lake of lotus (22)-the application of wisdom-the wisdom in directing one's dharma practice (22)-by...

8/12/2019 Lake of Lotus (22)-The Application of Wisdom-The Wisdom in Directing One's Dharma Practice (22)-By Vajra Master

1/12


2/12

plans. In this way, this would enablethe limited resources to become ever-renewing, inexhaustible and of unusualvalue for money within a limited frameworkof time and space (please refer to Issue 6 ofthe Lake of Lotus).

(iii) Strength and Weakness: Every personhas his/her own strengths, merits, skills,as well as his/her weaknesses and theAchilles heel (weakest point). In order toachieve success of any objective or ofany plan, one must be very clear of onesown strengths and weaknesses; and thenthrough various skillful arrangements, tryto complement and make use of onesstrengths and weaknesses in designingthe contents and procedures of the

plans. This is an important strategy ineliminating and deploying the plans, andthus should not be underestimated(pleaserefer to Issue 7 of the Lake of Lotus).

(iv) The Factors of Time and Effectiveness (1):In drawing up any plan, one must takeinto account the planning of time. Theprinciples for the usages and wastages oftime must be clear, and have to be linkedup with the effectiveness of the plan.Hence, time should be spent on those

plans which are most effective and canbring the highest rate of return. One shouldprioritize ones different plans accordingto the long or short durations of time usedand their relative effectiveness. Plansthat require one to put in a lot of time andeffort, but with low rates of return and loweffectiveness, should be scrapped. Oneshould rene and improve ones plans bymaking reference to the principles for theusages and wastages of time. This is amajor directionin the selecting, eliminating

and rening process of ones plans(please refer to Issue 8 of the Lake ofLotus).

(v) The Factors of Time and Effectiveness(2): Due to the simple fact that one hasonly very limited time and energyin ones lifetime, and if ones own objectiveis either to be liberated from the cycle oftransmigration (known as Samsara inSanskrit), or to attain full enlightenment(Buddhahood) within this very life, then

your planning of time and the principlesfor the usages and wastages of time forthis life will become one of the critical pointsin determining whether you would succeedor fail. Hence one must be very cautiousand rational about this. If your objective is

to be reborn into the Buddhas Pure Landwithin this lifetime, then you would havehad greater exibility in the handling of yourplanning of time and the principles for theusages and wastages of time, but they stillshould not be neglected. Hence, what willbe the most wise and effective way in theplanning of time for ones life while oneis on the path for Dharma practice?......(please refer to Issue 9 of the Lake ofLotus).

(vi) The Factors of Time and Effectiveness(3): Does it mean that if one is unable toundergo long-term retreat, one wouldnot be able to achieve the objective tobecome liberated from Samsara or inattaining Buddhahood within this lifetime?If you want to know the answer, pleaseanswer the following three questions rstand to know about the three essentialfactors in the application of Buddhistteaching in our Daily Living ..(pleaserefer to Issue 10 of the Lake of Lotus).

(vii) The Factors of Time and Effectiveness(4): Wrong Planning of Time: It is noeasy matter at all for one to be able tomaster the keys to success of DharmaPractices in ones daily living in order tohave achievements, as well as to be ableto achieve the objective of becomingliberated from Samsara or in attainingBuddhahood within this lifetime. Even ifone does possess the three best conditions(please refer to Issue 10 of the Lake ofLotus), it will still be unavoidable that onecan fall prey and become lost again inthis tidal sea of sorrow in Samsara, asone goes through this undulated wavesof ever-changing life cycle. If one tries notto fall again, and instead wants to furtherconsolidate upon ones own foundation,one of the best methods is to merge onesown Dharma practices into ones dailylivingso as to ensure ones mastering ofthe Planning of Time.

No matter in the setting of what kinds of

22

ssue no.22Back to Content

sue no.22

22

djom Buddhist Association (International)oor, Federal Centre, 77 Sheung On Street, Chaiwan, Hong Kong

Tel(852) 2558 3680 Fax(852) 3157 1144Websitehttp://www.dudjomba.com Em ai l i n f o@dud j om ba . o r g . hk

Copyright Owner:

Dudjom Buddhist Associati

International Limited

ubeyoutube.com/user/DudjomBuddhist

Facebookwww.facebook.com/DudjomBuddhist

http://www.tudou.com/home/dudjom

http://i.youku.com/dudjom56.comhttp://i.56.com/Dudjom
http://../%EF%BF%BD%E1%AE%BC%20&%20%E5%8D%A9R%E4%A3%AA@/%EF%BF%BD%E1%AE%BC%2022/#22%20Eng/#22%20Eng%20Content.pdfhttp://../%EF%BF%BD%E1%AE%BC%20&%20%E5%8D%A9R%E4%A3%AA@/%EF%BF%BD%E1%AE%BC%2022/#22%20Eng/#22%20Eng%20Content.pdfhttp://../%EF%BF%BD%E1%AE%BC%20&%20%E5%8D%A9R%E4%A3%AA@/%EF%BF%BD%E1%AE%BC%2022/#22%20Eng/#22%20Eng%20Content.pdf


