava Yoga, then the principal deity should be Padmasambhava. A statue may be sculpted out of wood, clay, gold, or copper. Alternatively, a photograph or even a drawing of the assembly of Buddhas and Bodhisattvas may be employed.
An enshrined mantra wheel is known as the "Dharma Mandala."
Some people enshrine pictures of mudras and implements; this is known as the "Samaya Mandala."
Some people enshrine only their personal deity, which could be a statue of Buddha or a Diamond Protector. This is known as "Karma Mandala."
Some enshrine many Buddhas, Bodhisattvas, and drawings of the assembly of Diamond Protectors. This is known as the "Maha Mandala."
Where, then does one place the statue of one’s root guru? If one’s personal deity is Padmakumara, the porcelain statue of Padmakumara is placed in the middle, leading to rebirth in the "Maha Twin Lotus Ponds in the Western Paradise." Otherwise the picture of one’s root guru may be placed on either side of the main deity.
Buddhist sutras may be placed at the right of the shrine. At the left a stupa may be placed, and some adornments may be added to further enhance the shrine.
Offerings are to be set up before the Buddhas and Bodhisattvas. Up to 37 kinds of offering may be employed. In general, the Five and Eight Offerings are employed. The Five Offerings are: incense, flower, lamp, tea, and fruit. The Eight Offerings are (from right to left): conch, fruit, scented incense, powder, lamp, three unlighted incense sticks, five white flowers (for Nyingmapa School), soapy water, and water. In the Kagyu tradition, red flowers are substituted for white flowers.
An oil lamp or a candle may be used for the lamp.
After all the offerings are set up, the next step is the placement of the censer. The structure of the altar consists of the mandala, offerings, and censer (in that order). For each meditation session, replace the fruit, soapy water, and water, and light the lamp and the incense (sticks should be in odd numbers). The remaining offerings can be replaced as seems appropriate.
Some people arrange their offerings in two rows, with the upper row for Buddhas and Bodhisattvas and the lower row for their personal deity.
The meaning of the Eight Offerings are: the two waters= merit; flower= charity; incense= precepts; lamp= endurance; fruit= samadhi meditation; scented incense= vigor; conch= fulfillment.
When all is prepared, one may write to the Master and request a blessing for the shrine. Although far away, he can, by remote empowerment, consecrate the personal shrine with water and grain. Due to the Master’s blessing, the shrine will have great power and benefit. >
If setting up the shrine by oneself, consecrate it with 21 recitations of the "Universal Wheel One Word Dharani Mantra,"which is "Om, bu-lin."
Then recite seven times the Kundalin Mantra, "Om, ah-mi-li-deh, Hum pei," visualizing that the mantra enters water in a cup which is then sprinkled throughout the room and all over the shrine.
Or, one may recite the Master’s Heart Mantra 108 times. Dakinis will come, forming Auspicious Mudras and spontaneously aiding the practitioner to purify the Dharma Realm and the shrine. Dakinis help disperse the evil and impure spirits and prevent disasters. The tantric shrine will provide ever-present inspiration, and the person who sets it up will receive help and blessings from the heavenly gods.
If a Tantric practitioner can prepare a clean room and set up a tantric shrine with Buddha statues, Mahayana sutras, fine offerings, and implements of worship in a dignified arrangement, Buddhas and Bodhisattvas from above will be pleased and will descend to bestow good fortune; the practitioner, gladdened, will spontaneously fold hands and pay reverence. Other Dharma friends, upon seeing the shrine, will be induced to take refuge at the True Buddha School. A good tantric shrine can produce wonderful merit.
However, among the disciples of the True Buddha School, are many who have no clean, private room available. Even their sleeping quarters are cramped, so where is there room for a shrine? Also, many disciples experience familial conflict, such as when a husband opposes his wife’s Buddhist belief, or parents oppose their son’s belief, or vice versa. In such instances it is impractical to set up a tantric shrine.
For such disciples, Master Lu has great sympathy and encourages them to practice at any time or place by visualizing the tantric shrine in the air. One begins by reciting seven times the "Dharma Realm Purification Mantra, "which is "Om ,namo, so-ha." This purifies the surrounding environment, transforming the four quarters to Emptiness and Luminosity, and turning the bed into a lotus flower. Then, visualizing the personal deity or guru appearing in the space, one may proceed with the cultivation using visualization.
In general, when people travel (by whatever means), they set up their tantric shrines completely in the Void. All mudra and mantra are visualized; offerings are visualized; even all prostrations are visualized.
The boundless, limitless secret lies completely in visualization. That is:
Cultivation by visualization
fills all Dharma realms with vows;
All Buddhas area aware of it,
and Sages also know of it;
Space which is boundless and limitless
is used to reach attainment;
An auspicious rite that is for everyone;
may all together achieve Enlightenment.
The Tantra of the Holy-Red-Crown-Vajra-Master is for everyone. Those who are rich or poor can practice, as can the healthy or infirm, the highborn or people of common birth. This is truly the first principle of Dharani -- offering grace to both the wise and ignorant, with impartial respect towards all.
A gloriously adorned tantric shrine can generate immense joy.
A non-physical tantric shrine transformed from the Space can also generate immense joy.
Let us all go forward vigorously and achieve together the highest attainment
CONSTRUCTING A TANTRIC SHRINE
After taking refuge and receiving empowerment, must a True Buddha Practitioner set up a sacred shrine?
Certainly. The sacred shrine is a conducive place for group worship. Moreover, the practitioner can practice his daily cultivation in the shrine, free from any interference. Our sect requires the disciples to have at least one session of personal cultivation daily. The sacred shrine is also the place where we make offering to all the Buddhas and Bodhisattvas. >
A novice needs the sacred shrine to practice meditation. A quiet environment encourages the practitioner to stay in his practice even longer, since he feels delighted immersing in the solemnity of the images of Buddhas and Bodhisattvas. Setting up a sacred shrine also helps the practitioner in his visualization, and provides him with a sense of direction.
A sacred shrine signifies: 1. Tranquillity, 2. Solemnity, 3. Direction, 4. Cultivation, and 5. Sacredness.
If the practitioner is too poor and cannot afford a sacred shrine, what can he do?
Living Buddha Lian-Sheng believes that we must set up a sacred shrine within our means. If we are too poor to do so, or face objection from other members of the family, then there is no need to insist. This group of practitioners should then try to find a quiet place during their leisure, and use the expedient visualization method to set up a sacred shrine in the air. The practice can commence once the visualization process is completed.
Our sect stresses quite a lot on setting up a sacred shrine. For the True Buddha Dhama has its secrecy, the arrangement of the sacred shrine has its significance. A Zen practitioner may not think that it is important to have a sacred shrine, since he can practice Zen (meditation) while he is traveling, resting, sitting and lying; and wherever he is, be it in the jungle, country place or just beside a pond.
Because True Buddha Sect emphasizes on visualization, setting up a sacred shrine or visualizing one is mandatory. Those who can afford a sacred shrine are advised to set up one. Those who cannot afford one, must visualize setting up a sacred shrine in the air.
How many types of shrines are there?
A sacred shrine is better known as Mandala in Sanskrit. Generally it can be classified into four types:
Maha Mandala is one in which you can find pictures and images of all the Buddhas and Bodhisattvas. Since this is the assembly of all the great ones, the virtues are great and far reaching, therefore it is known as Maha (great) Mandala.
Samaya Mandala is one in which you can find the drawing of implements and mudras. Samaya means original vows.
Dharma mandala is one in which you can find the seed syllable and Mantra of all the Buddhas. A sacred shrine which displays works and scriptures is known as Dharma Mandala.
Karma Mandala is where you can find the images of all the Buddhas. It is used when performing rituals.
Different types of Mandala have different meanings:
Maha Mandala symbolizes the ten realms of existence.
Samaya Mandala symbolizes equality.
Dharma Mandala symbolizes the six senses.
Karma Mandala symbolizes the actions performed during ritual.
What are Garbhadhatu and Vajradhatu?
Garbhadhatu and Vajradhatu are known as the duo Mandala of Vajrayana Buddhism; the dharma for attaining the Sidhi of Buddhas. Vajradhatu, the diamond element of the universe, is the fruit attained by all Buddhas. It represents reasons or principles of such wisdom which can be interpreted as the effect. Garbhadhatu, the womb treasury, is the universal source from which all things are derived. It represents the fundamental nature which can be interpreted as the cause.
Are there other types of Mandala?
In fact there are many other types of Mandala. These are mainly offshoot Mandalas. For example, the three saints of the Western Pure Land and the sixteen contemplations of the Western Pure Land are known as the Pure Land Mandala. A common mandala, depicting Buddha Shakyamuni’s preaching at the Spiritual Vulture Peak, is known as the "Dharma-flower Mandala."
A Mandala with the drawing of the sun, moon and five planets, together with Rahu (the demon who seizes the sun and moon and thus causes eclipses, according to legend) and Ketu (the name of two constellations to the left and right of Aquila), is known as the "Nine Illuminaries Mandala."
In fact many others can originate from the families of Buddha, Lotus, Vajra, and Karma. As long as the Three Mystics are complete, a Mandala is considered perfect. Mandala is the substance element in the three great fundamentals in the awakening of faith, i.e. substance, characteristics and function.
Should the decoration of a sacred shrine be elaborate or simple?
If you are well-to-do, it should be elaborate, otherwise, be simple. There is no right or wrong way of decoration. The most important point is that it must be solemn, and the implements used must be complete, otherwise this will be considered improper in the context of Dharma. The essential implements are the bell, vajra, and rosary.
Is the choice of location for a sacred shrine important?
In my view, it is of utmost importance. Some of the venerables may think that as long as we are devoted, the location does not matter because they do not understand the significance of geomancy. If the sacred shrine is placed under a beam, or its rear is facing a big window, or a walkway, or facing the toilet door....not to mention the art of geomancy, one is already affected by the unconducive ambience.
Geomancy is a study of the invisible environment. Once a clean room is converted into a sacred shrine, it will be an assembly place for the enlightened ones, which is why we cannot overlook the choice of location. In the view of Living Buddha Lian-Sheng, when converting a room into a sacred shrine, the following must be observed:
The room must be clean and quiet.
The room must be able to captivate the wind energy.
The direction of the room must be in harmony with the practitioner’s inner vibration.
The direction of the room must be against the flow of water (wind).
The wall behind the sacred shrine must be solid; without open space on any side.
The room must have adequate lighting.
It would be best if all these conditions are met; otherwise you may ask a geomancer to help in addressing any shortcomings. The geomancy of the sacred shrine is a profound knowledge. The sacred shrine must be of utmost solemnity, the room must be clean and make one feel comfortable. During our practice, if we make offering to the Three Jewels and strive to relieve the suffering of those born under the four forms of rebirth, we will definitely generate abundant merit, and achieve great accomplishment. Such is the union of Buddha, sacred shrine and Man. Such is the union of the Heaven, Earth, and Man.
Although Living Buddha Lian-Sheng has explained the geomancy aspect of the sacred shrine clearly, I am still not quite clear about it, what should I do?
You do not have to worry about the direction of the flow of water nor your inner vibration. As long as the room is clean, quiet, and the back of the sacred shrine is solid, it should be OK. If you are still doubtful, then consult a geomancer. Since the sacred shrine will be used life long, and not just for a short spell of one year or two, it is advisable for one to consult an expert. In the future, when I travel around the world, I may be able to inspect the sacred shrines of disciples, to ensure that things are done correctly
QUESTIONS AND ANSWERS ON DECORATING AND
CONSECRATING THE SHRINE
How do we go about decorating the sacred shrine?
There are a lot of differences amongst the four types of Mandala. Described below is the arrangement of the sacred shrine at the True Buddha Tantric Quarter. At the center of the wall hangs a mandala picture of Buddha Shakyamuni, accompanied by the mandala of Bodhisattva Maitreya and Thousand-Armed Avalokitesvara on both sides respectively.
Statues: the center icon is Amitabha Buddha (porcelain make), the right Jade Pond Golden-mother (wooden craft) and the left Bodhisattva Avalokitesvara (wooden craft). Other statues include Guru Padmasambhava, Ksitigarbha, Achala, Four-Armed Kuan Yin, Cundi Mother-Buddha... these are placed below Amitabha Buddha, and arranged in order.
A stupa is placed on the right side of the altar, within which are two vajra relics and four other relics. A rice mandala and some scriptures are placed on the left. In front of the Buddhas and the Bodhisattvas are the Five-Offerings, which could otherwise be Eight-Offerings, or Thirty-Seven-Offerings. The Five-Offerings are flower, incense, lamp, tea, and fruit; the lamp may be replaced by a candle. The Eight-Offerings, from right to left are conch, fruit, fragrance (incense powder), candle, unlit incense (three sticks), and plain water. The offerings must be contained in clean vessels or bowls. The eight items of offerings in the True Buddha Sacred Shrine are arranged into two rows: the upper row is offered to the Buddhas and Bodhisattvas, and the lower row the root-deity. The significance of the Eight-Offerings are as follows:
Two types of water: Merit water
Incense: Observing the precepts
Fruit: Meditation
Conch: Wish-fulfilling
Flower: Offering
Candle: Endurance
Fragrance: Diligence
Ever-lit lamps must be installed in the sacred shrine. In front of the altar is a table, on top of which are the incensory and implements. This is roughly how the True Buddha Sacred Shrine is decorated. Apart from this, colorful banners, canopies and hattha are also used for decoration to increase the solemnity of the shrine.
Which should be the main image of worship in a sacred shrine?
The main image is the one which is placed in the center of the sacred shrine. This varies, based on individuals. In the opinion of Living Buddha Lian-Sheng, it is best that you place your root-deity in the center, whom you emulate daily (the one closest to your heart). There are two reasons for this: our personal cultivation aims to achieve enlightenment and transformation into our root-deity one day. The root-deity is placed in the center in order to facilitate our visualization.
In addition, it is better to have an odd number of images, e.g. one, three, five, seven etc.; for an odd number will give rise naturally to a central image. Another explanation is that odd signifies positivity, and even negativity. Moreover, odd numbers give a better presentation than an even number of images. (Note: "images" do not include pictures).
The order of arrangement should be from high to low in terms of the level of enlightenment: from Buddha to Bodhisattva, to Vajra and god. The main image will always occupy the central position, the next important images of the right, and the less on the left. If there are too many images, they could be arranged into two tiers, three tiers, or even five.
Can Mahapadmakumara be regarded as the main image?
Certainly, as Mahapadmakumara is one of the eight root-deities of the True Buddha Sect. Moreover, all of you know that Mahapadmakumara has a great lineage: Mahavairocana emanated as Buddha Eyes Mother-Buddha, and Buddha Eyes Mother-Buddha emanated as Mahapadmakumara; and Mahapadmakumara emanated as Lian-Sheng The Revered One. So making offerings to Mahapadmakumara is like making offerings to Mahavairocana, Buddha Eyes Mother-Buddha, and Lian-Sheng The Revered One at the same time. This is also the lineage of the True Buddha Sect.
The statue of Mahapadmakumara was made based on the look of Lian-Sheng The Revered One during his thirties, which has its significance. By regarding Mahapadmuakumara as the root-deity and aspiring to be reborn in the Maha Double Lotus Ponds, the practitioner will achieve accomplishment and will be reborn there accordingly.
Can you please explain once more the order of arrangement in the sacred shrine?
The mandala is hung on the wall.
The first tier displays the main and other images.
The right side--stupa, the left-- scripture.
Below this row are the Eight-Offerings,
Followed by the incensory and implements.
On both side of the main image, place the ever-lit lamps.
What other things must we do before we decorate the sacred shrine?
After the room has been chosen for the shrine, and before is its decorated, we must first purify the room. This is because the room may have been used as a bedroom, office, study or store before, low spirits may have been residing therin. That is why apart from cleaning the place, you need to purify the place too. The simplest way to do so is to choose an auspicious day and spray some holy water empowered with the Great Compassion Mantra from within to without the room.
By using the holy water to purify the room, all evil spirits will be driven away, as they can no longer remain in the room. Thereafter, when the practitioner does his practice in the sacred shrine, he will not be frightened, and no evil will disturb the practitioner’s mind. For the room has been throroughly purified. There are many ways of purifying the room. For a True Buddha practitioner, it is best to use the Great Compassion Mantra for empowering the holy water.
Are there any books which we can refer to, for decoration of a sacred shrine?
I know of two books. One chapter from the book "Hui-Lin" (Tang Dynasty), entitled "ways to set up a mandala and the choice of location"; explains the ways to set up a mandala and how to choose a good location. Another book from the complete series of Tan Dynasty, entitled "the rituals for mandala," explains how the rituals should be carried out. These are all old books, readers may use them for reference.
Here is a verse:
Arranging the saints in order,
the light radiates
Sitting upright, all evil thoughts vanish
Perfect brightness is the training we see
Transforming into the root-deity with no dual mind.
It is said that we should treat the phenomena as unreal; and by setting up a sacred shrine we are treating the phenomena as real, therefore we should not set up the sacred shrine in the first place. Do you agree?
I have said before, if you can’t afford it, then it is not necessary for you to set up a sacred shrine. This is just an expedient method for the poor ones to visualize a shrine. For practitioners who have reached a high level in their cultivation, whether there is a sacred shrine or not does not affect their practice. They have transcended the concept of duality. Once you have achieved such level of attainment, it is not necessary for you to set up a sacred shrine. For those who have not reached this level yet, there is still a need to have a sacred shrine.
What is real? Everything that exists must manifest in a certain form. And what is unreal? As phenomena exist interdependently based on causation, everything that exists is unreal in this context.
We must distinguish the unreal from the real. Living Buddha Lian-Sheng believes that practitioners progress from mundane to sacred axioms, and from unreal to real. When they are enlightened, they will attach to neither the mundane nor sacred axioms. They will not attach to the duality of real and unreal. This is a profound level of achievement. In other words, attachment is the same as non-attachment. It is hoped that all True Buddha practitioners can eventually achieve this level of understanding.
What must we do after the sacred shrine is fully and properly decorated?
We must consecrate the images of Buddhas and Bodhisattvas and define a protective boundary for the shrine. We must not overlook the important rituals of consecration and definition of the protective boundary. Consecration of the images is sometimes known as "opening the eyes" of the images. After the images are in place, we must choose an auspicious day to make offerings to them. The ritual originates from "the sutra of all enlightened ones on installing the images." As said in the sutra, "once the rite of offering is completed, we must open the eyes of the images so that light shall radiate." It is just by pointing to the eyes of the images, thereafter chant the eye-opening mantra twice. Before the ritual, the practitioner must prepare flowers, and other offerings to the Buddha, ever-lit lamps and the following:
- a piece of new cotton cloth
- a new Chinese brush
- a new round mirror
- a red cinnabar
1. The practitioner recites the purification mantra and invocation mantra and invites all the Buddhas and Bodhisattvas to descend to the sacred shrine.
2. The practitioner holds the cloth and goes through the motion of cleaning the images at a distance to signify purifying the images so that they are free of dust.
3. The practitioner uses the brush; first dips it into the red cinnabar, then points the brush at the images at a distance, with the right hand holding the brush and the left mirror, shines the reflection from the mirror onto the face of the image.
4. The practitioner then chants the mantra, at the same time pointing the brush at the image at a distance. Thus is the union of mirror, brush and mantra.
5. The eye-opening mantra is translated as follows:
The divine light of the heaven,
The divine light of the earth,
The divine lights of the sun and moon,
With this mantra your eyes shall open;
Please see this world with your eyes,
Please succor all sentient beings with your speech (mouth),
Please hear all requests with compassion with your ears,
Please shower sentient beings with loving kindness from your heart,
Please form the mudras with your hands,>
Please travel long distances with your legs,
Please radiate forth the brilliance from your body,
OM AH HUM SEH.
(Chant the mantra twice)
6. The practitioner presents his offerings.
7. The practitioner recites the sutra, hymns and prostrates.
8. Dedicate the merit.
The practitioner performs the consecration ritual
This is where the King of Mind abides
All the enlightened ones teach the Dharma
So that I shall achieve enlightenment and return to my true self.
