lake of lotus (28)-the application of wisdom-the wisdom in directing one's dharma practice...

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By Vajra Acharya Pema Lhadren

Translated by Byron K.K. Yiu

The Wisdom in Directing One’s Dharma Practice (28)

The Skills in the Setting-up

of “Plans”The primary condition for “success” is the setting-up of an “objective” ( please refer to Issue 2 of the“Lake of Lotus” ). In the setting-up of an objective withregards to one’s preference, capability and ideal, tobe supplemented with the skills in the setting-up ofan “objective” (please refer to Issue 3 of the “Lake ofLotus” ), a blueprint of grandeur for the ideal of one’slife has more or less been drawn up. Then, what is the

next step to proceed in order to ensure success “inachieving the objective”?

The next step is to draw up a detailed and concrete“plan” which is also strategic and efficient in nature. Towork out a series of “plans” for the major, medium-termand small objectives is like the building up of a networkof interconnected highways which would eventuallylead to “success”. In designing the numerous “plans”,attention must be paid to the following items:

1. Complementarity and the Enhancement ofEffec t iveness : The l inks between “plans’

should have compatible, complementary andinterdependent effects…. (please refer to Issue 4of the “Lake of Lotus”).

2. A thorough elimination process to decide whatto “adopt and abandon”: Irrespective of workingout major, medium-term and small “plans”, theremust be a process to prioritize and eliminatewith regards to some designated elements andconditions. A thorough elimination process to

determine what to “adopt and abandon” ….

Designated Elements & Conditionsin Determining What to“Adopt and Abandon”

(i) Importance : To what extent would the “plan”help in achieving the “objective”? To what

extent would this “objective”, in which one is

Mantras that Would Enable Oneself to Know the True Existence and the Real Meanings of the Various DhaWhat is the Core of the “Prajnaparamita-hridaya Sutra”?How to Take the Short Cut in “Attaining Buddhahood”?

Lake of Lotus no.28 Back to Content









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prepared to achieve,help in achieving themajor objective”?...... (please refer to Issue5 of the “Lake ofLotus” ).

(ii) Th e P r i c e t o be

Paid: Life is shortand limited. All theresources that youpresently possesscould be lost at anymoment. One mustclearly understandthe characteristics ofthe “Combination ofResources” and itsrelations with Destiny

in one ’s own l i f ebefore making anychanges, to realizethe price that onehas to pay for thedifferent “plans”, andthen go through the processes of eliminationand deployment in order to “adopt andabandon” in these various “plans”. In thisway, this would enable the limited resourcesto become “ever-renewing, inexhaustible andof unusual value for money” within a limitedframework of time and space ( please refer toIssue 6 of the “Lake of Lotus” ).

(iii) Strength and Weakness: Every person hashis/her own strengths, merits, skills, as wellas his/her weaknesses and the Achilles’ heel(weakest point). In order to achieve successof any “objective” or of any “plan”, one mustbe very clear of one’s own strengths andweaknesses; and then through various skillfularrangements, try to complement and makeuse of one’s strengths and weaknesses indesigning the contents and procedures ofthe “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”. The“principles for the usages and wastages

of time” must be clear, andhave to be linked up with theeffectiveness of the “plan”.Hence, time should be spenton those “plans” which aremost effective and can bringthe highest rate of return .One should prioritize one’s

different “plans” according tothe long or short durations oftime used and their relativeeffectiveness. “Plans” thatrequire one to put in a lotof time and effort, but withlow rates of return and loweffectiveness, should bescrapped. One should refineand improve one’s “plans”by making reference to the“principles for the usagesand wastages of time”. Thisis a major direction in theselecting, eliminating andrefining processes of one’s“plans” ( please refer to Issue

8 of the “Lake of Lotus” ).

(v) The Factors of Time and Effectiveness (2):Due to the simple fact that one has only verylimited time and energy in one’s lifetime, andif one’s own objective is either to be “liberatedfrom the cycle of transmigration” (knownas “Samsara” in Sanskrit) , or to attain “fullenlightenment” (“Buddhahood”) within thisvery life, then your “planning of time” andthe “principles for the usages and wastagesof time” for this life will become one of thecritical points in determining whether youwould succeed or fail. Hence one must bevery cautious and rational about this. If your

objective is “to be reborn into the Buddha’sPure Land” within this lifetime, then youwould have had greater flexibility in thehandling of your “planning of time” and the“principles for the usages and wastages oftime”, but they still should not be neglected .Hence, what will be the most wise andeffective way in the “planning of time” forone’s life while one is on the path for Dharmapractice?......( please refer to Issue 9 of the“Lake of Lotus” ).