3/12

plans, one has to try and predict whatwould be the outcomes that would bebrought upon you by this plan? What willbe the side-effects and how many? Onealways hopes for the best but be preparedfor the worst. Many a Dharma practitioners,

when planning the times for their Dharmapractices, will tend to take care of one butthen lose hold of the others, making it morecontradictory, and also more confusing, for

ones own daily living, and thus ending inthe loss of what to adopt and abandon.(please refer to the Issue 11 of the Lake ofLotus).

(viii) The Factors of Time and Effectiveness(5): The Planning of Time in OnesDaily Living (1) -- Linking up by the

Main Theme, and Getting Through theSequences of Events: How can theplanning of time in ones daily livingbedesigned so as to avoid the various wrongdoings? How should we practice the Holy

Dharma so as to make the effectivenessof Dharma practices during meditationbe linked up and steadily sustained withthat in post-meditation daily living soas to further it and let it become fullydeveloped? If one wants the successto be speed up, how should it be plannedso as to remove those obstacles that will

hinder the effectiveness? How can thesequence of incidents to be traced out ofthose confusions, and the key positions

to be found in solving the problems? Howcan a consensus be reached betweenones cognitions and reality so that thecontradictions can be resolved? Howcan the devotion, pure state of mind anddedication of Dharma practices duringmeditation be linked up and be sustainedwith that in the post-meditation daily livingwith a correct state of mind? .(please

refer to the Issue 12 of the Lake of Lotus).

(ix) The Factors of Time and Effectiveness (6):The Skilful Usages of the Main Theme andthe Sequences of Events: Thecardinalmentality is the major key in deciding onall things, and so the planning of onesDharma practices in ones daily livinghas to use the cardinal mentality as themain theme to link up the static statesof Dharma practices with the dynamic

states of Dharma practices, by connecting

their common points so as to get throughthe rigid dichotomy in ones planning oftime, and thus opening and tidying upthe disordered sequences of events inorder to synergize the contradictions ofthese two and to make them to become

complementary to each other, while usingthe cardinal mentality as the basis allthrough. This is, indeed, the main pointsof planningfor ones Dharma practices indaily living. Yet, how one focuses on thecardinal mentality and the planning oftime would become themain key pointsfor ones successes and/or failures..(please refer to the Issue 13 of the Lakeof Lotus).

(x) The Factors of Time and Effectiveness (7):

Flexibility in the Using of Ones Mentalityfor Ones Dharma Practice: While practicing

the Dharma during the undulated waves ofdaily living, one can hardly sustain onesmeditational power and thedegree of thesteadinessof ones Dharma practice byrelying solely on Emptiness.In order to beable to continuously enhance and elevateones Dharma practice in daily living,one must have to adopt Emptiness asthe unchanging and everlasting cardinalmentality. One further needs to exibly

make use of the three main essentialpoints of ones Dharma practice in dailyliving so as to train ones own mind inaddressing the problems of ones dailyliving, as well as to transform onesemotions and feelings in becoming thedriving force for ones Dharma practice(please refer to the Issue 14 of the Lake ofLotus).

23


sue no.22

23



Copyright Owner:








4/12

(xi) The Factors of Time and Effectiveness (8):Criteria for Dharma Practices in Times ofAdversities (1): In the undulated journey inthe course of ones lifetime, it is unavoidablethat one would meet with many adversities.If you encounter these adversities and

could not handle them properly, theywould become the obstaclesto all of yourplans and objectives. Regardless of whattime and effectiveness that you mayhave, they would be completelydisturbedand delayed, and would hardly functionproperly. Thus, when one can skillfullyadopt the strategy of getting through theobstacles by linking up the Main Themeand the Sequences of Events, and whenone has set up the principles for choosingones Cardinal Mentality and also for

the Three Essential Factors within onesmind, one should at the same time followthe criteria for ones Dharma practices intimes of adversities as the procedures forhandling the situations (please refer to theIssue 15 of the Lake of Lotus).