The ritual is now considered as auspicious and complete. As long as the ritual is performed with solemnity, in accordance to the procedure, and with a devoted heart, there is no reason why the Buddhas and Bodhisattvas would not descend to the sacred shrine.
If the practitioner is not very familiar with the consecration ritual or he is not confident to do it himself, what can he do?
He may invite any Guru of our sect or other venerables to do the ritual or write to the grandmaster in the U.S.A., inviting him to perform the consecration ritual for one’s sacred shrine. Although the Grandmaster is in the United States, in his True Buddha Sacred Shrine, he can still perform the ritual with a photograph of your shrine; thereafter the dakini (sky-goers) will descend to your sacred shrine as instructed by the Grandmaster, this is indeed an inconceivable act. Here are some of the experiences encountered by disciples:
-Holy water was found sprayed in the sacred shrine.
-Rice was found in the sacred shrine.
-Some disciples dreamt of the Grandmaster arriving personally to do the ritual.
-Heavenly music was heard in the sacred shrine.
QUESTIONS AND ANSWERS ON DEFINING
A PROTECTIVE BOUNDARY FOR THE SHRINE
What do you mean by defining the protective boundary? How is the ritual performed?
When a protective boundary is defined for the sacred shrine, all evil spirits will not dare to enter the protected area, while the good ones will frequent the place and stay. The size of the boundary can vary from small to big. A big protective boundary can cover an entire planet, a continent or a country. (For the Benevolent King country protection ritual, the protected area is as big as a country). A small protective boundary can be defined for a ritual site, a place for precepts observation, a house, or a sacred shrine.
As understood by Living Buddha Lian-Sheng, the boundary ritual practiced by Vajrayana Buddhism is as follows:
1. Vajra-pillar- erect pillars on the ground.
2. Vajra-wall- a square wall.
3. Vajra-net- a net is hung in the air, with the four corners covering the whole Vajra shrine.
4. Maha-Samaya- using mudra to define the boundary outside the area of fire.
Today, I am going to introduce the ritual of Vajra-fire to you; a ritual which is a profound secret and seldom taught:
1. Clean yourself and enter the shrine. After invocation, perform the Fourfold Refuge, great Prostration, Great Offering, and the Four Immeasurables.
2. Form the vajra-net mudra: cross both hands, let the two last fingers and index fingers touching one another and facing upwards. The two thumbs must not touch each other, the back of your hands face upwards; this is the mudra.
3. Visualization: the sacred shrine is the focal point. A ray of white silk net is being emitted from the crown of the root-deity, which envelops the whole area. It is just like a fountain; spraying water into the sky, and falls down in the shape of an umbrella. This is the umbrella visualization. You may visualize it to be as big as you wish. This visualization is of utmost importance.
4. Vajra-fire mudra: both palms face upwards, the right palm on top of the left. Both thumbs contact and face upwards. This is the mudra.
5. Visualization: Visualize the Vajra-net is burning with fire, such is the visualization of the fire umbrella.
6. Chant the mantra:
OM NAMO SVAHA- chant 7 times (fire-net).
OM SILINMA- CHANT 21 TIMES (protection).
100 Syllable mantra- chant 3 times.
7. Next, enter the "true mind" of the fire court. Setting up the purest Vajra-fire in the air, and as if it is protected by the wheel of maha-will, immediately, all kinds of evil will not be able to penetrate. A practitioner who performs spiritual cultivation in the sacred shrine will gain enlightenment, his greed and hatred will be eradicated, and his cultivation perfect.
8. Rise from the meditation and do the dedication of merit.
The convergence of vajra-fire, all the evils spree
Through constant cultivation, tranquillity is achieved
And all major misfortunes disappear
Heavenly and earthly beings, in the sacred shrine they meet
The virtue is the same as a temple radiating its brilliance into all directions.
9. The auspicious ritual is complete and perfect.
Living Buddha Lian-Sheng always encourages the use of Great Compassion Mantra for empowering the water, for purification and definition of protective boundary. So, he has now disclosed the ritual and hopes that all True Buddha practitioners can now understand the way for setting up a sacred shrine, the consecration ritual, and how to define the protective boundary. And he hopes all the rituals can be carried out perfectly.
There is another ritual for defining the boundary known as Mahasamaya. It is the greatest ritual for defining the boundary, which must be taught personally by the Grandmaster, as it is no ordinary ritual. There are two sayings about this ritual:
"Those who are against the path will not be able to untie or ruin it. For it is regarded as something similar to the King of the Dharma Wheel, and the crown of the Buddha."
"All the saints will not be able to descend to the practioners’ sacred shrine within 500 yojana (measurement of distance), for this is the King of Wheel and crown of the Buddha, it is capable of destroying all the phenomena."
What are the five shapes of boundary?
The five shapes are square, round, drum, crescent and triangle. The Vajra-fire net is of crescent shape and when touching the ground it turns round. The practitioner can also use pieces of wood or stones to mark the boundary. Vajra-wall is square while the Vajra-pillar is normally a triangle.
After the boundary is defined, can we allow outsiders to visit the shrine or pay homage to the images?
This question has been asked many times, I shall explain it again: the sacred shrine is an assembly place for the saints; therefore ordinary people, non-believers, filthy folks should not be allowed to enter freely, lest they are careless and misbehave in the shrine. you may allow any guru to use the place to give instructions, or fellow practitioners to use the place for group practice. This will be harmless. On the other hand, sometimes you may want to allow others to enter the sacred shrine for a visit, for admiration of its solemnity. However, you must explain to them the right mannerism expected in front of a sacred shrine. This is to provide a means for others to be introduced to the faith. A sacred shrine that is frequented by outsiders must be purified and its boundary redefined from time to time.
Source:
http://students.washington.edu/atchung/How%20to%20Set%20Up%20a%20Tantric%20Shrine.htm
The 5 Precepts and The Boddhisattva Vows
By Grand Master Sheng-Yen Lu (Translated by Janny Chow)
The precepts in the Bodhisattva Vows are very strict and not easy to observe. However, all Buddhists should observe the Five Precepts. The Five Precepts and the precepts for Sramanera [ordained novice Buddhist practitioners], together with the Bodhisattva Vows, constitute the "Triple Ordination Vows." The Bodhisattva Vows are precepts of a very high order. If one can observe the Bodhisattva Vows, it will be very easy for one to become a Bodhisattva in the future. While it is easy to initially take these vows, observing them continuously is very difficult. As it is hard to observe these vows, what should one do if one breaks them? One has to repent. The Bodhisattvas are very compassionate and they will forgive one if there is genuine repentance. However, one should not take advantage of their compassion and repeatedly break one's vows. One should not treat these vows lightly, thinking that the Bodhisattvas will forgive one anyway. It is true that the Bodhisattvas are very compassionate and will forgive, but one must also be very careful. Pay special attention to these vows and do not break them easily or lightly. If one were to break these vows every day, then have to do repentance every day, one will not only embarrass oneself, the Bodhisattvas will grow tired of listening to these daily confessions. It is easy to take the Bodhisattva Vows but hard to keep them. Under any circumstances, when one makes a mistake, one must repent. One has to recite the Bodhisattva Vows between three and twenty-one times before the Bodhisattvas and state which vow one has broken. The Bodhisattva Vows can be taken by any disciple. In the Certificate of the Taking of Bodhisattva Vows, it is clearly stated: "I vow to observe the precepts of the Bodhisattva Vows with my utmost effort throughout my lifetime." Every one has to try one's hardest, and act accordingly within this physical life, to abide by the Bodhisattva Vows and to not break any of them. Buddha Shakyamuni and Maitreya Bodhisattva have instructed the Holy Red Crown Vajra Master, Living Buddha Lian-shen, to guarantee to all that, if one can abide by the vows, one can be reborn in the Maha Twin Lotus Ponds and radiate Light both in mind and in body. By observing the vows, one is guarding the Pearl of Light in one's heart. The heart will become purified when Light radiates naturally from this Pearl. If the Pearl of Light is covered with dust, one has to clean it immediately. Besides washing one's hands and body, one also has to wash the heart. When one's heart is pure, there will be the Pearl o fLight, the Inner Jewel which cannot be sought externally. Om Mani Padme Hum.
(The following are the Five Precepts, the Bodhisattva Vows for household practitioners, as well as explanations given by Living Buddha Lian-shen on some of the precepts.)
The Five Precepts
1. Refrain from killing. The retribution for killing is very heavy. One must not kill. Even more, one should release captive animals. However, many disciples are in the restaurant business. If they are not to kill, what should they do? They can first recite the Rebirth Mantra, then visualize all the animals ascend [to the Pure Land]. This way they can stay in the restaurant business. So, restaurant owners and cooks have to remember constantly to chant the Rebirth Mantra. Regarding mosquitoes and cockroaches, one can recite the Rebirth Mantra before "taking care of them." [audience laughter] The life of a mosquito or cockroach is not that comfortable; if we allow them to leave their suffering to reach happiness a little sooner, to transmigrate a little earlier, we must first recite the Rebirth Mantra for them, to plant the seed of the Buddha in them. One can recite either the Manjusri Rebirth Mantra or the usual Rebirth Mantra to deliver the insects before killing them. [The Manjusri Rebirth Mantra: Om, Ah-bei-la-hum, kan-cha-la, so-ha.]
2. Refrain from taking intoxicants. Since alcohol can intoxicate one's mind, one should not drink. However, may one take a moderate amount of alcohol? Sometimes medicines are prepared in elixirs which contain alcohol; can one take these? Yes, these are permitted. This precept really refers to no intoxication from alcohol. When drunk, one loses one's control of one's mind. In addition, the body will be injured by the toxins from alcohol and will generate a bad odor. When the body is unclean, there will not be any fragrant smell.
3. Refrain from engaging in "double talk" or gossip. One should not criticize, slander, use ill speech, or flirtatious words. Refraining from double talk means do not gossip. In addition, I find that modern men sometimes have halitosis due to poor digestion, cavities, gum disease, and the fermentation of food particles in their mouths. There are two methods to take care of halitosis: takes good care of one's teeth and gums, and keep good oral hygiene; do not "bad mouth" others. When one takes good care of one's digestive tract, one's breath will be as fresh and as fragrant as the orchids.
4. Refrain from committing adultery. Any sexual conduct with anyone other than one's spouse is improper. One may engage in a sexual relationship with one's spouse, as one can lead a normal home life in the True Buddha School.
5. Refrain from stealing. It is best if everyone can keep this precept. A Buddhist should, besides keeping this precept, also persuade others not to steal or rob, so the whole community or society can maintain peace and harmony. If stealing and robbing exist in a society, no one will be exempt from this worrisome thought: When will it be my turn to be robbed? As for me, do not think that this bag which I carry wherever I go has in it any cash, American dollars, or diamonds. All I have inside is my return ticket to the United States. If I lose this ticket, I cannot go back to Seattle. I hope you will not steal anything from this bag as a way to keep me here [Taiwan]! Stealing is a very cruel act because it attempts to create happiness out of someone else's suffering.
The Bodhisattva Vows for household practitioners:
The Six Greater Vows 1. Vow not to kill. 2. Vow not to steal. 3. Vow not to lie. One should not lie about one's spiritual achievement. One should not declare that one has achieved Enlightenment or the Fruition of Bodhisattvahood when one has not done so. 4. Vow not to commit adultery. 5. Vow not to buy liquor. "Not to buy liquor" also means not buying liquor for others. For example, if an official in Mainland China tells one, "This matter needs some studying!'' then one has to give him presents,
(The pronunciation of "studying" in Mandarin Chinese is similar to that of "cigarettes" and "liquor.") such as cigarettes and liquor. However, if one gives him liquor as a gift, one will be breaking this vow. If one does not do this oneself, but asks someone to do it in one's place, one is still breaking this vow by complicity in its breakage. [audience laughter] 6. vow not to criticize members of the Four Buddhist Groups2
The Twenty-Eight Lesser Vows
1. Vow to make offerings to one's parents and teachers.
2. Vow not to indulge in pleasures and alcoholic intoxication.
3. Vow to look after people in their sicknesses. lllnesses are very painful. If one's relatives or fellow Dharma friends are ill, one should visit them and help them. The most meritorious act in the Field of Blessing is to take care of people who are ill. Therefore, when fellow Dharma friends are ill, we should visit them and help them ease their stresses.
4. Vow to give alms to beggars.
5. Vow to receive and pay respect to the elders and members of the Four Buddhist groups.
6. Vow to refrain from pride and complacency when witnessing other practitioners breaking the vows.
7. Vow to keep the vegetarian diet each month on the Six Vegetarian Days. This is quite difficult to keep. However, if one can keep all one's breakfasts vegetarian, then one can consider it a substitute for this vow. [audience laughter and applause] [Editor's note: the Six Vegetarian Days traditionally are the 8th, 14th, with, 23rd, 29th, and 30th of each lunar month. In some months, the last two days are 28th and 29th.]
8. Vow to attend teachings on Buddhism. If there are teachings to be given by a Buddhist master, one should attend. Even if one is not sure if that particular teaching is relevant to one's practice, or if that teaching is even contradictory to what we practice, one should still attend if one knows that Buddhist master very well. If the lecturer is a master of our school, one must attend. If it is a master from a different school, one may attend if one is interested in the topic.
9. Vow not to use the possessions of a monk or nun. If a monk or nun gives one permission to use his or her personal belongings, then one may do so. However, if one uses such possessions without asking, then one is breaking the vow. For example, a bed that a monk or nun sleeps on all the time is their possession and one cannot just go and lay down on that bed.
10. Vow not to drink water with insects or worms in it. This was, in the past, a difficult vow to keep because water from wells often contained many insects and worms. Today water from our faucets is free of insects and worms. [audience laughter]
11. Vow not to walk alone in dangerous places.
12. Vow not to stay alone in a nunnery.
13. Vow not to physically abuse others because of monetary matters.
14. Vow not to give leftover food to members of the Four Buddhist Groups.
15. Vow not to keep cats as domestic animals. The Bodhisattvas treat self and others equally-one is the equal of all animals. Therefore, one cannot feed cats and dogs with leftover food. One must feed them with clean food; otherwise, one is abusing them. This can be very difficult to avoid, so it is easier to just not keep any animals at all. Also, in order to keep a shrine clean, one should not keep animals such as cats and dogs because they can dirty up the place.
(2 Monks, nuns, novice monks and novice nuns.)
16. Vow to feed domestic animals with clean food. This is similar to the preceding vow.
17. Vow to offer robes, bowl, and staff to acquaintances who enter the monkhood. If one has a relative or friend who has decided to take the renunciation vow to become a monk, one should prepare the Three Robes, the bowl, and the staff to offer to him. One must make such offerings to someone who is going to enter the monkhood.
18. Vow to keep irrigation systems clean. If one is a farmer, one cannot use water that belongs to others. One must keep the irrigation system moving and clean, so it will not become a breeding ground for mosquitoes, flies, or the accumulation of refuse.
19. Vow to be fair in business dealings.
20. Vow not to engage in sexual activity at improper times and places. As a household practitioner, if one engages in sexual activity with one's spouse, one must do it in bed and in the night time. One should not do it under a tree or in other improper places. "Improper time" means day time. One must do it at night.
21. Vow not to cheat on any taxes.
22. Vow not to break the laws of one's country.
23. Vow to offer any fresh food first to the Triple Jewels. If one has any new or fresh food, one must first offer it to the Triple Jewels. The Triple Jewels are the Buddha, Dharma, and Sangha [spiritual community]. It is not very nice if one remembers only after one has half-eaten the food, because then the food is already contaminated with one's saliva. [audience laughter] Each time before one eats, one should visualize the offering, multiply it and recite the Mandala Offering Mantra. This is one of the lesser vows. One cannot offer any food one has begun eating or offer any leftover food. If one has kept the food in the refrigerator and has not eaten any of it, then it is considered fresh food.
24. Vow not to give one's own teaching while a monk is preaching. This means when a monk teaches, one should not give a teaching during this time. Instead, one should go and listen to the monk.
25. Vow to walk in the correct order when accompanying the members of Five Buddhist Groups. The members of Four Buddhist Groups refer to monks and nuns (fully ordained men and women who accept the complete rules or precepts), and novice monks and novice nuns (men and women who have left the home life and accepted the Ten Precepts). The Five Buddhist Groups consist of the four above mentioned groups, plus the female neophytes (who accept the Six Precepts). Another explanation of the Five Groups refers to monks, nuns, novice monks, novice nuns, and masters/elders. When one encounters the members of Five Groups, one has to slow down one's pace and walk behind them. If, however, one is leading or guiding them up to the altar, one will have to walk in front of them.
26. Vow to divide offerings equally among all monks.
27. Vow not to raise silk worms. The purpose of raising silk worms is to let them spin the silk which is harvested for making cloth. Afterward the silk worms die. We do not practice this anymore.
28. Vow to not abandon sick people on the roadside. Sometimes one encounters the following situation: someone is lying ill on the roadside. One too often takes a look and says, "Oh! I don't have time!" It is not right if one sees someone ill and runs away without lending a helping hand. If one sees a severely ill person on the roadside, it is also wrong to pretend one does not see that person-even if one is afraid of trouble.
Source:
http://students.washington.edu/atchung/Bodhisattva%20Vows.htm
The precepts in the Bodhisattva Vows are very strict and not easy to observe. However, all Buddhists should observe the Five Precepts. The Five Precepts and the precepts for Sramanera [ordained novice Buddhist practitioners], together with the Bodhisattva Vows, constitute the "Triple Ordination Vows." The Bodhisattva Vows are precepts of a very high order. If one can observe the Bodhisattva Vows, it will be very easy for one to become a Bodhisattva in the future. While it is easy to initially take these vows, observing them continuously is very difficult. As it is hard to observe these vows, what should one do if one breaks them? One has to repent. The Bodhisattvas are very compassionate and they will forgive one if there is genuine repentance. However, one should not take advantage of their compassion and repeatedly break one's vows. One should not treat these vows lightly, thinking that the Bodhisattvas will forgive one anyway. It is true that the Bodhisattvas are very compassionate and will forgive, but one must also be very careful. Pay special attention to these vows and do not break them easily or lightly. If one were to break these vows every day, then have to do repentance every day, one will not only embarrass oneself, the Bodhisattvas will grow tired of listening to these daily confessions. It is easy to take the Bodhisattva Vows but hard to keep them. Under any circumstances, when one makes a mistake, one must repent. One has to recite the Bodhisattva Vows between three and twenty-one times before the Bodhisattvas and state which vow one has broken. The Bodhisattva Vows can be taken by any disciple. In the Certificate of the Taking of Bodhisattva Vows, it is clearly stated: "I vow to observe the precepts of the Bodhisattva Vows with my utmost effort throughout my lifetime." Every one has to try one's hardest, and act accordingly within this physical life, to abide by the Bodhisattva Vows and to not break any of them. Buddha Shakyamuni and Maitreya Bodhisattva have instructed the Holy Red Crown Vajra Master, Living Buddha Lian-shen, to guarantee to all that, if one can abide by the vows, one can be reborn in the Maha Twin Lotus Ponds and radiate Light both in mind and in body. By observing the vows, one is guarding the Pearl of Light in one's heart. The heart will become purified when Light radiates naturally from this Pearl. If the Pearl of Light is covered with dust, one has to clean it immediately. Besides washing one's hands and body, one also has to wash the heart. When one's heart is pure, there will be the Pearl o fLight, the Inner Jewel which cannot be sought externally. Om Mani Padme Hum.
(The following are the Five Precepts, the Bodhisattva Vows for household practitioners, as well as explanations given by Living Buddha Lian-shen on some of the precepts.)
The Five Precepts
1. Refrain from killing. The retribution for killing is very heavy. One must not kill. Even more, one should release captive animals. However, many disciples are in the restaurant business. If they are not to kill, what should they do? They can first recite the Rebirth Mantra, then visualize all the animals ascend [to the Pure Land]. This way they can stay in the restaurant business. So, restaurant owners and cooks have to remember constantly to chant the Rebirth Mantra. Regarding mosquitoes and cockroaches, one can recite the Rebirth Mantra before "taking care of them." [audience laughter] The life of a mosquito or cockroach is not that comfortable; if we allow them to leave their suffering to reach happiness a little sooner, to transmigrate a little earlier, we must first recite the Rebirth Mantra for them, to plant the seed of the Buddha in them. One can recite either the Manjusri Rebirth Mantra or the usual Rebirth Mantra to deliver the insects before killing them. [The Manjusri Rebirth Mantra: Om, Ah-bei-la-hum, kan-cha-la, so-ha.]