(vi) The Factors of Time and Effectiveness (3):










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Does it mean that if one is unable to undergo“long-term retreat”, one would not be able toachieve the “objective” to become “liberatedfrom Samsara or in attaining Buddhahoodwithin this lifetime”? If you want to knowthe answer, please answer the followingthree questions first and to know about the“three essential factors” in the application

of Buddhist teaching in our “Daily Living”…….. (please refer to Issue 10 of the “Lakeof Lotus”).

(vii) The Factors of Time and Effectiveness (4):Wrong “Planning of Time”: It is no easy matterat all for one to be able to master the keys tosuccess of “Dharma Practices” in one’s “dailyliving” in order to have achievements, aswell as to be able to achieve the “objective”of becoming “liberated from Samsara or in

attaining Buddhahood within this lifetime”.Even if one does possess the three bestconditions ( please refer to Issue 10 of the“Lake of Lotus” ), it will still be unavoidablethat one can fall prey and become lost againin this “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 one’s own foundation,one of the best methods is to merge one’sown “Dharma practices” into one’s “dailyliving” so as to ensure one’s mastering of the“Planning of Time”.

No matter in the setting of what kinds of “plans”,one has to try and predict what would be theoutcomes that would be brought upon you by this“plan”? What will be the side-effects and how many?One always hopes for the best but be prepared for theworst. Many a Dharma practitioners, when planningthe times for their “Dharma practices”, will tend to takecare of one but then lose hold of the others , making itmore contradictory, and also more confusing, for one’sown “daily living”, and thus ending in the loss of whatto “adopt and abandon”. (please refer to the Issue 11of the “Lake of Lotus” ).

(viii) The Factors of Time and Effectiveness(5): The “Planning of Time” in One’s “DailyLiving” (1) -- Linking up by the Main Theme,and Getting Through the Sequences ofEvents: How can the “planning of time”in one’s “daily living” be designed so as

to avoid the various wrongdoings? Howshould we practice the “Holy Dharma” soas to make the “effectiveness of Dharmapractices during meditation” be linked upand steadily sustained with that in “post-meditation daily living” so as to further it andlet it become fully “developed” ? If one wantsthe “success” to be speed up, how should it

be planned so as to remove those obstaclesthat will hinder the “effectiveness”? How canthe sequence of incidents to be traced outof those confusions, and the key positionsto be found in solving the problems? Howcan a consensus be reached betweenone’s “cognitions” and “reality” so that the“contradictions” 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 living”with a correct “state of mind ”? ….( pleaserefer 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”: The “cardinalmentality” is the major key in deciding onall things, and so the “planning of one’sDharma practices” in one’s “daily living”has to use the “cardinal mentality” as the“main theme” to link up the “static statesof Dharma practices” with the “dynamicstates of Dharma practices”, by connectingtheir “common points” so as to get throughthe rigid dichotomy in one’s “planning oftime,” and thus opening and tidying up thedisordered “sequences of events” in order tosynergize the contradictions of these two andto make them to become complementaryto each other, while using the “cardinal

mentality” as the basis all through. This is,indeed, the “main points of planning” forone’s Dharma practices in “daily living”. Yet,how one focuses on the “cardinal mentality”and the “planning of time” would become the main key points for one’s “successes and/ or failures” .….( please refer to the Issue 13 ofthe “Lake of Lotus” ).

(x) The Factors of Time and Effectiveness (7):Flexibility in the Using of One’s “Mentality”

for One’s Dharma Practice: While practicing










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the Dharma during the undulated waves of“daily living”, one can hardly sustain one’s“meditational power” and the degree of thesteadiness of one’s “Dharma practice’ byrelying solely on “Emptiness”. In order to beable to continuously enhance and elevateone’s Dharma practice in “daily living”,one must have to adopt “Emptiness” as

the unchanging and everlasting “cardinalmentality”. One further needs to flexiblymake use of the “three main essential points”of one’s Dharma practice in “daily living” soas to train one’s own “mind” in addressingthe problems of one’s “daily living”, as wellas to transform one’s “emotions and feelings”in becoming the “driving force for one’sDharma practice” (please refer to the Issue14 of the “Lake of Lotus”).