(xii) The Factors of Time and Effectiveness (9):Criteria for Dharma Practices in Timesof Adversities (2): Among the criteria forDharma Practices in times of Adversities,one should pay attention and adhere to

the following procedures: 1) to alienatefrom ones role; 2) to remain calm; 3) toanalyze accurately; 4) to act within onesown capacities this can be regardedas the time planning for ones Dharmapractice during adversities; 5) to takeadvantage of the different circumstances;6) to learn from ones own experiences;and 7) to elevate ones own awareness,with particular reference to 3) to analyzeaccurately (please refer to the Issue 16 ofthe Lake of Lotus).

(xiii) The Factors of Time and Effectiveness(10): Criteria for Dharma Practices inTimes of Adversities (3): In times offavorable circumstances, it would be easyfor one to achieve success regardless ofwhat one does. One would naturally besuccessful without having to wait for theright opportunities, neither does one haveto make any planning. This is becausethis will be the time for the arrival of theachieved rewards. The good deeds that

you have accumulated in the past are thebest planning for the achieved rewards.However, in times of adversities, nomatter what one does, one would haveencountered many obstacles and haveones head badly battered. If one simply

goes along naturally, it would lead one toa dead end. This is because, in times ofadversities, it is the time for the comingof ones retributions due to ones pastbad deeds. If one does not remain calm,wait for the right opportunity, and planappropriately, it would be difcult for one toget out from the plight. The question, then,is when will be the best timeto get out fromthe plight? And what would be consideredas the appropriate planning(please refer tothe Issue 17 of the Lake of Lotus)?

(xiv) The Factors of Time and Effectiveness(11): Criteria for Dharma Practices inTimes of Adversities (4) Making use ofthe Circumstances: The characteristics forbeing in adversities are that one would bebeset withdifculties and will be unable tocope with the situations. If one has to makeuse of the circumstances of that particularsituation and time so as to break throughthe obstacles is basically an extremelydifcult matter to achieve. Since it is allthat difcult, the conditions that one would

have to consider in order to complementthe whole situation would be particularlyeven more so. There is an old Chinesesaying that Hero makes the trend of histime, and the trend of the time makes itsown Hero. After all, the trend of the timeand the environment together is one ofthe major elements for ones successand failure. Hence, it is also a necessaryelementfor one to get out from the plightby making use of the circumstances tobreak away from adversities. If one is to

make use of the circumstances, one wouldadopt one of the following situations:(1) to quietly wait for the favourablecircumstances to arise; (2) to make use ofthe existing circumstances; and (3) to buildupfavourable circumstances (please referto the Issue 18 of the Lake of Lotus).

(xv) The Factors of Time and Effectiveness (12):Criteria for Dharma Practices in Times ofAdversities(5) -- Learn Ones Lessons fromPast Experiences:Failure is not necessarily

24


sue no.22

24



Copyright Owner:








5/12

a miserable thing. It can only be said as ablueprint which reects on a series of meritsand weaknesses. If one can learn oneslessons well from past experiences in ndingout the reasons for ones failures, as wellas the personal behavioral formulae that

led to such failures, ones wisdom of self-enhancementwill be elevated by applyingproper remedies to revise these extremelyconcealed and improper formulae, thiswould help to bring about ones success inthe next occasion. During this process ofself-enhancement, it would enable one tolive more happily and to have a direction, tohave more meanings and values, and to bemore proactive. In this way, what one wouldregard as failures have, in fact, now beenchanged into successes, and have brought

about the essential elements for onesfuture successes. The state of invincibilityis the most lonely and painful experience.Too many successes and for too longwill only make one to lose ones sense ofdirection, and to easily lose oneself in onesown ego. As such, one would not beableto nd out and revise the poor formulae,and oneself would thus be easily boggeddown in the mire of having too much self-pride and strong arrogance within onesown ego, never being able to see the realworld in its totality. In this regard, such kind

of continuous successes can only be said to

be anextremely big failure(please refer tothe Issue 19 of the Lake of Lotus).

(xvi) The Factors of Time and Effectiveness(13): Criteria for Dharma Practices inTimes of Adversities (6) Enhancing

Ones Awareness: Many a times theformation of ones mistakes and failuresare due to the inadequacy of ones ownawareness. The biggest drawback wasones own failure lied in not being awareof what and where had gone wrong inones own behavioral formulae. Thiswould result in ones repeating, or evenexpanding, of ones mistakes and failuresendlessly. Being faulty or carelessnessfor a short while is not the main cause forones mistakes and failures. The main and

real cause is the existence of deviationsand defects in both the consciousness andthe subconscious of ones own behavioralformulae. This would lead to a chain ofwrong behaviors, which would form anorbit which would lead to further failures,and that one would nd it hard to departfrom it. Along with this orbit of failures, itwould further extend to many more faultsand carelessness, and the end result wouldbe more and greater failures. Hence, toenhance ones awareness is not only toelevate ones attentiveness, such that the

frequency of ones making mistakes dueto carelessness would be reduced, butthe more important aspect is whether tohave the ability for ones self-reection,for observing the minute details, andto carefully nd out the deviations anddefects in ones own behavioral formulae(please refer to the Issue 20 of the Lakeof Lotus).