2. Refrain from taking intoxicants. Since alcohol can intoxicate one's mind, one should not drink. However, may one take a moderate amount of alcohol? Sometimes medicines are prepared in elixirs which contain alcohol; can one take these? Yes, these are permitted. This precept really refers to no intoxication from alcohol. When drunk, one loses one's control of one's mind. In addition, the body will be injured by the toxins from alcohol and will generate a bad odor. When the body is unclean, there will not be any fragrant smell.
3. Refrain from engaging in "double talk" or gossip. One should not criticize, slander, use ill speech, or flirtatious words. Refraining from double talk means do not gossip. In addition, I find that modern men sometimes have halitosis due to poor digestion, cavities, gum disease, and the fermentation of food particles in their mouths. There are two methods to take care of halitosis: takes good care of one's teeth and gums, and keep good oral hygiene; do not "bad mouth" others. When one takes good care of one's digestive tract, one's breath will be as fresh and as fragrant as the orchids.
4. Refrain from committing adultery. Any sexual conduct with anyone other than one's spouse is improper. One may engage in a sexual relationship with one's spouse, as one can lead a normal home life in the True Buddha School.
5. Refrain from stealing. It is best if everyone can keep this precept. A Buddhist should, besides keeping this precept, also persuade others not to steal or rob, so the whole community or society can maintain peace and harmony. If stealing and robbing exist in a society, no one will be exempt from this worrisome thought: When will it be my turn to be robbed? As for me, do not think that this bag which I carry wherever I go has in it any cash, American dollars, or diamonds. All I have inside is my return ticket to the United States. If I lose this ticket, I cannot go back to Seattle. I hope you will not steal anything from this bag as a way to keep me here [Taiwan]! Stealing is a very cruel act because it attempts to create happiness out of someone else's suffering.
The Bodhisattva Vows for household practitioners:
The Six Greater Vows 1. Vow not to kill. 2. Vow not to steal. 3. Vow not to lie. One should not lie about one's spiritual achievement. One should not declare that one has achieved Enlightenment or the Fruition of Bodhisattvahood when one has not done so. 4. Vow not to commit adultery. 5. Vow not to buy liquor. "Not to buy liquor" also means not buying liquor for others. For example, if an official in Mainland China tells one, "This matter needs some studying!'' then one has to give him presents,
(The pronunciation of "studying" in Mandarin Chinese is similar to that of "cigarettes" and "liquor.") such as cigarettes and liquor. However, if one gives him liquor as a gift, one will be breaking this vow. If one does not do this oneself, but asks someone to do it in one's place, one is still breaking this vow by complicity in its breakage. [audience laughter] 6. vow not to criticize members of the Four Buddhist Groups2
The Twenty-Eight Lesser Vows
1. Vow to make offerings to one's parents and teachers.
2. Vow not to indulge in pleasures and alcoholic intoxication.
3. Vow to look after people in their sicknesses. lllnesses are very painful. If one's relatives or fellow Dharma friends are ill, one should visit them and help them. The most meritorious act in the Field of Blessing is to take care of people who are ill. Therefore, when fellow Dharma friends are ill, we should visit them and help them ease their stresses.
4. Vow to give alms to beggars.
5. Vow to receive and pay respect to the elders and members of the Four Buddhist groups.
6. Vow to refrain from pride and complacency when witnessing other practitioners breaking the vows.
7. Vow to keep the vegetarian diet each month on the Six Vegetarian Days. This is quite difficult to keep. However, if one can keep all one's breakfasts vegetarian, then one can consider it a substitute for this vow. [audience laughter and applause] [Editor's note: the Six Vegetarian Days traditionally are the 8th, 14th, with, 23rd, 29th, and 30th of each lunar month. In some months, the last two days are 28th and 29th.]
8. Vow to attend teachings on Buddhism. If there are teachings to be given by a Buddhist master, one should attend. Even if one is not sure if that particular teaching is relevant to one's practice, or if that teaching is even contradictory to what we practice, one should still attend if one knows that Buddhist master very well. If the lecturer is a master of our school, one must attend. If it is a master from a different school, one may attend if one is interested in the topic.
9. Vow not to use the possessions of a monk or nun. If a monk or nun gives one permission to use his or her personal belongings, then one may do so. However, if one uses such possessions without asking, then one is breaking the vow. For example, a bed that a monk or nun sleeps on all the time is their possession and one cannot just go and lay down on that bed.
10. Vow not to drink water with insects or worms in it. This was, in the past, a difficult vow to keep because water from wells often contained many insects and worms. Today water from our faucets is free of insects and worms. [audience laughter]
11. Vow not to walk alone in dangerous places.
12. Vow not to stay alone in a nunnery.
13. Vow not to physically abuse others because of monetary matters.
14. Vow not to give leftover food to members of the Four Buddhist Groups.
15. Vow not to keep cats as domestic animals. The Bodhisattvas treat self and others equally-one is the equal of all animals. Therefore, one cannot feed cats and dogs with leftover food. One must feed them with clean food; otherwise, one is abusing them. This can be very difficult to avoid, so it is easier to just not keep any animals at all. Also, in order to keep a shrine clean, one should not keep animals such as cats and dogs because they can dirty up the place.
(2 Monks, nuns, novice monks and novice nuns.)
16. Vow to feed domestic animals with clean food. This is similar to the preceding vow.
17. Vow to offer robes, bowl, and staff to acquaintances who enter the monkhood. If one has a relative or friend who has decided to take the renunciation vow to become a monk, one should prepare the Three Robes, the bowl, and the staff to offer to him. One must make such offerings to someone who is going to enter the monkhood.
18. Vow to keep irrigation systems clean. If one is a farmer, one cannot use water that belongs to others. One must keep the irrigation system moving and clean, so it will not become a breeding ground for mosquitoes, flies, or the accumulation of refuse.
19. Vow to be fair in business dealings.
20. Vow not to engage in sexual activity at improper times and places. As a household practitioner, if one engages in sexual activity with one's spouse, one must do it in bed and in the night time. One should not do it under a tree or in other improper places. "Improper time" means day time. One must do it at night.
21. Vow not to cheat on any taxes.
22. Vow not to break the laws of one's country.
23. Vow to offer any fresh food first to the Triple Jewels. If one has any new or fresh food, one must first offer it to the Triple Jewels. The Triple Jewels are the Buddha, Dharma, and Sangha [spiritual community]. It is not very nice if one remembers only after one has half-eaten the food, because then the food is already contaminated with one's saliva. [audience laughter] Each time before one eats, one should visualize the offering, multiply it and recite the Mandala Offering Mantra. This is one of the lesser vows. One cannot offer any food one has begun eating or offer any leftover food. If one has kept the food in the refrigerator and has not eaten any of it, then it is considered fresh food.
24. Vow not to give one's own teaching while a monk is preaching. This means when a monk teaches, one should not give a teaching during this time. Instead, one should go and listen to the monk.
25. Vow to walk in the correct order when accompanying the members of Five Buddhist Groups. The members of Four Buddhist Groups refer to monks and nuns (fully ordained men and women who accept the complete rules or precepts), and novice monks and novice nuns (men and women who have left the home life and accepted the Ten Precepts). The Five Buddhist Groups consist of the four above mentioned groups, plus the female neophytes (who accept the Six Precepts). Another explanation of the Five Groups refers to monks, nuns, novice monks, novice nuns, and masters/elders. When one encounters the members of Five Groups, one has to slow down one's pace and walk behind them. If, however, one is leading or guiding them up to the altar, one will have to walk in front of them.
26. Vow to divide offerings equally among all monks.
27. Vow not to raise silk worms. The purpose of raising silk worms is to let them spin the silk which is harvested for making cloth. Afterward the silk worms die. We do not practice this anymore.
28. Vow to not abandon sick people on the roadside. Sometimes one encounters the following situation: someone is lying ill on the roadside. One too often takes a look and says, "Oh! I don't have time!" It is not right if one sees someone ill and runs away without lending a helping hand. If one sees a severely ill person on the roadside, it is also wrong to pretend one does not see that person-even if one is afraid of trouble.
Source:
http://students.washington.edu/atchung/Bodhisattva%20Vows.htm
Tuesday, October 12, 2010
The True Buddha Sutra
The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune
This True Buddha Sutra is the spontaneous revelation from the heart of Living Buddha Lian-sheng, the emanation body of White Mahapadmakumara of the Maha Twin Lotus Ponds in the Western Paradise.
Supplication for the blessing of Living Buddha Lian-sheng:
OM, AH, HUM.
With reverence I make my purified body, speech, and mind an offering to Vairocana. The holy Buddhalocana is the dharma body, Padmakumara is the bliss body, and Living Buddha Lian-sheng is the emanation body; these three bodies being the same in essence as the Buddha`s grace.
Homage to his True Buddha lineage and his transcendent power that encompasses the whole universe. Radiating light throughout the Three Times, he can manifest himself instantaneously. Disciples of Buddha should constantly cry out for his pure light which enhances blessings and wisdom.
In the past, his buddhahood was prophesied by Shakyamuni Buddha and he was entrusted with the mission of salvation by Amitabha Buddha. Maitreya Bodhisattva bestowed upon him the Red Crown and Guru Padmasambhava taught him the Tantra.
We pray you never abandon your vows to liberate us all. Thus, as you embrace and enfold us with protection and care, empower us to quickly attain realization.
Namo Vairocana Buddha.
Namo Buddhalocana.
Namo Padmakumara.
Namo Living Buddha Lian-sheng.
Namo the True Buddha Assembly, all buddhas, bodhisattvas, and mahasattvas everywhere throughout the Three Times.
Recite the Sacred Edict three times:
The Western True Buddha Assembly, the Maha Twin Lotus Ponds, the Eighteen Mahapadmakumaras, the Holy Revered One Robed in White, the Holy Red Crown Vajra Master, the Lord of Secrets of the Realm of Vajra-mantra, the Great Enlightened Founder of Ling Xian True Buddha School: the Eminent Tantric Adept Sheng-yen Lu.
Incense Praise:
The incense is now lit, suffusing the dharma realm, and from afar the scent is inhaled by the True Buddha Assembly. Auspicious are the gathering clouds, as we now request, with sincere and earnest hearts, that all buddhas manifest.
Namo cloud canopy of fragrance, bodhisattvas, mahasattvas (3 times).
Namo True Buddha Assembly, all buddhas, bodhisattvas and mahasattvas (3 times).
Invocation of the Two Buddhas and Eight Bodhisattvas:
Namo Vairocana Buddha of the All-Conquering Palace in the Dharma Realm.
Namo Amitabha Buddha of the Western Paradise.
Namo Mahasattva Avalokitesvara.
Namo Mahasattva Maitreya.
Namo Mahasattva Akasagarbha.
Namo Mahasattva Samantabhadra.
Namo Mahasattva Vajrapani.
Namo Mahasattva Manjusri.
Namo Mahasattva Nivaranaviskambin.
Namo Mahasattva Ksitigarbha.
Namo all bodhisattvas and mahasattvas.
Sutra Opening Verse:
The most supreme profound dharma,
Is rarely encountered in hundreds and thousands of kalpas,
As I receive this transmission and blessing,
I vow to penetrate the true meaning of the Tathagata.
The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune, spoken by Living Buddha Lian-sheng:
Thus, have I heard. At one time, White Mahapadmakumara was present at the Maha Twin Lotus Ponds, sitting upon the great white lotus dharma throne; surrounding him were seventeen other great lotus blossoms. The Green Lotus radiated green light, the Yellow Lotus yellow light, the Red Lotus red light, the Purple Lotus purple light. Each lotus blossom was mysteriously wonderful, pure, and full of fragrance.
White Padmakumara, silently calling forth his spiritual power, transformed the Maha Twin Lotus Ponds into an extraordinarily splendid place filled with golden light. All the flower buds simultaneously burst into fragrant blossoms. Jade grasses sent forth a wonderful scent. White cranes, peacocks, parrots, saris, kalavinkas, and jivajivas all took on a golden hue, and sang graceful heavenly songs in harmony.
The sky filled with golden light. A pure and wonderful heavenly melody resounded from the sky. Fragrances suffused all realms. Golden sky-abodes, adorned throughout with golden lotuses, radiated splendor. From the sky there showered heavenly flowers.
At that moment, the ground shook violently in the Maha Twin Lotus Ponds and throughout countless heavens tremors could be felt. Buddhas, bodhisattvas, and sound-hearers all felt it as well and came to the Maha Twin Lotus Ponds, as did the rulers of all the Thirty-three Heavens. The assembly included beings from the Twenty-eight Heavens, Lords Indra and Brahma, the eight classes of supernatural beings, and the fourfold assembly, all of whom came to hear the revelation of quintessential teaching.
At that moment, the Golden Padmakumara emitted the Great Wisdom Light. The White Padmakumara emitted the Dharma Realm Light. The Green Padmakumara emitted the Ten Thousand Treasure Light. The Black Padmakumara emitted the Subjugation Light. The Red Padmakumara emitted the Vow Light. The Purple Padmakumara emitted the Majestic Light. The Blue Padmakumara emitted the Virtuous Fruition Light. The Yellow Padmakumara emitted the Fortune Fulfilling Light. The Orange Padmakumara emitted the Child Innocence Light.
Upon seeing this, all the heavenly beings were greatly awed. Then Indra arose from his seat and, joining his palms to White Padmakumara, said, `This is most rare, O Holy and Revered One. By what cause does the Maha Twin Lotus Ponds emit such great light and splendor?`
White Mahapadmakumara said, `I will expound upon this for everyone present.` Indra said, `The Holy Revered One is the most mighty and powerful. Please explain to everyone present, that all men and devas may know where to turn.`
At that moment, White Mahapadmakumara addressed Indra and the assembly as follows: `Very well, very well. I will now explain to you and all the beings of the last period of this Buddha-kalpa, and all those in the future who have an affinity with the sutra, so that all may know the True Buddha Tantra and the principle that removes hindrances and bestows good fortune.`
White Mahapadmakumara then said, `All buddhas and bodhisattvas have, in order to liberate living beings, manifested the worlds known as `All-Conquering,`Wonderful Treasure,``Round Pearl,``Sorrowless,``Pure Rest,``Dharma Thought,``Full Moon,``Profound Joy,``Profound Completeness,``Lotus,``Immutable,`and `Omnipresence.`Now, there shall be the `True Buddha World.``
Thus, the buddhas, bodhisattvas, sound-hearers, solitary-buddhas, and all the heavenly beings witnessed the Holy Revered One bringing forth the True Buddha World, understanding it to be a manifestation of the cause and fruition of great compassion of the auspicious well-departed ones of the past, present, and future, and realizing that the Holy Revered One came for the sake of all beings. All present were moved by joy as never before. Then, bowing their heads, they made praise with these verses:
The Holy Revered One of great compassion,
The Secret One who is most supreme,
Had attained enlightenment in the past,
And transcended all worldly passions.
He now establishes the True Buddha World,
Showering compassion on all living beings.
Transforming himself into a pure land founding buddha,
He descends into the saha world.
With Lian-sheng as his name,
He announces and proclaims the dharma to all.
We all now have heard,
And shall vow to protect and uphold his dharma.
At that moment, the holy revered White Mahapadmakumara instructed the assembly, saying `In cultivation, the key to realizing the Buddha Jewel Sambodhi is a quiescent mind; that of realizing the Dharma Jewel is purity of body, speech, and mind; that of realizing the Sangha Jewel is refuge in a True Buddha Guru.`
The Holy Revered One further instructed the assembly, saying `If good men or women, on the eighteenth day of the fifth month of each lunar year, make ablution, abstain from meat, and wear new and clean clothes, or on the eighteenth day of each lunar month, or on their own birthdays, call upon the Two Buddhas and Eight Bodhisattvas before the shrine, and reverently recite this Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune, then their supplications will be answered. Moreover, if incense, flowers, lamps, tea and fruit are offered, along with sincere prayer, then all wishes will be granted.`
The Holy Revered One told the assembly, `People of this saha world, be they high officials, nobility, renunciates, householders, yogis, or common folk, who, upon learning of this sutra, uphold, recite, print and propagate it, shall prosper above all others, have greater lifespan, obtain either a son or daughter as sought, and be blessed with measureless fortune. This is indeed a great fortune-bestowing sutra for obtaining blessings.
One may have ancestors, enemies, close ones or creditors who are unable to obtain liberation and remain lost in the nether world. However, by upholding, reciting, printing, and propagating this sutra, the deceased will ascend to heaven, enemies will be turned away, and those living will be blessed. If there be a man or woman seized by negative forces or afflicted by spirits, or confused and haunted by nightmares, then, by upholding, reciting, printing, and propagating this sutra, all negative influences shall be banished, thereby restoring peace and ease.
If one suffers the physical retribution of illness and calamity, whether due to non-virtuous body karma from previous lives or to the afflictions of spirits, then, by upholding, reciting, printing and propagating this sutra, ill omens will immediately disappear and the causes of illness will quickly be removed. If one suffers from misfortune, legal entanglements or imprisonment, then, by upholding, reciting, printing and propagating this sutra, all such obstacles will dissolve immediately, and calamities will be vanquished and turned into auspiciousness.
Should nations enter into war, then whoever upholds this sutra and enthrones the image of Padmakumara, setting up offerings before it, immediately receives extra prowess wherein no battle can be lost. Those who uphold, recite, print, or propagate this sutra will receive all blessings, just as they desire. All hindrances will be removed, and the sufferings of the cycle of birth and death will be extinguished.`
Then, in the Western True Buddha Assembly at the Maha Twin Lotus Ponds, White Mahapadmakumara proclaimed this mantra:
`Om, gu-ru, lian-sheng sid-dhi, hum.`
When the Holy Revered One completed this discourse, Indra and the whole assembly, including devas, nagas, the rest of the eight classes of supernatural beings, and the fourfold assembly, all paid reverence. They brought forth faith and upheld the teaching.
Thus ends The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune.
Sūtra of Mahā-Prajñā-Pāramitā Pronounced by Mañjuśrī Bodhisattva
文殊師利所說摩訶般若波羅蜜經
Translated from Sanskrit into Chinese in the Southern Liang Dynasty
by
The Tripiṭaka Master Mandra from Funan
Fascicle 1 (of 2)
Thus I have heard:
At one time the Buddha was staying in the Anāthapiṇḍika Garden of Jetavana Park in the city kingdom of Śrāvastī, together with 1,000 great bhikṣus and 10,000 Bodhisattva-Mahāsattvas. These great Bodhisattvas are all majestically adorned [with merit and wisdom] and standing on the Ground of No Regress. Among them were Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Unimpeded Eloquence Bodhisattva, and Never Abandoning the Mission Bodhisattva.
Bodhisattva-Mahāsattva Mañjuśrī the Youth came at dawn from his place to the place where the Buddha was and stood outside. Then great voice-hearers, such as the venerable Śāriputra, Pūrṇa-Maitrāyaṇīputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, and Mahākauṣṭhila, also came from their respective places to the place where the Buddha was and stood outside.
The Buddha knew that the assembly had convened. The Tathāgata came out of His dwelling, arranged His seat, and sat down. He asked Śāriputra, “Why are you standing outside this morning?”
Śāriputra replied to the Buddha, “World-Honored One, Bodhisattva Mañjuśrī the Youth arrived first and stood outside the door. I actually arrived later.”
Then the World-Honored One asked Mañjuśrī, “You were the first to arrive here. Did you wish to see the Tathāgata?”
Mañjuśrī replied to the Buddha, “Indeed, World-Honored One, I did come here to see the Tathāgata. Why? I delight in making the right observation to benefit sentient beings. I observe the Tathāgata by the appearances of true suchness: never changing, never moving, never acting, with neither birth nor death, neither existent nor nonexistent, neither somewhere nor nowhere, neither in the past, present, or future, nor not in the past, present, or future, neither dual nor non-dual, neither pure nor impure. Through appearances such as these, I correctly observe the Tathāgata to benefit sentient beings.”
The Buddha told Mañjuśrī, “If one can see the Tathāgata as such, one’s mind will neither grasp nor not grasp, neither accumulate nor not accumulate.”
Śāriputra said to Mañjuśrī, “It is rare for anyone to see the Tathāgata in the way you describe. As you observe the Tathāgata for the sake of all sentient beings, your mind does not grasp sentient beings’ appearances. As you teach all sentient beings to head for nirvāṇa, [your mind] does not grasp the appearance of nirvāṇa. As you manifest such great majesty for all sentient beings, your mind does not see the appearance of majesty.”
Then Bodhisattva-Mahāsattva Mañjuśrī the Youth said to Śāriputra, “Indeed, indeed, it is just as you say. Although I activate the mind of great majesty for all sentient beings, I never see sentient beings’ appearances. Although I am adorned with great majesty for all sentient beings, their realm neither increases nor decreases. Suppose a Buddha stays in a world for a kalpa or over a kalpa. Just as the Buddha is in a one-Buddha world, there are as many Buddhas as the innumerable, boundless sands of the Ganges. Suppose they all pronounce the Dharma day and night for a kalpa or over a kalpa, never resting their minds. Suppose each of them delivers as many sentient beings as the innumerable sands of the Ganges, enabling them to enter nirvāṇa. Yet the realm of sentient beings neither increases nor decreases. This applies to all Buddha Lands in the ten directions. All Buddhas pronounce the Dharma to teach and transform sentient beings, each delivering as many sentient beings as the innumerable sands of the Ganges, enabling them to enter nirvāṇa. Yet the realm of sentient beings neither increases nor decreases. Why not? The definite appearances of sentient beings can never be captured. Hence, the realm of sentient beings neither increases nor decreases.”
Śāriputra then asked Mañjuśrī, “Given that the realm of sentient beings neither increases nor decreases, why do Bodhisattvas always pronounce the Dharma to sentient beings as they seek anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “Because sentient beings’ appearances are empty, there are neither Bodhisattvas seeking anuttara-samyak-saṁbodhi nor sentient beings to whom they pronounce the Dharma. Why not? I say that, in all dharmas, not a single dharma can be captured.”
The Buddha asked Mañjuśrī, “If sentient beings do not truly exist, why do you speak of sentient beings and their realm?”
Mañjuśrī replied, “The appearance of the realm of sentient beings is just like that of the realm of Buddhas.”
“Is there a measure for the realm of sentient beings?”
“The measure for the realm of sentient beings is just like that for the realm of Buddhas,” he replied.
The Buddha next asked, “Is there a location for the measure of the realm of sentient beings?”
He replied, “The measure of the realm of sentient beings is inconceivable.”
The Buddha next asked, “Does the appearance of the realm of sentient beings abide [in something]?”
He replied, “Open sky does not abide, nor do sentient beings.”
The Buddha asked Mañjuśrī, “If one cultivates prajñā-pāramitā in this way, how does one abide in prajñā-pāramitā?”
Mañjuśrī replied, “Not abiding in dharmas is abiding in prajñā-pāramitā.”
The Buddha next asked Mañjuśrī, “Why is not abiding in dharmas called abiding in prajñā-pāramitā?”
Mañjuśrī replied, “Not abiding in appearances is abiding in prajñā-pāramitā.”
The Buddha next asked Mañjuśrī, “As one abides in prajñā-pāramitā in this way, do one’s roots of goodness increase or decrease?”
Mañjuśrī replied, “As one abides in prajñā-pāramitā in this way, one’s roots of goodness neither increase nor decrease, all dharmas neither increase nor decrease, and the nature and appearance of prajñā-pāramitā neither increase nor decrease. World-Honored One, cultivating prajñā-pāramitā in this way, one neither abandons the dharma of ordinary beings nor grasps the dharma of sages and holy beings. Why not? In [cultivating] prajñā-pāramitā, one does not see any dharma that can be grasped or abandoned. Moreover, cultivating prajñā-pāramitā in this way, one sees neither saṁsāra to dislike nor nirvāṇa to like. Why not? One does not even see saṁsāra, much less dislike it. One does not even see nirvāṇa, much less like it. Cultivating prajñā-pāramitā in this way, one sees neither afflictions to abandon nor merits to grasp. One’s mind neither increases nor decreases with respect to all dharmas. Why not? One sees neither increase nor decrease in the dharma realm.
“World-Honored One, training in this way is called cultivating prajñā-pāramitā. World-Honored One, seeing neither birth nor death of dharmas is cultivating prajñā-pāramitā. World-Honored One, seeing neither increase nor decrease of dharmas is cultivating prajñā-pāramitā. World-Honored One, wishing for nothing and seeing no dharma-appearance to seek for are cultivating prajñā-pāramitā. World-Honored One, one sees nothing beautiful or ugly, high or low, to grasp or abandon. Why? Dharmas are neither beautiful nor ugly because they are free from appearances. Dharmas are neither high nor low because they are equal in dharma nature. Dharmas are beyond being grasped or abandoned because they abide in true reality. This is the way to cultivate prajñā-pāramitā.”
The Buddha asked Mañjuśrī, “Is the Buddha Dharma not superb?”
Mañjuśrī replied, “I do not see any superb appearance in dharmas. It can be verified, as through the Tathāgata’s self-realization, that all dharmas are empty.”
The Buddha told Mañjuśrī, “Indeed! Indeed! The Tathāgata has attained the perfect enlightenment through self-realization of the emptiness of dharmas.”
Mañjuśrī responded to the Buddha, “World-Honored One, in the dharma of emptiness, is there superbness that can be captured?”
The Buddha said, “Very good! Very good! Mañjuśrī, what you say is the true Dharma!”
The Buddha next asked Mañjuśrī, “Is anuttara called the Buddha Dharma?”
Mañjuśrī replied, “As the Buddha says, anuttara is called the Buddha Dharma. Why? That no dharma can be captured is called anuttara.”
Mañjuśrī continued, “One who cultivates prajñā-pāramitā in this way is not called a Dharma vessel [which is intended to capture things]. Not seeing dharmas that can transform ordinary beings, not seeing the Buddha Dharma, and not seeing enhancing dharmas, are cultivating prajñā-pāramitā. Furthermore, World-Honored One, while cultivating prajñā-pāramitā, one does not see any dharma that can be differentiated or contemplated.”
The Buddha asked Mañjuśrī, “Do you not contemplate the Buddha Dharma?”
Mañjuśrī replied, “No, World-Honored One, in my contemplation, I do not see the Buddha Dharma. Nor do I differentiate dharmas into ordinary beings, voice-hearers, and Pratyekabuddhas. Hence it is called the unsurpassed Buddha Dharma. Moreover, as one cultivates prajñā-pāramitā, seeing neither the appearances of ordinary beings nor the appearances of the Buddha Dharma, nor the definite appearances of dharmas, is cultivating prajñā-pāramitā. While cultivating prajñā-pāramitā, one does not see the desire realm, the form realm, the formless realm, or the nirvāṇa realm. Why not? Not seeing dharmas with the appearance of extinction is cultivating prajñā-pāramitā. While cultivating prajñā-pāramitā, one sees neither the one giving kindness nor the other requiting kindness. Contemplating the appearances of subject and object without differentiation is cultivating prajñā-pāramitā. As one cultivates prajñā-pāramitā, seeing neither the Buddha Dharma to grasp nor the dharma of ordinary beings to abandon is cultivating prajñā-pāramitā. As one cultivates prajñā-pāramitā, seeing neither the dharma of ordinary beings to terminate nor the Buddha Dharma to realize, yet still coming to its realization, is cultivating prajñā-pāramitā.”
The Buddha praised Mañjuśrī, “Very good! Very good! You can describe so well the appearances of the profound prajñā-pāramitā, which is the Dharma Seal that Bodhisattva-Mahāsattvas are learning. Even voice-hearers, of whom some are still learning and others have nothing more to learn, and Pratyekabuddhas should train for their bodhi fruit without separating from this Dharma Seal.”
The Buddha told Mañjuśrī, “If those who have heard this Dharma are not shocked or terrified, they must have already planted their roots of goodness not just under thousands of Buddhas, but even under billions of koṭis of Buddhas. Then they are able not to be shocked or terrified by this profound prajñā-pāramitā.”
Mañjuśrī said to the Buddha, “I now will further explain the meaning of prajñā-pāramitā.”
The Buddha said, “Speak, then.”
[Mañjuśrī said] “World-Honored One, while cultivating prajñā-pāramitā, one should not see whether one should abide in a dharma, nor should one see whether an object has an appearance that can be grasped or abandoned. Why not? Tathāgatas do not see dharmas as appearances of objects. They do not even see the states of Buddhas, not to mention the states of voice-hearers, Pratyekabuddhas, or ordinary beings. One should not grasp appearances, whether conceivable or inconceivable. By not seeing various dharma appearances, one will realize, on one’s own, the inconceivable dharma of emptiness. All Bodhisattvas who train in this way must have made offerings to innumerable billions of koṭis of Buddhas, under whom [they must have] planted their roots of goodness. Consequently, they are able not to be shocked or terrified by this profound prajñā-pāramitā. Moreover, as one cultivates prajñā-pāramitā, seeing neither bondage nor liberation, nor distinctions among ordinary beings or even among the Three Vehicles, is cultivating prajñā-pāramitā.”
The Buddha asked Mañjuśrī, “To how many Buddhas have you made offerings?”
Mañjuśrī replied, “Buddhas and I have illusory appearances, which are neither recipients nor givers.”
The Buddha asked Mañjuśrī, “Can you not now abide in the Buddha Vehicle?”
Mañjuśrī replied, “I do not see a single dharma in my contemplation. How should I abide in the Buddha Vehicle?”
The Buddha asked, “Mañjuśrī, have you not acquired the Buddha Vehicle?”
Mañjuśrī replied, “The Buddha Vehicle is only a name, which can be neither captured nor seen. How can I acquire it?”
The Buddha asked, “Mañjuśrī, have you acquired the unimpeded wisdom-knowledge?”
Mañjuśrī replied, “I am the unimpeded. How can the unimpeded acquire the unimpeded?”
The Buddha asked, “Do you sit in a bodhimaṇḍa?”
Mañjuśrī replied, “None of the Tathāgatas sits in a bodhimaṇḍa. How should I alone sit in a bodhimaṇḍa? I presently see that dharmas abide in true reality.”
The Buddha asked, “What is called true reality?”
Mañjuśrī replied, “The view that one has a self1 is true reality.”
The Buddha asked, “Why is the view that one has a self true reality?”
Mañjuśrī replied, “Taking this view as an appearance of true suchness, which is neither real nor unreal, neither coming nor going, with neither a self nor no self, is called true reality.”
Śāriputra said to the Buddha, “World-Honored One, those who can come to a definite understanding of this meaning are called Bodhisattvas. Why? Because they have learned the appearances of such profound prajñā-pāramitā, and their minds are not shocked, not terrified, not baffled, and not regretful.”
Maitreya Bodhisattva said to the Buddha, “World-Honored One, those who have learned all the dharma appearances of prajñā-pāramitā are near a Buddha’s seat. Why? Tathāgatas are presently aware of these dharma appearances.”
Mañjuśrī Bodhisattva said to the Buddha, “World-Honored One, if those who have heard this profound prajñā-pāramitā can be not shocked, not terrified, not baffled, and not regretful, we should know that they in effect see Buddhas.”
Then the upāsikā No Appearance said to the Buddha, “World-Honored One, dharmas, such as ordinary beings, voice-hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas, have no appearances. Therefore, upon hearing prajñā-pāramitā, we are not astonished, not terrified, not baffled, and not regretful. Why not? Dharmas have never had any appearances.”
The Buddha told Śāriputra, “If good men or good women, having heard such profound prajñā-pāramitā, can come to resoluteness in their minds, not shocked, not terrified, not baffled, and not regretful, know that they stand on the Ground of No Regress. If those who have heard this profound prajñā-pāramitā are not shocked, not terrified, not baffled, and not regretful, but believe, accept, appreciate, and listen tirelessly, they have in effect fulfilled dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā. Moreover, they can reveal and explicate [the teachings] to others and can have them train accordingly.”
The Buddha asked Mañjuśrī, “In your opinion, what is meant by attaining anuttara-samyak-saṁbodhi and by abiding in anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “I have no anuttara-samyak-saṁbodhi to attain, nor do I abide in the Buddha Vehicle. Then how should I attain anuttara-samyak-saṁbodhi? What I describe is only the appearance of bodhi.”
The Buddha praised Mañjuśrī, “Very good! Very good! You have so skillfully explained the meaning of this profound Dharma. You have long planted your roots of goodness under past Buddhas, training with purity in the Brahma way of life according to the dharma of no appearance.”
Mañjuśrī replied, “If one sees appearances, then one can speak of no appearance. I now see neither appearance nor no appearance. How can I be said to train in the Brahma way of life according to the dharma of no appearance?”
The Buddha asked Mañjuśrī, “Do you see voice-hearers’ precepts?”
“Yes, I see them.”
The Buddha asked, “How do you see them?”
Mañjuśrī replied, “I do not hold the view of ordinary beings, the view of holy beings, the view of those who are still learning, or the view of those who have nothing more to learn. Nor do I hold the great view, the small view, the view to overcome, or the view not to overcome. I hold neither a view nor its opposite view.”
Śāriputra said to Mañjuśrī, “This is how you view the Voice-Hearer Vehicle. How do you view the Buddha Vehicle?”
Mañjuśrī said, “I do not see the dharma of bodhi. Nor do I see anyone training for bodhi or attaining bodhi.”
Śāriputra asked Mañjuśrī, “What is called Buddha? How does one observe a Buddha?”
Mañjuśrī asked, “What is self?”
Śāriputra replied, “Self is only a name, and the appearance of a name is empty.”
Mañjuśrī said, “Indeed! Indeed! Just as self is only a name, so too Buddha is only a name. Realizing the emptiness of a name is bodhi. One should seek bodhi without using names. The appearance of bodhi is free from words. Why? Words and bodhi are both empty.
“Furthermore, Śāriputra, you ask me what is called Buddha and how one should observe a Buddha. That which has neither birth nor death, neither names nor appearances, and is neither coming nor going, is called Buddha. As one observes the true reality of one’s own body, in the same way one observes a Buddha. Only the wise can understand that this is called observing a Buddha.”
Then Śāriputra said to the Buddha, “World-Honored One, prajñā-pāramitā as pronounced by Mañjuśrī is not understandable or knowable to novice Bodhisattvas.”
Mañjuśrī said, “Not only novice Bodhisattvas are unable to know it, but even riders of the Two Vehicles who have accomplished their undertaking [for Arhatship or Pratyekabuddhahood] are unable to understand and know it. No one can know the Dharma expounded in this way. Why not? The appearance of bodhi cannot be known through such dharmas as seeing, hearing, capturing, thinking, speaking, or listening. Bodhi is empty and silent in nature and appearance, with no birth, no death, no attaining, no knowing, no shape, and no form. How can there be an attainer of bodhi?”
Śāriputra asked Mañjuśrī, “Has not the Buddha, in the dharma realm, attained anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “No, Śāriputra. Why not? The World-Honored One is the dharma realm. Verifying the dharma realm by means of the dharma realm would be a contradiction. Śāriputra, the appearance of the dharma realm is bodhi. Why? In the dharma realm, sentient beings have no appearances because all dharmas are empty. The emptiness of all dharmas is bodhi, which is non-dual and free from differentiation. Śāriputra, without differentiation, there is no knower. Without a knower, there are no words. Without words, there is neither existence nor nonexistence, neither knowing nor not knowing. This is true for all dharmas. Why? Dharmas cannot be identified by locations, which imply a definite nature. For example, the sinful appearance of the [five] rebellious acts is inconceivable. Why? Because the true reality of dharmas is indestructible. Thus, the sin of committing a rebellious act has no self-essence. True reality is neither reborn in heaven nor fallen into hell, nor does it enter nirvāṇa. Why not? All karmic conditions abide in true reality, which is neither coming nor going, neither cause nor effect. Why? The dharma realm has no edge, neither front nor back. Therefore, Śāriputra, [in true reality] pure spiritual trainees do not enter nirvāṇa, and bhikṣus with grave sins do not fall into hell. They are neither worthy nor unworthy of offerings, neither ending nor not ending their afflictions. Why not? All dharmas abide in equality [in emptiness].”
Śāriputra asked, “What is called the unwavering Endurance in the Realization of the No Birth of Dharmas?”
Mañjuśrī replied, “Not seeing the appearance of birth or death in even a speck of dharma is called the unwavering Endurance in the Realization of the No Birth of Dharmas.”
Śāriputra asked, “Who is called a bhikṣu who does not overcome?”
Mañjuśrī replied, “An Arhat, who has no more afflictions to discharge, is the one who does not overcome. Why? All his afflictions have been eradicated and, with nothing to overcome, he is called the one who does not overcome. Those who take fallible mental actions are called ordinary beings. Why? Ordinary beings do not act in accord with the dharma realm and, therefore, are called the fallible ones.”
Śāriputra said, “Very good! Very good! You now have well explained to me the meaning of an Arhat, who has ended his afflictions and the discharges thereof.”
Mañjuśrī said, “Indeed! Indeed! I am a true Arhat, who has ended his afflictions. Why? I have crushed the desire for the Voice-Hearer Vehicle and the desire for the Pratyekabuddha Vehicle. For this reason, I am called an Arhat, who has ended his afflictions.”
The Buddha asked Mañjuśrī, “When a Bodhisattva sits in a bodhimaṇḍa, does he attain anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “When a Bodhisattva sits in a bodhimaṇḍa, he does not attain anuttara-samyak-saṁbodhi. Why not? The appearance of bodhi is true suchness. Not finding a speck of dharma to capture is called anuttara-samyak-saṁbodhi. Because bodhi has no appearance, who can sit and who can rise? For this reason, I see neither a Bodhisattva sitting in a bodhimaṇḍa nor anyone realizing anuttara-samyak-saṁbodhi.”
Mañjuśrī said to the Buddha, “World-Honored One, bodhi is the five rebellious acts, and the five rebellious acts [in true reality] are bodhi. Why? Bodhi and the five rebellious acts [in true reality] are free from duality because there is neither learning nor learner, neither perceiving nor perceiver, neither knowing nor knower, neither differentiating nor differentiator. These appearances are called bodhi. In the same way one should view the appearances of the five rebellious acts. If there are those who say that they see bodhi and have attained it, we should know that they are the ones with exceeding arrogance.”
The World-Honored One asked Mañjuśrī, “Would you say that I am the Thus-Come One, and address me as the Tathāgata?”
Mañjuśrī responded, “No, World-Honored One, I would not say that [the name] Tathāgata is the Thus-Come One. Suchness does not have an appearance that can be called suchness. Nor is there Tathāgata wisdom that can know suchness. Why not? The Tathāgata and His wisdom are free from duality. Because emptiness is Tathāgata, which is only a name, what should I say is the Tathāgata?”
The Buddha asked Mañjuśrī, “Do you doubt the Tathāgata?”
Mañjuśrī replied, “No, World-Honored One, I have no doubt because, in my observation, the Tathāgata, with neither birth nor death, does not have a definite nature.”
The Buddha asked Mañjuśrī, “Would you say that the Tathāgata has appeared in the world?”
Mañjuśrī replied, “If the Tathāgata appeared in the world, the entire dharma realm would also appear.”
The Buddha asked Mañjuśrī, “Would you say that Buddhas as numerous as the sands of the Ganges have entered parinirvāṇa?”
Mañjuśrī replied, “Buddhas have the one appearance, the inconceivable appearance.”
The Buddha agreed with Mañjuśrī, “Indeed! Indeed! Buddhas have the one appearance, the inconceivable appearance.”
Mañjuśrī asked the Buddha, “World-Honored One, is the Buddha now staying in this world?”
The Buddha answered Mañjuśrī, “Indeed! Indeed!”