(xvii) The Factors of Time and Effectiveness(14): Simplifying the Complexities, Finding

the Keys - Due to the fact that ones lifespan is temporary and impermanent, andso when one design and draw up a planfor ones own Dharma practice, one shouldneed to include the factor of time andeffectiveness, all the more, as the primaryimportant point for ones consideration.Apart from having the right mindset andcriteria in handling periods of adversitiesor prosperities so that one would be able to

master the factor of time more accuratelyand to have an edge, what other principles

25


sue no.22

25



Copyright Owner:








6/12

that one should need to pay attention to?No matter what kinds of the planning

of time that one has, they are bound tohave both strengths and weaknesses. It is

unavoidable that there will be some faults.However, the appropriate planning of

time should be able to reduce or lighten allkinds of faults and be able to speed up theprocess in the showing of success. An

appropriate planning of time must makeuse of the following principles in its design:

1. Linking up by the Main theme, and gettingthrough the sequences of events target:daily living before ones death (please refer

to Issue 21 of Lake of Lotus); 2. Simplifyingthe complexities, nding the keys target:

the wrestling ground of energies afterones death; 3. Differentiation on the order

of importance, Proper handling of the

interferences target: the wrestling groundof energies after ones death(please refer

to Issue 21 of Lake of Lotus).

(xvii) The Factors of Time and Effectiveness(15):

Mastering of Time and Choice of Methods

Irrespective of the objectives of ones Dharma practice,one must choose the appropriate methods of Dharma

practice that correspond with ones objectives. Theamount of time spent on these methods of Dharma

practice, and the effects that one can achievethroughthem, are the key and critical points as to whetheror not one can achieve the objectives, and so one

should analyze them in more details. In order to havea quick and accurate way to analyze and measure the

various methods of Dharma practice, one must rstbring out the chief points on the objectives of thevarious practices, as well as the effective elements

of the methods of Dharma practice, before one cancorrespondingly discuss and analyze the issues.

For the general populace, and even up to the greatDharma practitioners, their objectives of Dharma

practice should be more or less of the following types:

1. Praying for worldly desires For example:to seek for oneself and ones own relativesto have longevity, recovery from illness,

success in ones career, good marriage,

wealth increase, averting disasters and relieffrom sufferings, as well as reunion with

those deceased loved ones. Also, there arethose who hope to get the ease of heart and

security at the present life, etc.; or for fame,wealth, respect in order to study Buddhism;

as well as for those who put in efforts topractice the Dharma.

2. Rebirth in the good realms For example:to hope and pray for rebirth in the heavenly

realm, or in the human realm, and not tofall into the evil realms (of animals, hungryghosts and hells).

3. Liberation from the tractions of the cycle ofkarmic existence to hope and pray for the

freedomin deciding for oneself as to whetherone would be reborn into the six realms (of

heavens, asuras, humans, animals, hungryghosts and hells), or whether to remain inthe highest level of the Realm of Form,

such as the Akanistha (the Heaven atthe End-of-Form-Realm), which is beyond

the control of the tractions. (Please refer tothe explanations on the Three Realms inthe article on the Profound Abstruseness

of Life and Death: The Meaning of Near-Death Experience in Issue 17 of the Lake

of Lotus).

4. Attainment of Buddhahood The recovery of

ones Primordial Nature and the originallypossessed and boundless capabilities,

which are free from any bondages and toremain in the Dharma Realm. (The Natureof the Mind, also known as the Buddha

Nature, or the Primordial Nature, refers tothe originalpossession of that most crystal

clarity of awareness. Please refer to thearticles on The Meaning of Near DeathExperience in Issues 4 & 5 of the Lake of

Lotus).

What are the methods that one can choose in order

to achieve these four types of objectives? What willbe their effects? What are the critical key pointsthat

one should pay attention to when judging upon andin choosing those methods of Dharma practice?Regardless of what kinds of religions, the practice

methods can be broadly divided into the followingtypes:

1. Prayers Including confessions, repentanceof ones conducts, and in the making of

aspirations and wishes;

2. Recitations mantras, Buddhas Holy

Names, or sutras

26


sue no.22

26



Copyright Owner:








7/12

3. Visualizations themes include the formulaefor different types of meditation, or even themaking use of the internal functions of onesbody for coordination.

Irrespective of which types of practice methods, itmust include the training of ones mental strength.Otherwise, it would not be able to produce anyeffects. One of the important points for judging whichof the practice methods are the most effective onesis the degree of inuence that these can have onones mental strength. What percentage will they

constitute?

The Abstrusive Power of Prayers

Prayer is a practice method that has been adopted by,and is most suitable for, all beliefs and religions. Nomatter whether it is a cult or a righteous religion,or whether it is the folk beliefs or those religions withprofound teachings, they would all tend to use prayersas part, or even a major part, of their practice methods.Why is it that prayers have been so commonlymade use of? Whether the effects of prayers aresignicant? Whether they are quick? Or whetherprayers are in possession of magical power? Howshould one evaluate the time and effectiveness ofthis practice method? What kind of objectives doesthis practice method help to achieve? Where doesthe key for the successof prayers lie? What are itsmerits and demerits?

The fact that the saying of prayers has been socommonlyused is simply because this practice methoddoes not require any learning and is simple and easy

to use. One would simply need to say out oneswishes in ones mind. A human being is an animal offeelings, and ones whole life is being controlled andinterfered by ones emotions. When ones feeling isbeing disturbed, even though that there is no needto seek for help from others, there is still a need to

vent out the disturbed feelings. If one pours out onesfeeling to others, there is a chance that some secretsmay be disclosed. On the other hand, if one prays tothe God of ones own belief, one would not only beable to air ones depression without taking the risk ofdisclosing any secrets, but will in return be able to feelthe kindness and pity, with a peace of mind, or even apossibility of having a miracle to appear. In this way,ones depression would soon be gone. When peopleare weak, both physically and mentally, they wouldlike to seek forassistanceswhich can be of benetsto them. Since the saying of prayers is basically

effortless, withno harm in giving it a try. Even if onefails, it would not cause any damage andwould mostlikely to achieve something through it. As such, thisis a good choice of practice method that most peoplehave adopted. Hence, all beliefs and religions willdraw upon this method of praying as one of theirpractice methods.

Modern psychologists would consider that one whohas full condence on prayers would usually be ableto, through prayers, draw upon huge motivationalforces and condence. Is this really true? What is therationale behind it? For those people who have no

beliefs, they would consider prayers as some kindof a psychological dependency for self-comfort. It isjust like a poor man who hopes to get rich by buyinga lottery ticket, and would put in all of ones hopeson the possibility of getting a huge sum of moneyfrom winning the ticket. To them, this is just being tooimpractical.

However, for those devoted believers, prayersobviously is a very good and practical way in resolvingdifculties. They would consider that their povertiesare the tests bestowed upon them by their God.Through praying, they would pour out their minds,

and would then be able to obtain the pity, praise andconrmation from their God, so that they can havethe courage to stand up again, and to reect in detailsupon the revelations brought about by their sufferings.

The Dharma practitioners of Buddhism wouldconsider all kinds of sufferings are due to the badkarmic actions (karma are the tractional forces dueto ones past actions, whether good or bad ones. Thekarmic networkare those good and evil behaviorsof ones countless past lives, which would lead tothe entanglements of ones mental strength with

27


sue no.22

27



Copyright Owner:








8/12

that of others who had been affected by them. Thiswould form a network of tractional forces, knownas the karmic network. Please refer to the DVDon the Inconceivable Law of Karma, published bythe Dudjom Buddhist Association) of their own pastlives, and are the irrefutable evidence of the Law of

Cause and Effect. These also show the inadequaciesof ones previous behavioral formulae. Throughprayers, one would confess all kinds of regretsthatone has in ones own mind, to rectify ones futurebehavioral formulae, and to completely eradicatethe rootof ones evil karma. It would also enable oneto recover the clear responses of ones own mind,as a higher level in the saying of prayers. Due tothe positivechanges in ones behavioral formulae,one would then be completely transformed. Thoughones body may suffer, ones mind can harbour thekind of coolness, freshness and wisdom.

Such type of positive thinking of not consideringthe sufferings as pains, and be able to transformthose sufferings into bright lamps would enableone to embark upon the starting point on the roadfor success. This would eventually enable one toachieve success through prayers, and to be far fromsufferings and bewilderments, simply because onesmind has already been parted from them throughprayers very early on. After all, the true sufferingsdo not exist in the outside environment, but they existonly in the attitudes and behavioral formulae of onesown mind.

The above description is one kind ofinuenceon thecleansing of ones own mind through prayers whichis easy to be understood. But there is more to it thanthis. There are other cases whereby one prays for

others: for example, the practice method of dedicationof ones own merits for the benets of others hasbeen said to be able to widely benet each and everysentient being. So, what is the rationale behind this?Is its effect practical?