Mañjuśrī said, “If the Buddha were staying in this world, then Buddhas as numerous as the sands of the Ganges would also stay in their worlds. Why? All Buddhas have the same one appearance, the inconceivable appearance. The inconceivable appearance has neither birth nor death. If future Buddhas were to appear in their worlds, then all Buddhas [of the past, present, and future] would also appear in their worlds. Why? In what is inconceivable, there is no appearance of past, future, or present. However, sentient beings are attached to their perceptions, and they say that there are Buddhas who appear in the world and Buddhas who enter nirvāṇa.”
The Buddha told Mañjuśrī, “This is the understanding of Tathāgatas, Arhats, and Bodhisattvas at the level of avinivartanīya. Why? These three types of beings, having heard the profound Dharma, are able neither to criticize nor to praise it.”
Mañjuśrī agreed with the Buddha, “World-Honored One, who could criticize and who could praise the inconceivable Dharma?”
The Buddha told Mañjuśrī, “Tathāgatas are inconceivable, and ordinary beings are inconceivable.”
Mañjuśrī asked the Buddha, “Are ordinary beings also inconceivable?”
The Buddha replied, “They too are inconceivable. Why? All mental appearances are inconceivable.”
Mañjuśrī said, “If you say that Tathāgatas are inconceivable and that ordinary beings are also inconceivable, then innumerable Buddhas are just fatiguing themselves seeking nirvāṇa. Why? Inconceivable dharmas are nirvāṇa, with no difference.”
Mañjuśrī said, “Such inconceivability of ordinary beings and of Buddhas can be understood only by good men and good women who have long developed roots of goodness and stayed near beneficent learned friends.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to be the superb one among sentient beings?”
Mañjuśrī replied, “I want the Tathāgata to be the foremost among sentient beings. However, sentient beings’ appearances cannot be captured”
The Buddha asked, “Do you want the Tathāgata to acquire the inconceivable Dharma?”
Mañjuśrī replied, “I want the Tathāgata to acquire the inconceivable Dharma without [taking it as] a dharma of accomplishment.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to expound the Dharma and to teach and transform sentient beings?”
Mañjuśrī replied to the Buddha, “I want the Tathāgata to expound the Dharma and to teach and transform sentient beings. Yet neither the speaker nor the listener can be captured. Why not? Because they abide in the dharma realm. Sentient beings in the dharma realm have no differentiated appearances.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to be the unexcelled fortune field?”
Mañjuśrī replied, “The Tathāgata, with the appearance of endlessness, is the endless fortune field. The appearance of endlessness is the unexcelled fortune field. Because [the Tathāgata] is neither a fortune field nor a non-fortune field, He is called the fortune field. Because He has no appearances, such as light or dark, birth or death, He is called the fortune field. If one can understand the appearances of the fortune field in this way, the seeds of goodness one plants deeply will neither increase nor decrease.”
The Buddha asked Mañjuśrī, “Why do the planted seeds neither increase nor decrease?”
Mañjuśrī replied, “The appearances of the fortune field are inconceivable. Cultivating goodness in the field in accordance with the Dharma is also inconceivable. Planting seeds in this way is called no increase and no decrease, and it is also the unexcelled, superb fortune field.”
Then, by virtue of the Buddha’s spiritual power, the great earth quaked in six ways, manifesting the appearances of impermanence. Sixteen thousand people achieved the Endurance in the Realization of the No Birth of Dharmas. Moreover, 700 bhikṣus, 3,000 upāsakas, 40,000 upāsikās, and 60 koṭi nayuta gods of the six desire heavens, in the midst of dharmas, discarded their defilements and acquired the pure Dharma-eye.
Fascicle 2 (of 2)
At that time Ānanda rose from his seat, bared his right shoulder, and knelt on his right knee. He asked the Buddha, “World-Honored One, why did this great earth quake in six ways?”
The Buddha answered Ānanda, “It displayed this auspicious sign because I said that the fortune field had no differentiated appearances. When past Buddhas pronounced in this place the appearances of the fortune field to benefit sentient beings, the entire world also quaked in six ways.”
Śāriputra said to the Buddha, “World-Honored One, Mañjuśrī is inconceivable. Why? Because the dharma appearances he has explained are inconceivable.”
The Buddha praised Mañjuśrī, “Indeed! Indeed! Just as Śāriputra says, what you have said is truly inconceivable.”
Mañjuśrī said to the Buddha, “World-Honored One, the inconceivable is ineffable, and the conceivable is also ineffable. Conceivable and inconceivable natures are both ineffable. All appearances of sound are neither conceivable nor inconceivable.”
The Buddha asked, “You have entered the inconceivable samādhi?”
Mañjuśrī replied, “No, World-Honored One, I am the inconceivable. Not seeing a mind that can conceive, how can I be said to enter the inconceivable samādhi? When I first activated the bodhi mind, I resolved to enter this samādhi. Now I think that I have entered this samādhi without any mental appearances. To learn archery, a student has to practice for a long time to acquire the skill. Because of his longtime practice, he now shoots without using his mind, and all his arrows hit the target. I have trained in the same way. When I started learning the inconceivable samādhi, I had to focus my mind on one object. After practicing for a long time, I have come to accomplishment. I now am constantly in this samādhi without thinking.”
Śāriputra asked Mañjuśrī, “Is there a silent samādhi that is more wonderful?”
Mañjuśrī replied, “If there were actually an inconceivable samādhi, you could then ask for a silent samādhi. According to my understanding, even the inconceivable samādhi cannot be captured, so how can you ask for a silent samādhi?”
Śāriputra asked, “The inconceivable samādhi cannot be attained?”
Mañjuśrī replied, “The conceivable samādhi has an attainable appearance while the inconceivable samādhi has an unattainable appearance. All sentient beings have attained the inconceivable samādhi. Why? It is called the inconceivable samādhi because all mental appearances are not the [true] mind. Therefore, the [mental] appearances of all sentient beings and the appearance of the inconceivable samādhi are the same, not different.”
The Buddha praised Mañjuśrī, “Very good! Very good! You have long planted your roots of goodness under Buddhas and trained with purity in the Brahma way of life. So you are able to expound such a profound samādhi. Are you now settled in prajñā-pāramitā?”
Mañjuśrī said, “If I could say that I abide in prajñā-pāramitā, this would be a perception founded on the view that one has a self. Abiding in a perception founded on the view that one has a self means that prajñā-pāramitā has a location. That I do not abide in prajñā-pāramitā is also [a perception] founded on the view that one has a self, and is a location as well. Free from these two locations [subject and object], I abide in non-abiding, like Buddhas abiding in the inconceivable state of peace and silence. Such an inconceivable state is called the dwelling of prajñā-pāramitā. In the dwelling of prajñā-pāramitā, all dharmas have neither appearance nor act.
“Prajñā-pāramitā is inconceivable. The inconceivable state is the dharma realm, which has no appearance. Having no appearance is the inconceivable state; the inconceivable state is prajñā-pāramitā. Prajñā-pāramitā and the dharma realm are the same, not distinct. Having neither differentiation nor appearance is the dharma realm; the dharma realm is the realm of prajñā-pāramitā. The realm of prajñā-pāramitā is the inconceivable state; the inconceivable state is the realm of no birth and no death.”
Mañjuśrī continued, “The realm of a Tathāgata and the realm of self are the appearance of non-duality. Those who cultivate prajñā-pāramitā in this way do not seek bodhi. Why not? Bodhi, which is free from appearances, is prajñā-pāramitā.
“World-Honored One, to know the appearances of self means not to be captivated by it. Not knowing and not being captivated by anything is what Buddhas know. The inconceivable [state of] not knowing and not being captivated by anything is what Buddhas know. Why? They know that the true nature of everything has no appearance. Then what drives the dharma realm? What in its true nature has neither self-essence nor attachment is called no thing2 and is free from location, dependency, and fixity. Freedom from location, dependency, and fixity means having neither birth nor death; having neither birth nor death is the virtue of any saṁskṛta or asaṁskṛta dharma. With this knowledge, one will not elicit perception. Without perception, how can one know the virtue of any saṁskṛta or asaṁskṛta dharma? Not knowing3 is the inconceivable state. The inconceivable state is what Buddhas know, such as neither grasping nor not grasping, seeing neither the appearance of past, present, or future, nor the appearance of coming or going, and grasping neither birth nor death, neither cessation nor perpetuity, neither arising nor acting. This knowledge is called the true wisdom-knowledge, the inconceivable wisdom-knowledge. Like the open sky, with neither appearances nor features, in unequaled equality, it makes no comparison, neither this against that nor good against evil.”
The Buddha told Mañjuśrī, “This knowledge is called the wisdom-knowledge that never fades.”
Mañjuśrī said, “The wisdom-knowledge of no act is also called the wisdom-knowledge that never fades, but it is like gold ore, which has to be processed in order to know whether it is good or bad. If gold is not refined, there is no way to know [its quality]. The same is true for the appearance of the wisdom-knowledge that never fades. One needs to go through the experience in not thinking, not being captivated, not arising, and not acting. When one’s mind is completely quiet, neither rising nor falling, then it will be revealed.”
Then the Buddha said to Mañjuśrī, “When Tathāgatas speak of their own wisdom-knowledge, who can believe it?”
Mañjuśrī said, “Such wisdom-knowledge is neither the dharma of nirvāṇa nor the dharma of saṁsāra. It is the way of silence and the way of stillness, neither annihilating greed, anger, and delusion, nor not annihilating them. Why? [Wisdom-knowledge] is endless and indestructible, neither apart from saṁsāra nor together with it. It is acquired through neither training nor not training for bodhi. This understanding is called the right belief.”
The Buddha praised Mañjuśrī, “Very good! Very good! What you say is a profound understanding of its meaning.”
Then Mahākāśyapa asked the Buddha, “World-Honored One, if such profound true Dharma is pronounced in future times, who will be able to believe, understand, and accept it, and to practice it accordingly?”
The Buddha replied to Mahākāśyapa, “If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who have heard this sūtra in this assembly hear this Dharma in future times, they definitely will believe and understand it. They will be able to read and recite this [sūtra of] profound prajñā-pāramitā, to accept and uphold it, and to expound it to others. As an analogy, an elder who has lost his precious jewel feels sad and distressed. If he retrieves it later, he will be very joyous. Therefore, Kāśyapa, likewise will be the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās in this assembly. They have the mind of faith and delight. If they do not hear the Dharma, they will feel distressed. If they come to hear it, they will, with great joy, believe and understand it, accept and uphold it, and always delight in reading and reciting it. Know that these people in effect see Buddhas and that they in effect serve and make offerings to Buddhas.”
The Buddha told Mahākāśyapa, “As an analogy, when gods in Trayastriṁśa Heaven see the buds of the celestial pārijāta tree emerge, they are elated. They know that this tree’s buds will soon open into full bloom. Likewise, if, among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, there are those who can believe and understand the prajñā-pāramitā they have heard, they too will soon bring the entire Buddha Dharma to bloom. If in future times, among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, there are those who, after hearing this prajñā-pāramitā, can believe and accept it, and read and recite it, without regret or bafflement, know that they have already heard and accepted this sūtra in this assembly. They will also be able to pronounce and circulate it widely to the public in towns and cities. Know that they will be protected and remembered by Buddhas. If, among good men and good women, there are those who can believe and delight in this profound prajñā-pāramitā without doubts, they must have long trained and learned under past Buddhas, and planted their roots of goodness.
“As an analogy, a man stringing beads with his hands suddenly comes across an unexcelled genuine jewel. His heart is filled with great joy. Know that this person must have seen [such a jewel before]. Therefore, Kāśyapa, when good men or good women who are learning other dharmas suddenly come across the profound prajñā-pāramitā, if they rejoice in the same way, know that they must have heard it before. Suppose there are sentient beings that, after hearing the profound prajñā-pāramitā, can believe and accept it with great joy in their hearts. They too must have served innumerable Buddhas, from whom they must have heard prajñā-pāramitā, which they must have studied and cultivated.
“As an analogy, a person has passed and seen a city or a town. Later on, he hears others praise how lovely in this city are the gardens, ponds, fountains, flowers, fruits, and trees, as well as the male and female residents, and he is very happy to hear these things. He even asks them to describe this city with its gardens, beautiful decorations, various flowers, ponds and fountains, an abundance of sweet fruits, various kinds of wonders, and all the lovely things. After hearing these descriptions again, this person will be even happier. Those who react in the same way as this person must have seen it before. If, among good men and good women, there are those who, upon hearing prajñā-pāramitā, are able to listen and accept it with faith, to feel joy, to delight in hearing it tirelessly, and even to ask for repetitions, know that they have already heard prajñā-pāramitā from Mañjuśrī.”
Mahākāśyapa said to the Buddha, “World-Honored One, if in future times, among good men and good women, there are those who, having heard this profound prajñā-pāramitā, listen and accept it with faith and delight, we should know by this indication that they too have heard it from past Buddhas, and have studied and cultivated it.”
Mañjuśrī said to the Buddha, “World-Honored One, the Buddha says that dharmas have neither appearance nor act and are inherently in nirvāṇa. If good men or good women can truly understand this meaning and pronounce it as heard, they will be praised by Tathāgatas. Their statement, consistent with dharma appearances, in effect is the pronouncement of Buddhas. It is called the glowing appearance of prajñā-pāramitā, also called the glowing totality of the Buddha Dharma, and it reveals true reality in an inconceivable way.”
The Buddha told Mañjuśrī, “When I was walking the Bodhisattva Way, I developed my roots of goodness. Those who aspire to stand on the Ground of Avinivartanīya should learn prajñā-pāramitā. Those who aspire to attain anuttara-samyak-saṁbodhi should learn prajñā-pāramitā. If good men and good women aspire to understand all dharma appearances and to know the equality in sentient beings’ mental realm, they should learn prajñā-pāramitā. Mañjuśrī, those who aspire to learn the entire Buddha Dharma without obstructions should learn prajñā-pāramitā. Those who aspire to understand, upon Buddhas’ attainment of anuttara-samyak-saṁbodhi, their sublime appearance, majestic deportment, and innumerable Dharma procedures should learn prajñā-pāramitā. Those who aspire to know, before Buddhas’ attainment of anuttara-samyak-saṁbodhi, their appearance, deportment, and Dharma procedures should also learn prajñā-pāramitā. Why? In the dharma of emptiness, one does not perceive Buddhas, bodhi, and so forth. If, among good men and good women, there are those who aspire to know such appearances without doubts, they should learn prajñā-pāramitā. Why? In [cultivating] prajñā-pāramitā, one does not see dharmas as born or dead, pure or impure. Therefore, good men and good women should learn prajñā-pāramitā in this way. Those who aspire to know that all dharmas have no such appearance as past, present, or future should learn prajñā-pāramitā. Why? In nature and appearance, the dharma realm does not have past, present, or future. Those who aspire to know, without hindrances in their minds, that all dharmas constitute the dharma realm should learn prajñā-pāramitā. Those who aspire to hear the three turnings of the Dharma wheel in the twelve appearances, and to know them through self-realization, without grasping them or being captivated by them, should learn prajñā-pāramitā. Those who aspire to invoke the mind of lovingkindness for sheltering all sentient beings everywhere without a limit, without thinking of sentient beings’ appearances, should learn prajñā-pāramitā. Those who aspire neither to dispute with sentient beings nor to grasp the appearance of no dispute should learn prajñā-pāramitā. Those who aspire to know a Buddha’s Ten Powers, such as knowing right or wrong in any situation, to know His Four Fearlessnesses, to abide in His wisdom-knowledge, and to acquire unimpeded eloquence, should learn prajñā-pāramitā.”
Mañjuśrī said to the Buddha, “World-Honored One, I correctly observe dharmas and find them to be asaṁskṛta, with no appearance, no attainment, no benefit, no birth, no death, no coming, no going, no knower, no perceiver, and no doer. I see neither prajñā-pāramitā nor the state of prajñā-pāramitā, neither realization nor no realization. I make no differentiation, nor any ludicrous statement. All dharmas are endless, apart from ending. There is no dharma of ordinary beings, no dharma of voice-hearers, no dharma of Pratyekabuddhas, and no dharma of Buddhas. There is neither attainment nor no attainment, neither saṁsāra to abandon nor nirvāṇa to realize, neither the conceivable nor the inconceivable, neither act nor no act. Such are dharma appearances! Then how does one learn prajñā-pāramitā?”
The Buddha told Mañjuśrī, “Knowing such dharma appearances is called learning prajñā-pāramitā. If Bodhisattva-Mahāsattvas aspire to learn the Samādhi of Bodhi Command because, after learning it, they can illuminate the entire profound Buddha Dharma, know the names of all Buddhas, and understand their worlds, without obstructions, they should learn prajñā-pāramitā as explained by Mañjuśrī.”
Mañjuśrī asked the Buddha, “Why is it called prajñā-pāramitā?”
The Buddha replied, “Prajñā-pāramitā is boundless, limitless, nameless, and with neither appearance nor conception. Like the dharma realm, which has no divisions or limits, it has neither refuge nor no [safe] island, neither merit nor demerit, neither light nor dark. It is called prajñā-pāramitā, also called the action field of Bodhisattva-Mahāsattvas. Being neither the action field nor the no-action field, in the One Vehicle, it is called the no-action field. Why? It is the field of neither perception nor action.”
Mañjuśrī asked the Buddha, “World-Honored One, what actions can one take to attain anuttara-samyak-saṁbodhi quickly?”
The Buddha replied, “Mañjuśrī, those who cultivate prajñā-pāramitā as explained will quickly attain anuttara-samyak-saṁbodhi. Furthermore, there is the Samādhi of the One Action. If good men or good women train in this samādhi, they will also quickly attain anuttara-samyak-saṁbodhi.”
Mañjuśrī asked, “World-Honored One, what is called the One Action Samādhi?”
The Buddha replied, “The dharma realm has only one appearance. Focusing one’s mind on the dharma realm is called the One Action Samādhi. If, among good men and good women, there are those who aspire to enter the One Action Samādhi, they should first hear prajñā-pāramitā and next train and learn it accordingly. Then they will be able to enter the One Action Samādhi, which fits the conditions of the dharma realm—indestructible, inconceivable, with no regress, no hindrance, and no appearance. If good men or good women aspire to enter the One Action Samādhi, they should sit properly in an open place, facing the direction of a Buddha, abandon distracting thoughts and appearances, focus their minds on that Buddha, and keep saying His name. If they can continue, thought after thought, thinking of one Buddha, they will be able to see, in their thinking, past, future, and present Buddhas. Why? The merit acquired from thinking of one Buddha is immeasurable and boundless, no different from the merit acquired from thinking of innumerable Buddhas or thinking of the inconceivable Buddha Dharma. They all will realize true suchness and attain the perfect enlightenment, acquiring immeasurable merit and eloquence. Those who enter the One Action Samādhi in this way will know that there are no differentiated appearances in the dharma realm of Buddhas, who are as numerous as the sands of the Ganges. Although among the voice-hearers, Ānanda is the foremost in the Buddha Dharma he has heard, in his total retention of memory, and in his eloquence and wisdom, but his attainment has a measure and a limit. If one has attained the One Action Samādhi, one will be able to differentiate one by one the Dharma Doors in the sūtras and to know them all, without obstructions. One will be able to expound them day and night unceasingly with wisdom and eloquence. By comparison, Ānanda’s eloquence and hearing much [of the Dharma] are not even one hundred-thousandth thereof. Bodhisattva-Mahāsattvas should think this thought: ‘How should I acquire this One Action Samādhi, which will bring inconceivable merit and innumerable [good] names?’”
The Buddha continued, “Bodhisattva-Mahāsattvas should always think of the One Action Samādhi and assiduously make energetic progress, never negligent or indolent. Through step-by-step gradual training and learning, they will enter the One Action Samādhi, as evidenced by their inconceivable merit. However, those who malign the true Dharma or disbelieve that hindrances are caused by evil karmas will not be able to enter it.