In the early 17th

Century, people in the westerncountries were beginning to try to nd the answers tothese questions, and to conduct experiments on them.At that time, science had already started to challengetheology, in which the experimentations were ratherprimitive. For example, people would always pray forthe longevity of the royal family members, and in actualcircumstances, the royal family members usually livedrather long lives. It was on such kind of basis, thatpeople could come to the conclusion that prayersare efcacious. However, later on, people tended toadopt more stringent methods of experimentations toreplace the primitive ones.

However, amazingly, many modern methodsof experimentations had drawn similar kinds ofconclusions. Professor Fredrinze, at the University ofWales, Bangor, had done research in the using of 31different experiments in order to test whether prayersare, indeed, effective or not. These experiments hadidentied few hundred patients who had just nishedtheir cardiac surgeries, and were in the process ofrehabilitation and recovery. They were then dividedinto two groups in random. For the members of onegroup, they were prayed by some others to have

speedy recovery. Both members of the two groups,regardless of whether they were being prayed or not,did not know about this experiment.

Professor Fredrinze found that the research ndingswere most astonishing. He said: the research ndingshad shown that those patients who were being prayedfor by others while still in hospitals (even though theyhad no ideas that they were being prayed for byothers) had better chances of full recovery becausetheir rehabilitations were much smoother and moresteady.

Professor Ross, at the University of Manchester inEngland, who had also researched into this subject,had said: The act of praying would produce aninternal inuence upon the ones who are saying theprayers. From what I have seen, the act of prayingis not to ask God to solve the problems, but thatthe ones who pray for peace could possibly becomepeaceful persons. The effect of praying, rstly, is tostart with having an internal inuence. What makespeople feel to become hopeful is the fact that this typeof internal inuence would also exert an inuence onthe outside world.

28


sue no.22

28



Copyright Owner:








9/12

True Reasons Why Prayers canProduce Effects

Would the above-mentioned deduction on prayers

would produce an internal effect, which wouldthen affect the exterior to be correct? Those who

challenged the power of prayers would usually ask:

could prayers really change the exterior conditions

such as the weather? This question can be regarded

as to whether the effects of ones mental strength,apart from the inuencing of ones own mind, can also

affect the minds of others, as well as whether it can

affect the outside environment?

Human beings have undergone long periods of theevolutionary process, such that the internal mental

wisdom of human beings has been continuously

elevated. Following the mutual inuences amongpeople, they have jointly constructed the environment,

such that the external environment itself has been

continuously ever-changing with the passing of time,

which is an indisputable fact. Due to the neglect of

most people on the importance of environmental

protections, the weather has been worsened. This

point shows that the internal cognition of an individual

would not only inuence ones own behaviours, but

would also have effects on the internal cognitions of

others, resulting in the changes of their behaviours.

When this kind of mutual inuences on the mental

strengths of the concerned parties has beenaccumulated, up to a certain level, these would

mutually produce some changes in their behaviours,the outcomes of which would then be signicantly

reected in the external environment.

As it would take time for the accumulation of the

mental strength,and depending upon whether themental strength is weak or strong, this would result

in different time periods required for the accumulation

before any outcomes could be observed. Hence, it

would not be easy to prove that the mental strength

can inuence the external environment. Despite this,

such kind of cognition has not only been recognizedby modern psychologists, but has, in fact, been

pointed out as a kind of truth by the Lord Buddha

Shakyamuni, the founder of Buddhism.

The Maha-vaipulya-buddhavatamsaka-sutra(simply, or better, known as the Avatamsaka-

sutra) of Buddhism has said that everything

comes from the mind. This refers to the fact that

all things in the whole universe are formed and

constructed through the evolution of the mental

strengths of sentient beings. The mutual inuences

arising from the mental strengths of people wouldform the common behaviours of people, and is knownas thecollective karmain the Buddhist teachings,while the behaviours formed by the mental strengthof an individual is known as the individual karma.

The external environments, such as the mountains,rivers, the land and so on, that are formed by thecollective karma is known as the dependentenvironment; that is, the retributions formed accordingto the collective karma, while an individuals internalbody and intelligence that are the results of ones ownkarma is known as the direct retributions, whichare directly one hundred percent formed by onesown individual karma. Thus, the Buddhist teachinghas broadly called these internal and externalcircumstances altogether as karmic retributions,including the two kinds of karmas.

As all things come from the mind, and so if onewishes to change anything, the key methodis not tofocus on the deconstruction of the things, since thisapproach is only the stop-gap measure which wouldnot really get into the fundamentals of things. Tocompletely change the two kinds of karmas, it mustbegin with ones own mind. If one can change thewrong cognitions of ones mind into the correct onesduring ones lifetime, such as the positive and proactivemindset of not considering sufferings as pains andtransforming the sufferings as the bright lamps for

ones Dharma practice, then the two kinds of karmaswould no longer be the interfering force that inuenceones internal mental strength, but instead it wouldbecome an ancillary power. Those who adopt suchapproach of practice would not only be able to livehappier while alive, but they would also be able to getconnected to similar positive spiritual domains afterdeath because of this positive mental strengthandto be reborn there. Hence, because of the continuousaccumulation of ones mental strength, one wouldbecome successful in making real changes with theireffects to appear.

If one would like to go one step further in getting rid ofall the tractional forces, not to accept the retributionsof any form of rebirths, and be able to exist freely withones own will, then one should not go in circles withinthe whirlpools of tractional forces as a result of onesattachments to all things in this world. To be able tofree oneself from those tractional forces, one mustrst be able to abandon. If one really wants to trulyfree oneself, it would be inadequate to just rely uponthe ordinary mental strength,because the forces so

29


sue no.22

29



Copyright Owner:








10/12

produced from our karmas far exceeded our humanimaginations. The Buddhist teachings have called thisas the inconceivable law of karma. (Please refer to theDVD on the Inconceivable Law of Karma, publishedby the Dudjom Buddhist Association.) Because ofthis reason, if the part on the training of mind in ourordinary Dharma practice is small, its effect would onlybe able to improve or enhance a certain portion of thetwo kinds of karmas. However, this would denitelynot be ableto liberate oneself from the tractions of thecycle of karmic existence.

Whether the prayers could produce any effects wouldhave to depend upon the degree and to what extentwould ones mental strength be aroused throughones saying of the prayers? As well as upon thedegree and to what extent would the amount of othersmental strengths to be aroused by one? A prayermust involve the following aspects:

1. the one who is saying the prayers;

2. the being to be requested for help for example:God, Buddha, demon, etc.;

3. the prayers including the sayings that comefrom ones mind;

4. the onlookers including those participants and/or onlookers during the open prayer sessions;

5. the person or thing being blessed.

If the one saying the prayers has full condenceonthe ability of the one being requested for help, to theextent of having one hundred percentage condence

without the slightest doubt, such kind of prayers wouldbe conducted in an extremely sincere atmosphere.The mental strengthof the one saying the prayerswould be extremely involved, and as a result it wouldcause the internal self potentialof oneself to arise. Ifthe theme of the prayer is something that the onesaying the prayers has earnestly yearned for, then the

mental strength of the one saying the prayers will bemagnied by many times.

If this kind of potential that has been caused to ariseby oneself is adequate enough to deal with the requestfrom the one saying the prayers, even if the one beingrequested for help has not received the message ofthe request, or does not agree to the request of the onesaying the prayers, the problem of the one sayingthe prayers would still be fully resolved, or partiallyresolved, due to the fact that ones potential has beencaused to arise adequately. As the one saying the

prayers does not know its abstruseness, one wouldall the more considered that it was due to the powerof the one to whom one has requested for help, andwould thus adore him the more. However, the LordBuddha Shakyamuni regarded this kind of situationas being foolish and ignorant, as the one sayingthe prayers simply does not know that he himself hasboundless capabilities hidden within onesown natureof mind(Nature of mind is also known as the BuddhaNature, or the intrinsic nature. It is something that oneoriginally possessed and is the clearest awareness withinnite power and abilites. Please refer to the articles

on the Meaning of Near-Death Experiences in Issues4 & 5 of the Lake of Lotus.)

How to Make Prayers to Produce Effects

If the one saying the prayers does not have fullcondenceon the ability of the one being requested forhelp, or the theme of the prayer does not representthe earnest wishes of the one saying the prayers, thesignals for help being sent out by the one saying theprayers would then be weakened, and so it would be

difcult to arouse the self potential of oneself, or thateven the one being requested for help would be unableto receive the signals for help from the one sayingthe prayers. Such kind of prayers would normally fail,and would not be able to solve the problems that onehas been praying for.

If the one being requested for helpreally has sufcientability and have self-condence of helping the onesaying the prayers to solve the latters problem, uponreceiving the message for help, one would rst have

30


sue no.22

30



Copyright Owner:








11/12

to consider whether the one saying the prayersis qualied with the right conditions for making therequest before one would decide whether to helpor not. For example, whether the one saying theprayers is the servant of God, and whether he/sheis humble enough. The fundamental requirement is

usually on condence.