“Moreover, Mañjuśrī, as an analogy, a person has acquired a precious bead, and he shows it to the jeweler. The jeweler says that it is a priceless genuine jewel. He then asks the jeweler, ‘Polish it for me. Do not let it lose its luster and color.’ After the jeweler has polished it, this precious bead becomes brilliant and transparent throughout. Mañjuśrī, if good men or good women train in the One Action Samādhi in order to acquire inconceivable merit and innumerable [good] names, in the course of their training, they will know dharma appearances with clear understanding, without obstructions. Their merit will grow in the same way. Mañjuśrī, using the sun as an example, its light is pervasive and not diminishing. Likewise, if one attains the One Action Samādhi, one will acquire all merits without any shortfall, like the sunlight illuminating the Buddha Dharma. Mañjuśrī, the Dharma I have pronounced is all in the one flavor apart from flavors, which is the flavor of liberation, the flavor of silence and stillness. If good men and good women have attained this One Action Samādhi, what they expound will also be in the one flavor apart from flavors, which is the flavor of liberation, the flavor of silence and stillness, completely in accordance with the true Dharma, without error or mistake. Mañjuśrī, Bodhisattva-Mahāsattvas who have attained this One Action Samādhi will all fulfill the [Thirty-Seven] Elements of Bodhi and quickly attain anuttara-samyak-saṁbodhi.
“Furthermore, Mañjuśrī, Bodhisattva-Mahāsattvas who see in the dharma realm neither differentiated appearances nor the one appearance will quickly attain the inconceivable anuttara-samyak-saṁbodhi. Those who know that in bodhi there is no attainment of Buddhahood will quickly attain anuttara-samyak-saṁbodhi. Those who can endure, without shock, fear, or doubt, their belief that all dharmas are the Buddha Dharma will quickly attain anuttara-samyak-saṁbodhi.”
Mañjuśrī asked the Buddha, “World-Honored One, can one quickly attain anuttara-samyak-saṁbodhi through such causes?”
The Buddha replied, “Anuttara-samyak-saṁbodhi is attained through neither causes nor no causes. Why? The inconceivable state is realized through neither causes nor no causes. If good men and good women who have heard these words do not become negligent or indolent, know that they have already planted their roots of goodness under past Buddhas. Therefore, if bhikṣus and bhikṣuṇīs who have heard this profound prajñā-pāramitā are not shocked or terrified, they have truly renounced family life to follow the Buddha. If upāsakas and upāsikās who have heard this profound prajñā-pāramitā are not shocked or terrified, they have truly taken refuge [in the Buddha].
“Mañjuśrī, good men or good women who do not study the profound prajñā-pāramitā are not training by means of the Buddha Vehicle. Taking the great earth as an example, all medicinal plants must grow from the earth. Mañjuśrī, likewise the roots of goodness of Bodhisattva-Mahāsattvas must depend on prajñā-pāramitā to develop, so that their attainment of anuttara-samyak-saṁbodhi will have no obstructions.”
Mañjuśrī asked the Buddha, “World-Honored One, in Jambudvīpa’s cities and towns, where should we pronounce such profound prajñā-pāramitā?”
The Buddha told Mañjuśrī, “Suppose those who have heard prajñā-pāramitā in this assembly vow that in future lives they will always respond to prajñā-pāramitā in order to strengthen their faith and understanding, and that they will be able to hear this sūtra again. Know that those people did not come with small roots of goodness because they are capable of accepting and appreciating what they hear. Mañjuśrī, if there are those who have heard prajñā-pāramitā from you, they should say this: ‘In prajñā-pāramitā, there is no dharma of voice-hearers, no dharma of Pratyekabuddhas, no dharma of Bodhisattvas, and no dharma of Buddhas. Nor is there the dharma of ordinary beings or the dharma of saṁsāra.’”
Mañjuśrī said to the Buddha, “World-Honored One, if bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās ask me, ‘How does the Tathāgata pronounce prajñā-pāramitā?’ I should reply, ‘Given that dharmas do not have the appearance of dispute, how should the Tathāgata pronounce prajñā-pāramitā? He does not see dharmas to dispute over, nor does he see that the minds and consciousnesses of sentient beings can know [dharmas].’
“Moreover, World-Honored One, I should also pronounce the ultimate reality. Why? All dharma appearances equally abide in true reality. Arhatship is not a particularly superb dharma. Why not? The dharma of Arhats and the dharma of ordinary beings are neither the same nor different. Furthermore, World-Honored One, according to the Dharma explained in this way, no sentient being has already realized nirvāṇa, is realizing it, or will realize it. Why not? Sentient beings do not have definite appearances.”
Mañjuśrī continued, “If there are those who wish to hear prajñā-pāramitā. I will tell them that listeners do not think of, hear, or capture anything, nor are they captivated by anything, just like a magically conjured person who never differentiates. This statement is a true teaching of the Dharma. Therefore, listeners should not construct dual appearances [subject and object]. They should train in the Buddha Dharma without abandoning other views, and they should neither grasp the Buddha Dharma nor abandon the dharma of ordinary beings. Why? Buddhas and ordinary beings as two dharmas have empty appearances, beyond grasping or abandoning. When someone asks me, I give these answers, thus comforting him and setting him [on the right path]. Good men and good women should ask such questions and abide in this way with their minds not regressing or baffled. They should speak of dharma appearances in accord with prajñā-pāramitā.”
Then the World-Honored One praised Mañjuśrī, “Very good! Very good! Just as you say, if good men and good women wish to see Buddhas, they should learn prajñā-pāramitā. If they wish to serve Buddhas and to make offerings to them in accordance with the Dharma, they should learn prajñā-pāramitā. If they wish to say that the Tathāgata is the World-Honored One to them, they should learn prajñā-pāramitā. Even if they wish to say that the Tathāgata is not the World-Honored One to them, they should learn prajñā-pāramitā. If they wish to attain anuttara-samyak-saṁbodhi, they should learn prajñā-pāramitā. Even if they do not wish to attain anuttara-samyak-saṁbodhi, they should learn prajñā-pāramitā. If they wish to attain all samādhis, they should learn prajñā-pāramitā. Even if they do not wish to attain all samādhis, they should learn prajñā-pāramitā. Why? Because the Samādhi of No Act has no varied appearances and because dharmas have neither birth nor death. If there are those who wish to know that all dharmas are false names, they should learn prajñā-pāramitā. If those who wish to know, with their minds not regressing or baffled, that all sentient beings that train in the Bodhi Way do not seek the appearance of bodhi, they should learn prajñā-pāramitā. Why? Because all dharmas are the appearance of bodhi. If there are those who wish, with their minds not regressing or baffled, to know the appearances of sentient beings’ actions and no actions, and to know that having no action is bodhi, that bodhi is the dharma realm, and that the dharma realm is true reality, they should learn prajñā-pāramitā. If there are those who wish to know that all Tathāgatas’ transcendental powers and magical displays have neither appearances nor obstructions, nor locations, they should learn prajñā-pāramitā.”
The Buddha told Mañjuśrī, “If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās do not wish to go down the evil life-paths, they should learn a four-verse stanza on prajñā-pāramitā, accept and uphold it, read and recite it, and explain it to others in accord with true reality. Know that these good men and good women will definitely attain anuttara-samyak-saṁbodhi and reside in Buddha Lands. If there are those who, upon hearing this prajñā-pāramitā, are not shocked or terrified, but elicit faith and understanding from their minds, know that they are sanctified by Buddhas with a seal, the Mahāyāna Dharma Seal held only by Buddhas. If good men or good women learn this Dharma Seal, they will transcend not only the evil life-journeys but also the paths of voice-hearers and Pratyekabuddhas.”
At that time the god-king of the Thirty-three Heavens, as an offering to prajñā-pāramitā, the Tathāgata, and Mañjuśrī, brought wonderful celestial flowers of utpala, kumuda, puṇḍarīka, and māndarāva, as well as celestial sandalwood incense, powdered incense, various kinds of golden jewelry, and celestial music. After showering such offerings over them, he said, “I wish always to learn the Prajñā-Pāramitā Dharma Seal.”
The god-king Śakro-Devānām-Indra then made this vow: “I pray that the good men and good women in Jambudvīpa can always hear this sūtra, the definitive Buddha Dharma, and that they will believe and understand it, accept and uphold it, read and recite it, and expound it to others. Let all the gods protect and support them.”
At that time the Buddha told Śakro-Devānām-Indra, “Kauśika, indeed, indeed, these good men and good women will definitely attain Buddha bodhi.”
Mañjuśrī said to the Buddha, “World-Honored One, good men and good women who accept and uphold [this sūtra] in this way will acquire great benefits and immeasurable merit.”
Then, by virtue of the Buddha’s spiritual power, the entire great earth quaked in six ways. The Buddha smiled as He emitted great radiance, illuminating everywhere in the Three-Thousand Large Thousandfold World. Mañjuśrī said to the Buddha, “World-Honored One, this is the appearance of the Tathāgata’s sealing of prajñā-pāramitā.”
The Buddha said, “Mañjuśrī, indeed, indeed. This auspicious sign always appears after prajñā-pāramitā is pronounced. It is for sealing prajñā-pāramitā and for enabling people to accept and uphold it, not to praise or criticize it. Why? The appearance-free Dharma Seal is beyond praise or criticism. I now, with this Dharma Seal, keep celestial māras from finding any opportunity [to make trouble].”
After the Buddha finished these words, great Bodhisattvas and the four groups of disciples, having heard the explanation of prajñā-pāramitā, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.
—Sūtra of Mahā-Prajñā-Pāramitā Pronounced by Mañjuśrī Bodhisattva
Translated from the digital Chinese Canon (T08n0232)
Translated from Sanskrit into Chinese in the Southern Liang Dynasty
by
The Tripiṭaka Master Mandra from Funan
Fascicle 1 (of 2)
Thus I have heard:
At one time the Buddha was staying in the Anāthapiṇḍika Garden of Jetavana Park in the city kingdom of Śrāvastī, together with 1,000 great bhikṣus and 10,000 Bodhisattva-Mahāsattvas. These great Bodhisattvas are all majestically adorned [with merit and wisdom] and standing on the Ground of No Regress. Among them were Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Unimpeded Eloquence Bodhisattva, and Never Abandoning the Mission Bodhisattva.
Bodhisattva-Mahāsattva Mañjuśrī the Youth came at dawn from his place to the place where the Buddha was and stood outside. Then great voice-hearers, such as the venerable Śāriputra, Pūrṇa-Maitrāyaṇīputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, and Mahākauṣṭhila, also came from their respective places to the place where the Buddha was and stood outside.
The Buddha knew that the assembly had convened. The Tathāgata came out of His dwelling, arranged His seat, and sat down. He asked Śāriputra, “Why are you standing outside this morning?”
Śāriputra replied to the Buddha, “World-Honored One, Bodhisattva Mañjuśrī the Youth arrived first and stood outside the door. I actually arrived later.”
Then the World-Honored One asked Mañjuśrī, “You were the first to arrive here. Did you wish to see the Tathāgata?”
Mañjuśrī replied to the Buddha, “Indeed, World-Honored One, I did come here to see the Tathāgata. Why? I delight in making the right observation to benefit sentient beings. I observe the Tathāgata by the appearances of true suchness: never changing, never moving, never acting, with neither birth nor death, neither existent nor nonexistent, neither somewhere nor nowhere, neither in the past, present, or future, nor not in the past, present, or future, neither dual nor non-dual, neither pure nor impure. Through appearances such as these, I correctly observe the Tathāgata to benefit sentient beings.”
The Buddha told Mañjuśrī, “If one can see the Tathāgata as such, one’s mind will neither grasp nor not grasp, neither accumulate nor not accumulate.”
Śāriputra said to Mañjuśrī, “It is rare for anyone to see the Tathāgata in the way you describe. As you observe the Tathāgata for the sake of all sentient beings, your mind does not grasp sentient beings’ appearances. As you teach all sentient beings to head for nirvāṇa, [your mind] does not grasp the appearance of nirvāṇa. As you manifest such great majesty for all sentient beings, your mind does not see the appearance of majesty.”
Then Bodhisattva-Mahāsattva Mañjuśrī the Youth said to Śāriputra, “Indeed, indeed, it is just as you say. Although I activate the mind of great majesty for all sentient beings, I never see sentient beings’ appearances. Although I am adorned with great majesty for all sentient beings, their realm neither increases nor decreases. Suppose a Buddha stays in a world for a kalpa or over a kalpa. Just as the Buddha is in a one-Buddha world, there are as many Buddhas as the innumerable, boundless sands of the Ganges. Suppose they all pronounce the Dharma day and night for a kalpa or over a kalpa, never resting their minds. Suppose each of them delivers as many sentient beings as the innumerable sands of the Ganges, enabling them to enter nirvāṇa. Yet the realm of sentient beings neither increases nor decreases. This applies to all Buddha Lands in the ten directions. All Buddhas pronounce the Dharma to teach and transform sentient beings, each delivering as many sentient beings as the innumerable sands of the Ganges, enabling them to enter nirvāṇa. Yet the realm of sentient beings neither increases nor decreases. Why not? The definite appearances of sentient beings can never be captured. Hence, the realm of sentient beings neither increases nor decreases.”
Śāriputra then asked Mañjuśrī, “Given that the realm of sentient beings neither increases nor decreases, why do Bodhisattvas always pronounce the Dharma to sentient beings as they seek anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “Because sentient beings’ appearances are empty, there are neither Bodhisattvas seeking anuttara-samyak-saṁbodhi nor sentient beings to whom they pronounce the Dharma. Why not? I say that, in all dharmas, not a single dharma can be captured.”
The Buddha asked Mañjuśrī, “If sentient beings do not truly exist, why do you speak of sentient beings and their realm?”
Mañjuśrī replied, “The appearance of the realm of sentient beings is just like that of the realm of Buddhas.”
“Is there a measure for the realm of sentient beings?”
“The measure for the realm of sentient beings is just like that for the realm of Buddhas,” he replied.
The Buddha next asked, “Is there a location for the measure of the realm of sentient beings?”
He replied, “The measure of the realm of sentient beings is inconceivable.”
The Buddha next asked, “Does the appearance of the realm of sentient beings abide [in something]?”
He replied, “Open sky does not abide, nor do sentient beings.”
The Buddha asked Mañjuśrī, “If one cultivates prajñā-pāramitā in this way, how does one abide in prajñā-pāramitā?”
Mañjuśrī replied, “Not abiding in dharmas is abiding in prajñā-pāramitā.”
The Buddha next asked Mañjuśrī, “Why is not abiding in dharmas called abiding in prajñā-pāramitā?”
Mañjuśrī replied, “Not abiding in appearances is abiding in prajñā-pāramitā.”
The Buddha next asked Mañjuśrī, “As one abides in prajñā-pāramitā in this way, do one’s roots of goodness increase or decrease?”
Mañjuśrī replied, “As one abides in prajñā-pāramitā in this way, one’s roots of goodness neither increase nor decrease, all dharmas neither increase nor decrease, and the nature and appearance of prajñā-pāramitā neither increase nor decrease. World-Honored One, cultivating prajñā-pāramitā in this way, one neither abandons the dharma of ordinary beings nor grasps the dharma of sages and holy beings. Why not? In [cultivating] prajñā-pāramitā, one does not see any dharma that can be grasped or abandoned. Moreover, cultivating prajñā-pāramitā in this way, one sees neither saṁsāra to dislike nor nirvāṇa to like. Why not? One does not even see saṁsāra, much less dislike it. One does not even see nirvāṇa, much less like it. Cultivating prajñā-pāramitā in this way, one sees neither afflictions to abandon nor merits to grasp. One’s mind neither increases nor decreases with respect to all dharmas. Why not? One sees neither increase nor decrease in the dharma realm.
“World-Honored One, training in this way is called cultivating prajñā-pāramitā. World-Honored One, seeing neither birth nor death of dharmas is cultivating prajñā-pāramitā. World-Honored One, seeing neither increase nor decrease of dharmas is cultivating prajñā-pāramitā. World-Honored One, wishing for nothing and seeing no dharma-appearance to seek for are cultivating prajñā-pāramitā. World-Honored One, one sees nothing beautiful or ugly, high or low, to grasp or abandon. Why? Dharmas are neither beautiful nor ugly because they are free from appearances. Dharmas are neither high nor low because they are equal in dharma nature. Dharmas are beyond being grasped or abandoned because they abide in true reality. This is the way to cultivate prajñā-pāramitā.”
The Buddha asked Mañjuśrī, “Is the Buddha Dharma not superb?”
Mañjuśrī replied, “I do not see any superb appearance in dharmas. It can be verified, as through the Tathāgata’s self-realization, that all dharmas are empty.”
The Buddha told Mañjuśrī, “Indeed! Indeed! The Tathāgata has attained the perfect enlightenment through self-realization of the emptiness of dharmas.”
Mañjuśrī responded to the Buddha, “World-Honored One, in the dharma of emptiness, is there superbness that can be captured?”
The Buddha said, “Very good! Very good! Mañjuśrī, what you say is the true Dharma!”
The Buddha next asked Mañjuśrī, “Is anuttara called the Buddha Dharma?”
Mañjuśrī replied, “As the Buddha says, anuttara is called the Buddha Dharma. Why? That no dharma can be captured is called anuttara.”
Mañjuśrī continued, “One who cultivates prajñā-pāramitā in this way is not called a Dharma vessel [which is intended to capture things]. Not seeing dharmas that can transform ordinary beings, not seeing the Buddha Dharma, and not seeing enhancing dharmas, are cultivating prajñā-pāramitā. Furthermore, World-Honored One, while cultivating prajñā-pāramitā, one does not see any dharma that can be differentiated or contemplated.”
The Buddha asked Mañjuśrī, “Do you not contemplate the Buddha Dharma?”
Mañjuśrī replied, “No, World-Honored One, in my contemplation, I do not see the Buddha Dharma. Nor do I differentiate dharmas into ordinary beings, voice-hearers, and Pratyekabuddhas. Hence it is called the unsurpassed Buddha Dharma. Moreover, as one cultivates prajñā-pāramitā, seeing neither the appearances of ordinary beings nor the appearances of the Buddha Dharma, nor the definite appearances of dharmas, is cultivating prajñā-pāramitā. While cultivating prajñā-pāramitā, one does not see the desire realm, the form realm, the formless realm, or the nirvāṇa realm. Why not? Not seeing dharmas with the appearance of extinction is cultivating prajñā-pāramitā. While cultivating prajñā-pāramitā, one sees neither the one giving kindness nor the other requiting kindness. Contemplating the appearances of subject and object without differentiation is cultivating prajñā-pāramitā. As one cultivates prajñā-pāramitā, seeing neither the Buddha Dharma to grasp nor the dharma of ordinary beings to abandon is cultivating prajñā-pāramitā. As one cultivates prajñā-pāramitā, seeing neither the dharma of ordinary beings to terminate nor the Buddha Dharma to realize, yet still coming to its realization, is cultivating prajñā-pāramitā.”
The Buddha praised Mañjuśrī, “Very good! Very good! You can describe so well the appearances of the profound prajñā-pāramitā, which is the Dharma Seal that Bodhisattva-Mahāsattvas are learning. Even voice-hearers, of whom some are still learning and others have nothing more to learn, and Pratyekabuddhas should train for their bodhi fruit without separating from this Dharma Seal.”
The Buddha told Mañjuśrī, “If those who have heard this Dharma are not shocked or terrified, they must have already planted their roots of goodness not just under thousands of Buddhas, but even under billions of koṭis of Buddhas. Then they are able not to be shocked or terrified by this profound prajñā-pāramitā.”
Mañjuśrī said to the Buddha, “I now will further explain the meaning of prajñā-pāramitā.”
The Buddha said, “Speak, then.”
[Mañjuśrī said] “World-Honored One, while cultivating prajñā-pāramitā, one should not see whether one should abide in a dharma, nor should one see whether an object has an appearance that can be grasped or abandoned. Why not? Tathāgatas do not see dharmas as appearances of objects. They do not even see the states of Buddhas, not to mention the states of voice-hearers, Pratyekabuddhas, or ordinary beings. One should not grasp appearances, whether conceivable or inconceivable. By not seeing various dharma appearances, one will realize, on one’s own, the inconceivable dharma of emptiness. All Bodhisattvas who train in this way must have made offerings to innumerable billions of koṭis of Buddhas, under whom [they must have] planted their roots of goodness. Consequently, they are able not to be shocked or terrified by this profound prajñā-pāramitā. Moreover, as one cultivates prajñā-pāramitā, seeing neither bondage nor liberation, nor distinctions among ordinary beings or even among the Three Vehicles, is cultivating prajñā-pāramitā.”