Although the Lord Buddha is in possession of theunconditioned great love and compassion, onewould expect that He does not need to examine thequalication and conditions of the requester. However,the rst door that the one saying the prayers wouldhave to open before the one being requested forhelp would fully accept the request for help is thatthe former needs to have full condence on the latterand to completely accept the latters assistance. Ifthis door has not been opened, or if the condence

is inadequate such that the door for the acceptanceof assistance would be in the state of being only half-opened, this would affect the speed and the successrate of the assistance rendered. In other words, thekey point in making prayers to produce results willdependupon the levels of condencethat the onesaying the prayers has on the one being requestedfor help.

The content of the prayers is also a key to eithersuccess or failureof the request for assistance. Thecontents (does it clearly represent the wishes and

aspirations; or whether there are any praises on theone being requested for help; or whether one ishumble enough; or whether one is sincere enough; orwhether one is honest enough; or whether the prayeris of great inspirational value; or whether the contentsmeet the requirements of the one being requestedfor help, and so on) are the parts that should not beneglected.

A complete and inspiring prayer can make the onesaying the prayers to be deeply involvedwhile sayingthe prayer, and would thus be easier to arouse the

internal potential of ones mental strength. At thesame time, this would deeply touch those of both theones being requested for help and the onlookersin their hearts, and thus the ancillary power wouldbe magnied by many times. If the onlookersthemselves are also the participants, and if themore the people involved, the greater will be theconvergence of their mental strengths, resulting intheir effects to become stronger. If the problem thatneeds to be resolved is a kind of collective karma,then the amounts of mental strengths of people thatneed to be accumulated would need to be greater.

Otherwise, it would be difcult to resolve the problemand counter-act the tractional forces from it. This is dueto the fact that the people and things that are involved inthe collective karma are relatively more complicated,and so the amounts of efforts needed to resolve thiswould also have todrastically increasecorrespondingly.

The above-described research on prayers has made

use of 31 experiments to assess and test how effectiveprayers could be. Theresearch ndings are amazing:the research ndings had shown that those patients whowere being prayed for by others while still in hospitals(even though they had no ideas that they were beingprayed for by others) had better chances of full recoverybecause their rehabilitations were much smoother andmore steady.

These ndings showed that the mental strengthsfrom a group of people having common good-wills insaying prayers would actually make the persons or

things being blessed to produce changes. This kindof common mental strengths is a kind of collectivekarma, and is a commonly-produced tractional force.If the ones being blessed know about the wishes andaspirations of the ones saying the prayers, their heartsand minds would then be touched, and thus the effectsso produced will be even greater.

Hence, if the objective for ones Dharma practice ison asking for some worldly desires, or to be reborn ingood destinations, the power of prayers would havea certain effect, but then this effect would not be the

best one. Why is it so? If the prayers come from thewishes and desires of ones mind as the sparkto lightup ones internal potential, and if such desires containthe seeds of greed, hatred and ignorance in having

31


sue no.22

31



Copyright Owner:








12/12

too much negative energies, all of which would onlypollute ones own potential. If one uses such kind ofnegative energies to resolve ones problems, thenthose problems would become much more complicated.If one gets rebirth based on such kind of negativeenergies, it would be extremely easy for one to get

connected and be reborn into thenegative evil realms(of demons, animals, hungry ghosts and hell).

Even if the contents of the prayers are good-willblessings for all sentient beings, if the words in theprayers are too difcult to understand, or too looseto have any inspirational value, it would be difcult forones internal potential to arise, and so the effects forsaying the prayers would then be reduced. In otherwords, the mental strengths generated from theprayers would have to be affected by many differentelements from all aspects. Hence, the training and

application of the mental strength would not be directenough, and so the time required to accumulate onesmental strength would have to be longer in order thatit can achieve any success.

For the general believers of most religions, prayer is

the spiritual food for their spiritual life, and is also thebridge of communications between the believers andthe God of their beliefs. To these believers of mostreligions, in many circumstances, they would make one-wayreports to their God and not having direct inter-communication dialogues with each other, but they stillbelieve that the saying of prayers is a method of directcommunication with their God, simply because they

do not have any other practice methods. And becauseof this, the saying of prayers has been downgradedas requests for materialistic wishes, in many instances,and has thus lost itsoriginal value and meaning thatis, to stimulate the inner potential of ones own intrinsicnature.

Though there are empirical evidences to support thatprayers do have certain degrees of effectiveness, yetto what extent are they really effective? Are there anykinds of inadequacies and shortcomings? What arethe highest objectives that prayers can help one to

achieve? These will be further discussed in the nextissue (To be Continued)

(Note: The newly released book on The Wisdomin Directing Ones Sharma Practice (1) has alreadybeen published. Its contents include the articles onThe Wisdom in Directing Ones Dharma Practicefrom Issues 1 to 10).

32

sue no.22

32



Copyright Owner:



lake of lotus (22)-the application of wisdom-the wisdom in directing one's dharma practice (22)-by...

Documents