The Buddha asked Mañjuśrī, “To how many Buddhas have you made offerings?”
Mañjuśrī replied, “Buddhas and I have illusory appearances, which are neither recipients nor givers.”
The Buddha asked Mañjuśrī, “Can you not now abide in the Buddha Vehicle?”
Mañjuśrī replied, “I do not see a single dharma in my contemplation. How should I abide in the Buddha Vehicle?”
The Buddha asked, “Mañjuśrī, have you not acquired the Buddha Vehicle?”
Mañjuśrī replied, “The Buddha Vehicle is only a name, which can be neither captured nor seen. How can I acquire it?”
The Buddha asked, “Mañjuśrī, have you acquired the unimpeded wisdom-knowledge?”
Mañjuśrī replied, “I am the unimpeded. How can the unimpeded acquire the unimpeded?”
The Buddha asked, “Do you sit in a bodhimaṇḍa?”
Mañjuśrī replied, “None of the Tathāgatas sits in a bodhimaṇḍa. How should I alone sit in a bodhimaṇḍa? I presently see that dharmas abide in true reality.”
The Buddha asked, “What is called true reality?”
Mañjuśrī replied, “The view that one has a self1 is true reality.”
The Buddha asked, “Why is the view that one has a self true reality?”
Mañjuśrī replied, “Taking this view as an appearance of true suchness, which is neither real nor unreal, neither coming nor going, with neither a self nor no self, is called true reality.”
Śāriputra said to the Buddha, “World-Honored One, those who can come to a definite understanding of this meaning are called Bodhisattvas. Why? Because they have learned the appearances of such profound prajñā-pāramitā, and their minds are not shocked, not terrified, not baffled, and not regretful.”
Maitreya Bodhisattva said to the Buddha, “World-Honored One, those who have learned all the dharma appearances of prajñā-pāramitā are near a Buddha’s seat. Why? Tathāgatas are presently aware of these dharma appearances.”
Mañjuśrī Bodhisattva said to the Buddha, “World-Honored One, if those who have heard this profound prajñā-pāramitā can be not shocked, not terrified, not baffled, and not regretful, we should know that they in effect see Buddhas.”
Then the upāsikā No Appearance said to the Buddha, “World-Honored One, dharmas, such as ordinary beings, voice-hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas, have no appearances. Therefore, upon hearing prajñā-pāramitā, we are not astonished, not terrified, not baffled, and not regretful. Why not? Dharmas have never had any appearances.”
The Buddha told Śāriputra, “If good men or good women, having heard such profound prajñā-pāramitā, can come to resoluteness in their minds, not shocked, not terrified, not baffled, and not regretful, know that they stand on the Ground of No Regress. If those who have heard this profound prajñā-pāramitā are not shocked, not terrified, not baffled, and not regretful, but believe, accept, appreciate, and listen tirelessly, they have in effect fulfilled dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā. Moreover, they can reveal and explicate [the teachings] to others and can have them train accordingly.”
The Buddha asked Mañjuśrī, “In your opinion, what is meant by attaining anuttara-samyak-saṁbodhi and by abiding in anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “I have no anuttara-samyak-saṁbodhi to attain, nor do I abide in the Buddha Vehicle. Then how should I attain anuttara-samyak-saṁbodhi? What I describe is only the appearance of bodhi.”
The Buddha praised Mañjuśrī, “Very good! Very good! You have so skillfully explained the meaning of this profound Dharma. You have long planted your roots of goodness under past Buddhas, training with purity in the Brahma way of life according to the dharma of no appearance.”
Mañjuśrī replied, “If one sees appearances, then one can speak of no appearance. I now see neither appearance nor no appearance. How can I be said to train in the Brahma way of life according to the dharma of no appearance?”
The Buddha asked Mañjuśrī, “Do you see voice-hearers’ precepts?”
“Yes, I see them.”
The Buddha asked, “How do you see them?”
Mañjuśrī replied, “I do not hold the view of ordinary beings, the view of holy beings, the view of those who are still learning, or the view of those who have nothing more to learn. Nor do I hold the great view, the small view, the view to overcome, or the view not to overcome. I hold neither a view nor its opposite view.”
Śāriputra said to Mañjuśrī, “This is how you view the Voice-Hearer Vehicle. How do you view the Buddha Vehicle?”
Mañjuśrī said, “I do not see the dharma of bodhi. Nor do I see anyone training for bodhi or attaining bodhi.”
Śāriputra asked Mañjuśrī, “What is called Buddha? How does one observe a Buddha?”
Mañjuśrī asked, “What is self?”
Śāriputra replied, “Self is only a name, and the appearance of a name is empty.”
Mañjuśrī said, “Indeed! Indeed! Just as self is only a name, so too Buddha is only a name. Realizing the emptiness of a name is bodhi. One should seek bodhi without using names. The appearance of bodhi is free from words. Why? Words and bodhi are both empty.
“Furthermore, Śāriputra, you ask me what is called Buddha and how one should observe a Buddha. That which has neither birth nor death, neither names nor appearances, and is neither coming nor going, is called Buddha. As one observes the true reality of one’s own body, in the same way one observes a Buddha. Only the wise can understand that this is called observing a Buddha.”
Then Śāriputra said to the Buddha, “World-Honored One, prajñā-pāramitā as pronounced by Mañjuśrī is not understandable or knowable to novice Bodhisattvas.”
Mañjuśrī said, “Not only novice Bodhisattvas are unable to know it, but even riders of the Two Vehicles who have accomplished their undertaking [for Arhatship or Pratyekabuddhahood] are unable to understand and know it. No one can know the Dharma expounded in this way. Why not? The appearance of bodhi cannot be known through such dharmas as seeing, hearing, capturing, thinking, speaking, or listening. Bodhi is empty and silent in nature and appearance, with no birth, no death, no attaining, no knowing, no shape, and no form. How can there be an attainer of bodhi?”
Śāriputra asked Mañjuśrī, “Has not the Buddha, in the dharma realm, attained anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “No, Śāriputra. Why not? The World-Honored One is the dharma realm. Verifying the dharma realm by means of the dharma realm would be a contradiction. Śāriputra, the appearance of the dharma realm is bodhi. Why? In the dharma realm, sentient beings have no appearances because all dharmas are empty. The emptiness of all dharmas is bodhi, which is non-dual and free from differentiation. Śāriputra, without differentiation, there is no knower. Without a knower, there are no words. Without words, there is neither existence nor nonexistence, neither knowing nor not knowing. This is true for all dharmas. Why? Dharmas cannot be identified by locations, which imply a definite nature. For example, the sinful appearance of the [five] rebellious acts is inconceivable. Why? Because the true reality of dharmas is indestructible. Thus, the sin of committing a rebellious act has no self-essence. True reality is neither reborn in heaven nor fallen into hell, nor does it enter nirvāṇa. Why not? All karmic conditions abide in true reality, which is neither coming nor going, neither cause nor effect. Why? The dharma realm has no edge, neither front nor back. Therefore, Śāriputra, [in true reality] pure spiritual trainees do not enter nirvāṇa, and bhikṣus with grave sins do not fall into hell. They are neither worthy nor unworthy of offerings, neither ending nor not ending their afflictions. Why not? All dharmas abide in equality [in emptiness].”
Śāriputra asked, “What is called the unwavering Endurance in the Realization of the No Birth of Dharmas?”
Mañjuśrī replied, “Not seeing the appearance of birth or death in even a speck of dharma is called the unwavering Endurance in the Realization of the No Birth of Dharmas.”
Śāriputra asked, “Who is called a bhikṣu who does not overcome?”
Mañjuśrī replied, “An Arhat, who has no more afflictions to discharge, is the one who does not overcome. Why? All his afflictions have been eradicated and, with nothing to overcome, he is called the one who does not overcome. Those who take fallible mental actions are called ordinary beings. Why? Ordinary beings do not act in accord with the dharma realm and, therefore, are called the fallible ones.”
Śāriputra said, “Very good! Very good! You now have well explained to me the meaning of an Arhat, who has ended his afflictions and the discharges thereof.”
Mañjuśrī said, “Indeed! Indeed! I am a true Arhat, who has ended his afflictions. Why? I have crushed the desire for the Voice-Hearer Vehicle and the desire for the Pratyekabuddha Vehicle. For this reason, I am called an Arhat, who has ended his afflictions.”
The Buddha asked Mañjuśrī, “When a Bodhisattva sits in a bodhimaṇḍa, does he attain anuttara-samyak-saṁbodhi?”
Mañjuśrī replied, “When a Bodhisattva sits in a bodhimaṇḍa, he does not attain anuttara-samyak-saṁbodhi. Why not? The appearance of bodhi is true suchness. Not finding a speck of dharma to capture is called anuttara-samyak-saṁbodhi. Because bodhi has no appearance, who can sit and who can rise? For this reason, I see neither a Bodhisattva sitting in a bodhimaṇḍa nor anyone realizing anuttara-samyak-saṁbodhi.”
Mañjuśrī said to the Buddha, “World-Honored One, bodhi is the five rebellious acts, and the five rebellious acts [in true reality] are bodhi. Why? Bodhi and the five rebellious acts [in true reality] are free from duality because there is neither learning nor learner, neither perceiving nor perceiver, neither knowing nor knower, neither differentiating nor differentiator. These appearances are called bodhi. In the same way one should view the appearances of the five rebellious acts. If there are those who say that they see bodhi and have attained it, we should know that they are the ones with exceeding arrogance.”
The World-Honored One asked Mañjuśrī, “Would you say that I am the Thus-Come One, and address me as the Tathāgata?”
Mañjuśrī responded, “No, World-Honored One, I would not say that [the name] Tathāgata is the Thus-Come One. Suchness does not have an appearance that can be called suchness. Nor is there Tathāgata wisdom that can know suchness. Why not? The Tathāgata and His wisdom are free from duality. Because emptiness is Tathāgata, which is only a name, what should I say is the Tathāgata?”
The Buddha asked Mañjuśrī, “Do you doubt the Tathāgata?”
Mañjuśrī replied, “No, World-Honored One, I have no doubt because, in my observation, the Tathāgata, with neither birth nor death, does not have a definite nature.”
The Buddha asked Mañjuśrī, “Would you say that the Tathāgata has appeared in the world?”
Mañjuśrī replied, “If the Tathāgata appeared in the world, the entire dharma realm would also appear.”
The Buddha asked Mañjuśrī, “Would you say that Buddhas as numerous as the sands of the Ganges have entered parinirvāṇa?”
Mañjuśrī replied, “Buddhas have the one appearance, the inconceivable appearance.”
The Buddha agreed with Mañjuśrī, “Indeed! Indeed! Buddhas have the one appearance, the inconceivable appearance.”
Mañjuśrī asked the Buddha, “World-Honored One, is the Buddha now staying in this world?”
The Buddha answered Mañjuśrī, “Indeed! Indeed!”
Mañjuśrī said, “If the Buddha were staying in this world, then Buddhas as numerous as the sands of the Ganges would also stay in their worlds. Why? All Buddhas have the same one appearance, the inconceivable appearance. The inconceivable appearance has neither birth nor death. If future Buddhas were to appear in their worlds, then all Buddhas [of the past, present, and future] would also appear in their worlds. Why? In what is inconceivable, there is no appearance of past, future, or present. However, sentient beings are attached to their perceptions, and they say that there are Buddhas who appear in the world and Buddhas who enter nirvāṇa.”
The Buddha told Mañjuśrī, “This is the understanding of Tathāgatas, Arhats, and Bodhisattvas at the level of avinivartanīya. Why? These three types of beings, having heard the profound Dharma, are able neither to criticize nor to praise it.”
Mañjuśrī agreed with the Buddha, “World-Honored One, who could criticize and who could praise the inconceivable Dharma?”
The Buddha told Mañjuśrī, “Tathāgatas are inconceivable, and ordinary beings are inconceivable.”
Mañjuśrī asked the Buddha, “Are ordinary beings also inconceivable?”
The Buddha replied, “They too are inconceivable. Why? All mental appearances are inconceivable.”
Mañjuśrī said, “If you say that Tathāgatas are inconceivable and that ordinary beings are also inconceivable, then innumerable Buddhas are just fatiguing themselves seeking nirvāṇa. Why? Inconceivable dharmas are nirvāṇa, with no difference.”
Mañjuśrī said, “Such inconceivability of ordinary beings and of Buddhas can be understood only by good men and good women who have long developed roots of goodness and stayed near beneficent learned friends.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to be the superb one among sentient beings?”
Mañjuśrī replied, “I want the Tathāgata to be the foremost among sentient beings. However, sentient beings’ appearances cannot be captured”
The Buddha asked, “Do you want the Tathāgata to acquire the inconceivable Dharma?”
Mañjuśrī replied, “I want the Tathāgata to acquire the inconceivable Dharma without [taking it as] a dharma of accomplishment.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to expound the Dharma and to teach and transform sentient beings?”
Mañjuśrī replied to the Buddha, “I want the Tathāgata to expound the Dharma and to teach and transform sentient beings. Yet neither the speaker nor the listener can be captured. Why not? Because they abide in the dharma realm. Sentient beings in the dharma realm have no differentiated appearances.”
The Buddha asked Mañjuśrī, “Do you want the Tathāgata to be the unexcelled fortune field?”
Mañjuśrī replied, “The Tathāgata, with the appearance of endlessness, is the endless fortune field. The appearance of endlessness is the unexcelled fortune field. Because [the Tathāgata] is neither a fortune field nor a non-fortune field, He is called the fortune field. Because He has no appearances, such as light or dark, birth or death, He is called the fortune field. If one can understand the appearances of the fortune field in this way, the seeds of goodness one plants deeply will neither increase nor decrease.”
The Buddha asked Mañjuśrī, “Why do the planted seeds neither increase nor decrease?”
Mañjuśrī replied, “The appearances of the fortune field are inconceivable. Cultivating goodness in the field in accordance with the Dharma is also inconceivable. Planting seeds in this way is called no increase and no decrease, and it is also the unexcelled, superb fortune field.”
Then, by virtue of the Buddha’s spiritual power, the great earth quaked in six ways, manifesting the appearances of impermanence. Sixteen thousand people achieved the Endurance in the Realization of the No Birth of Dharmas. Moreover, 700 bhikṣus, 3,000 upāsakas, 40,000 upāsikās, and 60 koṭi nayuta gods of the six desire heavens, in the midst of dharmas, discarded their defilements and acquired the pure Dharma-eye.
Fascicle 2 (of 2)
At that time Ānanda rose from his seat, bared his right shoulder, and knelt on his right knee. He asked the Buddha, “World-Honored One, why did this great earth quake in six ways?”
The Buddha answered Ānanda, “It displayed this auspicious sign because I said that the fortune field had no differentiated appearances. When past Buddhas pronounced in this place the appearances of the fortune field to benefit sentient beings, the entire world also quaked in six ways.”
Śāriputra said to the Buddha, “World-Honored One, Mañjuśrī is inconceivable. Why? Because the dharma appearances he has explained are inconceivable.”
The Buddha praised Mañjuśrī, “Indeed! Indeed! Just as Śāriputra says, what you have said is truly inconceivable.”
Mañjuśrī said to the Buddha, “World-Honored One, the inconceivable is ineffable, and the conceivable is also ineffable. Conceivable and inconceivable natures are both ineffable. All appearances of sound are neither conceivable nor inconceivable.”
The Buddha asked, “You have entered the inconceivable samādhi?”
Mañjuśrī replied, “No, World-Honored One, I am the inconceivable. Not seeing a mind that can conceive, how can I be said to enter the inconceivable samādhi? When I first activated the bodhi mind, I resolved to enter this samādhi. Now I think that I have entered this samādhi without any mental appearances. To learn archery, a student has to practice for a long time to acquire the skill. Because of his longtime practice, he now shoots without using his mind, and all his arrows hit the target. I have trained in the same way. When I started learning the inconceivable samādhi, I had to focus my mind on one object. After practicing for a long time, I have come to accomplishment. I now am constantly in this samādhi without thinking.”
Śāriputra asked Mañjuśrī, “Is there a silent samādhi that is more wonderful?”
Mañjuśrī replied, “If there were actually an inconceivable samādhi, you could then ask for a silent samādhi. According to my understanding, even the inconceivable samādhi cannot be captured, so how can you ask for a silent samādhi?”
Śāriputra asked, “The inconceivable samādhi cannot be attained?”
Mañjuśrī replied, “The conceivable samādhi has an attainable appearance while the inconceivable samādhi has an unattainable appearance. All sentient beings have attained the inconceivable samādhi. Why? It is called the inconceivable samādhi because all mental appearances are not the [true] mind. Therefore, the [mental] appearances of all sentient beings and the appearance of the inconceivable samādhi are the same, not different.”
The Buddha praised Mañjuśrī, “Very good! Very good! You have long planted your roots of goodness under Buddhas and trained with purity in the Brahma way of life. So you are able to expound such a profound samādhi. Are you now settled in prajñā-pāramitā?”
Mañjuśrī said, “If I could say that I abide in prajñā-pāramitā, this would be a perception founded on the view that one has a self. Abiding in a perception founded on the view that one has a self means that prajñā-pāramitā has a location. That I do not abide in prajñā-pāramitā is also [a perception] founded on the view that one has a self, and is a location as well. Free from these two locations [subject and object], I abide in non-abiding, like Buddhas abiding in the inconceivable state of peace and silence. Such an inconceivable state is called the dwelling of prajñā-pāramitā. In the dwelling of prajñā-pāramitā, all dharmas have neither appearance nor act.
“Prajñā-pāramitā is inconceivable. The inconceivable state is the dharma realm, which has no appearance. Having no appearance is the inconceivable state; the inconceivable state is prajñā-pāramitā. Prajñā-pāramitā and the dharma realm are the same, not distinct. Having neither differentiation nor appearance is the dharma realm; the dharma realm is the realm of prajñā-pāramitā. The realm of prajñā-pāramitā is the inconceivable state; the inconceivable state is the realm of no birth and no death.”
Mañjuśrī continued, “The realm of a Tathāgata and the realm of self are the appearance of non-duality. Those who cultivate prajñā-pāramitā in this way do not seek bodhi. Why not? Bodhi, which is free from appearances, is prajñā-pāramitā.
“World-Honored One, to know the appearances of self means not to be captivated by it. Not knowing and not being captivated by anything is what Buddhas know. The inconceivable [state of] not knowing and not being captivated by anything is what Buddhas know. Why? They know that the true nature of everything has no appearance. Then what drives the dharma realm? What in its true nature has neither self-essence nor attachment is called no thing2 and is free from location, dependency, and fixity. Freedom from location, dependency, and fixity means having neither birth nor death; having neither birth nor death is the virtue of any saṁskṛta or asaṁskṛta dharma. With this knowledge, one will not elicit perception. Without perception, how can one know the virtue of any saṁskṛta or asaṁskṛta dharma? Not knowing3 is the inconceivable state. The inconceivable state is what Buddhas know, such as neither grasping nor not grasping, seeing neither the appearance of past, present, or future, nor the appearance of coming or going, and grasping neither birth nor death, neither cessation nor perpetuity, neither arising nor acting. This knowledge is called the true wisdom-knowledge, the inconceivable wisdom-knowledge. Like the open sky, with neither appearances nor features, in unequaled equality, it makes no comparison, neither this against that nor good against evil.”
The Buddha told Mañjuśrī, “This knowledge is called the wisdom-knowledge that never fades.”
Mañjuśrī said, “The wisdom-knowledge of no act is also called the wisdom-knowledge that never fades, but it is like gold ore, which has to be processed in order to know whether it is good or bad. If gold is not refined, there is no way to know [its quality]. The same is true for the appearance of the wisdom-knowledge that never fades. One needs to go through the experience in not thinking, not being captivated, not arising, and not acting. When one’s mind is completely quiet, neither rising nor falling, then it will be revealed.”
Then the Buddha said to Mañjuśrī, “When Tathāgatas speak of their own wisdom-knowledge, who can believe it?”
Mañjuśrī said, “Such wisdom-knowledge is neither the dharma of nirvāṇa nor the dharma of saṁsāra. It is the way of silence and the way of stillness, neither annihilating greed, anger, and delusion, nor not annihilating them. Why? [Wisdom-knowledge] is endless and indestructible, neither apart from saṁsāra nor together with it. It is acquired through neither training nor not training for bodhi. This understanding is called the right belief.”
The Buddha praised Mañjuśrī, “Very good! Very good! What you say is a profound understanding of its meaning.”
Then Mahākāśyapa asked the Buddha, “World-Honored One, if such profound true Dharma is pronounced in future times, who will be able to believe, understand, and accept it, and to practice it accordingly?”
The Buddha replied to Mahākāśyapa, “If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who have heard this sūtra in this assembly hear this Dharma in future times, they definitely will believe and understand it. They will be able to read and recite this [sūtra of] profound prajñā-pāramitā, to accept and uphold it, and to expound it to others. As an analogy, an elder who has lost his precious jewel feels sad and distressed. If he retrieves it later, he will be very joyous. Therefore, Kāśyapa, likewise will be the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās in this assembly. They have the mind of faith and delight. If they do not hear the Dharma, they will feel distressed. If they come to hear it, they will, with great joy, believe and understand it, accept and uphold it, and always delight in reading and reciting it. Know that these people in effect see Buddhas and that they in effect serve and make offerings to Buddhas.”
The Buddha told Mahākāśyapa, “As an analogy, when gods in Trayastriṁśa Heaven see the buds of the celestial pārijāta tree emerge, they are elated. They know that this tree’s buds will soon open into full bloom. Likewise, if, among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, there are those who can believe and understand the prajñā-pāramitā they have heard, they too will soon bring the entire Buddha Dharma to bloom. If in future times, among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, there are those who, after hearing this prajñā-pāramitā, can believe and accept it, and read and recite it, without regret or bafflement, know that they have already heard and accepted this sūtra in this assembly. They will also be able to pronounce and circulate it widely to the public in towns and cities. Know that they will be protected and remembered by Buddhas. If, among good men and good women, there are those who can believe and delight in this profound prajñā-pāramitā without doubts, they must have long trained and learned under past Buddhas, and planted their roots of goodness.
“As an analogy, a man stringing beads with his hands suddenly comes across an unexcelled genuine jewel. His heart is filled with great joy. Know that this person must have seen [such a jewel before]. Therefore, Kāśyapa, when good men or good women who are learning other dharmas suddenly come across the profound prajñā-pāramitā, if they rejoice in the same way, know that they must have heard it before. Suppose there are sentient beings that, after hearing the profound prajñā-pāramitā, can believe and accept it with great joy in their hearts. They too must have served innumerable Buddhas, from whom they must have heard prajñā-pāramitā, which they must have studied and cultivated.
“As an analogy, a person has passed and seen a city or a town. Later on, he hears others praise how lovely in this city are the gardens, ponds, fountains, flowers, fruits, and trees, as well as the male and female residents, and he is very happy to hear these things. He even asks them to describe this city with its gardens, beautiful decorations, various flowers, ponds and fountains, an abundance of sweet fruits, various kinds of wonders, and all the lovely things. After hearing these descriptions again, this person will be even happier. Those who react in the same way as this person must have seen it before. If, among good men and good women, there are those who, upon hearing prajñā-pāramitā, are able to listen and accept it with faith, to feel joy, to delight in hearing it tirelessly, and even to ask for repetitions, know that they have already heard prajñā-pāramitā from Mañjuśrī.”
Mahākāśyapa said to the Buddha, “World-Honored One, if in future times, among good men and good women, there are those who, having heard this profound prajñā-pāramitā, listen and accept it with faith and delight, we should know by this indication that they too have heard it from past Buddhas, and have studied and cultivated it.”
Mañjuśrī said to the Buddha, “World-Honored One, the Buddha says that dharmas have neither appearance nor act and are inherently in nirvāṇa. If good men or good women can truly understand this meaning and pronounce it as heard, they will be praised by Tathāgatas. Their statement, consistent with dharma appearances, in effect is the pronouncement of Buddhas. It is called the glowing appearance of prajñā-pāramitā, also called the glowing totality of the Buddha Dharma, and it reveals true reality in an inconceivable way.”
The Buddha told Mañjuśrī, “When I was walking the Bodhisattva Way, I developed my roots of goodness. Those who aspire to stand on the Ground of Avinivartanīya should learn prajñā-pāramitā. Those who aspire to attain anuttara-samyak-saṁbodhi should learn prajñā-pāramitā. If good men and good women aspire to understand all dharma appearances and to know the equality in sentient beings’ mental realm, they should learn prajñā-pāramitā. Mañjuśrī, those who aspire to learn the entire Buddha Dharma without obstructions should learn prajñā-pāramitā. Those who aspire to understand, upon Buddhas’ attainment of anuttara-samyak-saṁbodhi, their sublime appearance, majestic deportment, and innumerable Dharma procedures should learn prajñā-pāramitā. Those who aspire to know, before Buddhas’ attainment of anuttara-samyak-saṁbodhi, their appearance, deportment, and Dharma procedures should also learn prajñā-pāramitā. Why? In the dharma of emptiness, one does not perceive Buddhas, bodhi, and so forth. If, among good men and good women, there are those who aspire to know such appearances without doubts, they should learn prajñā-pāramitā. Why? In [cultivating] prajñā-pāramitā, one does not see dharmas as born or dead, pure or impure. Therefore, good men and good women should learn prajñā-pāramitā in this way. Those who aspire to know that all dharmas have no such appearance as past, present, or future should learn prajñā-pāramitā. Why? In nature and appearance, the dharma realm does not have past, present, or future. Those who aspire to know, without hindrances in their minds, that all dharmas constitute the dharma realm should learn prajñā-pāramitā. Those who aspire to hear the three turnings of the Dharma wheel in the twelve appearances, and to know them through self-realization, without grasping them or being captivated by them, should learn prajñā-pāramitā. Those who aspire to invoke the mind of lovingkindness for sheltering all sentient beings everywhere without a limit, without thinking of sentient beings’ appearances, should learn prajñā-pāramitā. Those who aspire neither to dispute with sentient beings nor to grasp the appearance of no dispute should learn prajñā-pāramitā. Those who aspire to know a Buddha’s Ten Powers, such as knowing right or wrong in any situation, to know His Four Fearlessnesses, to abide in His wisdom-knowledge, and to acquire unimpeded eloquence, should learn prajñā-pāramitā.”
Mañjuśrī said to the Buddha, “World-Honored One, I correctly observe dharmas and find them to be asaṁskṛta, with no appearance, no attainment, no benefit, no birth, no death, no coming, no going, no knower, no perceiver, and no doer. I see neither prajñā-pāramitā nor the state of prajñā-pāramitā, neither realization nor no realization. I make no differentiation, nor any ludicrous statement. All dharmas are endless, apart from ending. There is no dharma of ordinary beings, no dharma of voice-hearers, no dharma of Pratyekabuddhas, and no dharma of Buddhas. There is neither attainment nor no attainment, neither saṁsāra to abandon nor nirvāṇa to realize, neither the conceivable nor the inconceivable, neither act nor no act. Such are dharma appearances! Then how does one learn prajñā-pāramitā?”
The Buddha told Mañjuśrī, “Knowing such dharma appearances is called learning prajñā-pāramitā. If Bodhisattva-Mahāsattvas aspire to learn the Samādhi of Bodhi Command because, after learning it, they can illuminate the entire profound Buddha Dharma, know the names of all Buddhas, and understand their worlds, without obstructions, they should learn prajñā-pāramitā as explained by Mañjuśrī.”
Mañjuśrī asked the Buddha, “Why is it called prajñā-pāramitā?”
The Buddha replied, “Prajñā-pāramitā is boundless, limitless, nameless, and with neither appearance nor conception. Like the dharma realm, which has no divisions or limits, it has neither refuge nor no [safe] island, neither merit nor demerit, neither light nor dark. It is called prajñā-pāramitā, also called the action field of Bodhisattva-Mahāsattvas. Being neither the action field nor the no-action field, in the One Vehicle, it is called the no-action field. Why? It is the field of neither perception nor action.”
Mañjuśrī asked the Buddha, “World-Honored One, what actions can one take to attain anuttara-samyak-saṁbodhi quickly?”
The Buddha replied, “Mañjuśrī, those who cultivate prajñā-pāramitā as explained will quickly attain anuttara-samyak-saṁbodhi. Furthermore, there is the Samādhi of the One Action. If good men or good women train in this samādhi, they will also quickly attain anuttara-samyak-saṁbodhi.”
Mañjuśrī asked, “World-Honored One, what is called the One Action Samādhi?”
The Buddha replied, “The dharma realm has only one appearance. Focusing one’s mind on the dharma realm is called the One Action Samādhi. If, among good men and good women, there are those who aspire to enter the One Action Samādhi, they should first hear prajñā-pāramitā and next train and learn it accordingly. Then they will be able to enter the One Action Samādhi, which fits the conditions of the dharma realm—indestructible, inconceivable, with no regress, no hindrance, and no appearance. If good men or good women aspire to enter the One Action Samādhi, they should sit properly in an open place, facing the direction of a Buddha, abandon distracting thoughts and appearances, focus their minds on that Buddha, and keep saying His name. If they can continue, thought after thought, thinking of one Buddha, they will be able to see, in their thinking, past, future, and present Buddhas. Why? The merit acquired from thinking of one Buddha is immeasurable and boundless, no different from the merit acquired from thinking of innumerable Buddhas or thinking of the inconceivable Buddha Dharma. They all will realize true suchness and attain the perfect enlightenment, acquiring immeasurable merit and eloquence. Those who enter the One Action Samādhi in this way will know that there are no differentiated appearances in the dharma realm of Buddhas, who are as numerous as the sands of the Ganges. Although among the voice-hearers, Ānanda is the foremost in the Buddha Dharma he has heard, in his total retention of memory, and in his eloquence and wisdom, but his attainment has a measure and a limit. If one has attained the One Action Samādhi, one will be able to differentiate one by one the Dharma Doors in the sūtras and to know them all, without obstructions. One will be able to expound them day and night unceasingly with wisdom and eloquence. By comparison, Ānanda’s eloquence and hearing much [of the Dharma] are not even one hundred-thousandth thereof. Bodhisattva-Mahāsattvas should think this thought: ‘How should I acquire this One Action Samādhi, which will bring inconceivable merit and innumerable [good] names?’”
The Buddha continued, “Bodhisattva-Mahāsattvas should always think of the One Action Samādhi and assiduously make energetic progress, never negligent or indolent. Through step-by-step gradual training and learning, they will enter the One Action Samādhi, as evidenced by their inconceivable merit. However, those who malign the true Dharma or disbelieve that hindrances are caused by evil karmas will not be able to enter it.
“Moreover, Mañjuśrī, as an analogy, a person has acquired a precious bead, and he shows it to the jeweler. The jeweler says that it is a priceless genuine jewel. He then asks the jeweler, ‘Polish it for me. Do not let it lose its luster and color.’ After the jeweler has polished it, this precious bead becomes brilliant and transparent throughout. Mañjuśrī, if good men or good women train in the One Action Samādhi in order to acquire inconceivable merit and innumerable [good] names, in the course of their training, they will know dharma appearances with clear understanding, without obstructions. Their merit will grow in the same way. Mañjuśrī, using the sun as an example, its light is pervasive and not diminishing. Likewise, if one attains the One Action Samādhi, one will acquire all merits without any shortfall, like the sunlight illuminating the Buddha Dharma. Mañjuśrī, the Dharma I have pronounced is all in the one flavor apart from flavors, which is the flavor of liberation, the flavor of silence and stillness. If good men and good women have attained this One Action Samādhi, what they expound will also be in the one flavor apart from flavors, which is the flavor of liberation, the flavor of silence and stillness, completely in accordance with the true Dharma, without error or mistake. Mañjuśrī, Bodhisattva-Mahāsattvas who have attained this One Action Samādhi will all fulfill the [Thirty-Seven] Elements of Bodhi and quickly attain anuttara-samyak-saṁbodhi.
“Furthermore, Mañjuśrī, Bodhisattva-Mahāsattvas who see in the dharma realm neither differentiated appearances nor the one appearance will quickly attain the inconceivable anuttara-samyak-saṁbodhi. Those who know that in bodhi there is no attainment of Buddhahood will quickly attain anuttara-samyak-saṁbodhi. Those who can endure, without shock, fear, or doubt, their belief that all dharmas are the Buddha Dharma will quickly attain anuttara-samyak-saṁbodhi.”
Mañjuśrī asked the Buddha, “World-Honored One, can one quickly attain anuttara-samyak-saṁbodhi through such causes?”
The Buddha replied, “Anuttara-samyak-saṁbodhi is attained through neither causes nor no causes. Why? The inconceivable state is realized through neither causes nor no causes. If good men and good women who have heard these words do not become negligent or indolent, know that they have already planted their roots of goodness under past Buddhas. Therefore, if bhikṣus and bhikṣuṇīs who have heard this profound prajñā-pāramitā are not shocked or terrified, they have truly renounced family life to follow the Buddha. If upāsakas and upāsikās who have heard this profound prajñā-pāramitā are not shocked or terrified, they have truly taken refuge [in the Buddha].
“Mañjuśrī, good men or good women who do not study the profound prajñā-pāramitā are not training by means of the Buddha Vehicle. Taking the great earth as an example, all medicinal plants must grow from the earth. Mañjuśrī, likewise the roots of goodness of Bodhisattva-Mahāsattvas must depend on prajñā-pāramitā to develop, so that their attainment of anuttara-samyak-saṁbodhi will have no obstructions.”
Mañjuśrī asked the Buddha, “World-Honored One, in Jambudvīpa’s cities and towns, where should we pronounce such profound prajñā-pāramitā?”
The Buddha told Mañjuśrī, “Suppose those who have heard prajñā-pāramitā in this assembly vow that in future lives they will always respond to prajñā-pāramitā in order to strengthen their faith and understanding, and that they will be able to hear this sūtra again. Know that those people did not come with small roots of goodness because they are capable of accepting and appreciating what they hear. Mañjuśrī, if there are those who have heard prajñā-pāramitā from you, they should say this: ‘In prajñā-pāramitā, there is no dharma of voice-hearers, no dharma of Pratyekabuddhas, no dharma of Bodhisattvas, and no dharma of Buddhas. Nor is there the dharma of ordinary beings or the dharma of saṁsāra.’”
Mañjuśrī said to the Buddha, “World-Honored One, if bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās ask me, ‘How does the Tathāgata pronounce prajñā-pāramitā?’ I should reply, ‘Given that dharmas do not have the appearance of dispute, how should the Tathāgata pronounce prajñā-pāramitā? He does not see dharmas to dispute over, nor does he see that the minds and consciousnesses of sentient beings can know [dharmas].’
“Moreover, World-Honored One, I should also pronounce the ultimate reality. Why? All dharma appearances equally abide in true reality. Arhatship is not a particularly superb dharma. Why not? The dharma of Arhats and the dharma of ordinary beings are neither the same nor different. Furthermore, World-Honored One, according to the Dharma explained in this way, no sentient being has already realized nirvāṇa, is realizing it, or will realize it. Why not? Sentient beings do not have definite appearances.”
Mañjuśrī continued, “If there are those who wish to hear prajñā-pāramitā. I will tell them that listeners do not think of, hear, or capture anything, nor are they captivated by anything, just like a magically conjured person who never differentiates. This statement is a true teaching of the Dharma. Therefore, listeners should not construct dual appearances [subject and object]. They should train in the Buddha Dharma without abandoning other views, and they should neither grasp the Buddha Dharma nor abandon the dharma of ordinary beings. Why? Buddhas and ordinary beings as two dharmas have empty appearances, beyond grasping or abandoning. When someone asks me, I give these answers, thus comforting him and setting him [on the right path]. Good men and good women should ask such questions and abide in this way with their minds not regressing or baffled. They should speak of dharma appearances in accord with prajñā-pāramitā.”
Then the World-Honored One praised Mañjuśrī, “Very good! Very good! Just as you say, if good men and good women wish to see Buddhas, they should learn prajñā-pāramitā. If they wish to serve Buddhas and to make offerings to them in accordance with the Dharma, they should learn prajñā-pāramitā. If they wish to say that the Tathāgata is the World-Honored One to them, they should learn prajñā-pāramitā. Even if they wish to say that the Tathāgata is not the World-Honored One to them, they should learn prajñā-pāramitā. If they wish to attain anuttara-samyak-saṁbodhi, they should learn prajñā-pāramitā. Even if they do not wish to attain anuttara-samyak-saṁbodhi, they should learn prajñā-pāramitā. If they wish to attain all samādhis, they should learn prajñā-pāramitā. Even if they do not wish to attain all samādhis, they should learn prajñā-pāramitā. Why? Because the Samādhi of No Act has no varied appearances and because dharmas have neither birth nor death. If there are those who wish to know that all dharmas are false names, they should learn prajñā-pāramitā. If those who wish to know, with their minds not regressing or baffled, that all sentient beings that train in the Bodhi Way do not seek the appearance of bodhi, they should learn prajñā-pāramitā. Why? Because all dharmas are the appearance of bodhi. If there are those who wish, with their minds not regressing or baffled, to know the appearances of sentient beings’ actions and no actions, and to know that having no action is bodhi, that bodhi is the dharma realm, and that the dharma realm is true reality, they should learn prajñā-pāramitā. If there are those who wish to know that all Tathāgatas’ transcendental powers and magical displays have neither appearances nor obstructions, nor locations, they should learn prajñā-pāramitā.”
The Buddha told Mañjuśrī, “If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās do not wish to go down the evil life-paths, they should learn a four-verse stanza on prajñā-pāramitā, accept and uphold it, read and recite it, and explain it to others in accord with true reality. Know that these good men and good women will definitely attain anuttara-samyak-saṁbodhi and reside in Buddha Lands. If there are those who, upon hearing this prajñā-pāramitā, are not shocked or terrified, but elicit faith and understanding from their minds, know that they are sanctified by Buddhas with a seal, the Mahāyāna Dharma Seal held only by Buddhas. If good men or good women learn this Dharma Seal, they will transcend not only the evil life-journeys but also the paths of voice-hearers and Pratyekabuddhas.”
At that time the god-king of the Thirty-three Heavens, as an offering to prajñā-pāramitā, the Tathāgata, and Mañjuśrī, brought wonderful celestial flowers of utpala, kumuda, puṇḍarīka, and māndarāva, as well as celestial sandalwood incense, powdered incense, various kinds of golden jewelry, and celestial music. After showering such offerings over them, he said, “I wish always to learn the Prajñā-Pāramitā Dharma Seal.”
The god-king Śakro-Devānām-Indra then made this vow: “I pray that the good men and good women in Jambudvīpa can always hear this sūtra, the definitive Buddha Dharma, and that they will believe and understand it, accept and uphold it, read and recite it, and expound it to others. Let all the gods protect and support them.”
At that time the Buddha told Śakro-Devānām-Indra, “Kauśika, indeed, indeed, these good men and good women will definitely attain Buddha bodhi.”
Mañjuśrī said to the Buddha, “World-Honored One, good men and good women who accept and uphold [this sūtra] in this way will acquire great benefits and immeasurable merit.”
Then, by virtue of the Buddha’s spiritual power, the entire great earth quaked in six ways. The Buddha smiled as He emitted great radiance, illuminating everywhere in the Three-Thousand Large Thousandfold World. Mañjuśrī said to the Buddha, “World-Honored One, this is the appearance of the Tathāgata’s sealing of prajñā-pāramitā.”
The Buddha said, “Mañjuśrī, indeed, indeed. This auspicious sign always appears after prajñā-pāramitā is pronounced. It is for sealing prajñā-pāramitā and for enabling people to accept and uphold it, not to praise or criticize it. Why? The appearance-free Dharma Seal is beyond praise or criticism. I now, with this Dharma Seal, keep celestial māras from finding any opportunity [to make trouble].”
After the Buddha finished these words, great Bodhisattvas and the four groups of disciples, having heard the explanation of prajñā-pāramitā, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.
—Sūtra of Mahā-Prajñā-Pāramitā Pronounced by Mañjuśrī Bodhisattva
Translated from the digital Chinese Canon (T08n0232)
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