(xi) The Factors of Time and Effectiveness (8):Criteria for “Dharma Practices in Times ofAdversities” (1): In the undulated journey inthe course of one’s lifetime, it is unavoidable that one would meet with many adversities.If you encounter these adversities andcould not handle them properly, they wouldbecome the obstacles to all of your plansand objectives. Regardless of what “time andeffectiveness” that you may have, they wouldbe completely disturbed and delayed, andwould hardly function properly. Thus, whenone can skillfully adopt the strategy of gettingthrough the obstacles by linking up the“Main Theme and the Sequences of Events”,and when one has set up the principles forchoosing one’s “Cardinal Mentality” and alsofor the “Three Essential Factors” within one’s“mind”, one should at the same time followthe criteria for one’s “Dharma practices intimes of adversities” as the procedures for

handling 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 for“Dharma Practices in times of Adversities”,one should pay attention and adhere to thefollowing procedures : 1) to alienate fromone’s role; 2) to remain calm; 3) to analyzeaccurately; 4) to act within one’s own

capacities – this can be regarded as the

“time planning for one’sD h a r m a p r a c t i c eduring adversities”;5) to take advantageo f t h e d i f f e r e n tcircumstances; 6)to learn from one’sown experiences;

and 7) to elevateo n e ’ s o w na w a r e n e s s ,with part icularr e f e r e n c e t o3 ) t o a n a l y z ea c c u r a t e l y(please refer tothe Issue 16 ofthe “Lake of Lotus”).

(xiii) The Factors of Time and Effectiveness(10): Criteria for “Dharma Practices inTimes of Adversi t ies” (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 the rightopportunities, neither does one have to makeany planning. This is because this will be thetime for the arrival of the “achieved rewards” .The good deeds that you have accumulatedin the past are the best planning for the“achieved rewards.” However, in times ofadversities, no matter what one does, onewould have encountered many obstaclesand have one’s head badly battered. If onesimply goes along naturally, it would leadone to a dead end. This is because, in timesof adversities, it is the time for the comingof one’s retributions due to one’s past baddeeds . If one does not remain calm, wait for

the right opportunity, and plan appropriately,it would be difficult for one to get out fromthe plight. The question, then, is when willbe the best time to get out from the plight?And what would be considered as theappropriate planning (please refer to theIssue 17 of the “Lake of Lotus”) ?

(xiv) The Factors of Time and Effectiveness (11):Criteria for “Dharma Practices in Timesof Adversities” (4) – Making use of the

Circumstances: The characteristics for being










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in adversities are that one would be besetwith difficulties and will be unable to copewith the situations . If one has to make use ofthe circumstances of that particular situationand time so as to break through the obstaclesis basically an extremely difficult matterto achieve . Since it is all that difficult , theconditions that one would have to consider

in order to complement the whole situationwould be particularly even more so. There isan old Chinese saying that “Hero makes thetrend of his time, and the trend of the timemakes its own Hero”. After all, ‘the trend ofthe time and the environment’ together isone of the major elements for one’s successand failure. Hence, it is also a necessaryelement for one to get out from the plight bymaking use of the circumstances to breakaway from adversities. If one is to make useof the circumstances, one would adopt oneof the following situations: (1) to quietly wait for the favourable circumstances to arise; (2)to make use of the existing circumstances;and (3) to build up favourable circumstances(please refer to the Issue 18 of the “Lake ofLotus”) .

(xv) The Factors of Time and Effectiveness (12):Criteria for “Dharma Practices in Times ofAdversities”(5) -- Learn One’s Lessons fromPast Experiences: Failure is not necessarilya miserable thing. It can only be said as ablueprint which reflects on a series of meritsand weaknesses . If one can learn one’slessons well from past experiences in findingout the “reasons for one’s failures, as wellas the personal behavioral formulae thatled to such failures”, one’s “wisdom of self-enhancement” will be elevated by applyingproper remedies to revise these extremely

concealed and improper formulae, thiswould help to bring about one’s success inthe next occasion. During this process of“self-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 broughtabout the essential elements for one’s futuresuccesses. The “state of invincibility” is the

most lonely and painful experience. Too

many successes and for too long will onlymake one to lose one’s sense of direction,and to easily lose oneself in one’s own“ego”. As such, one would not be able tofind out and revise the poor formulae , andoneself would thus be easily bogged downin the mire of having too much “self-pride”and strong “arrogance” within one’s own

“ego”, never being able to see the real worldin its totality . In this regard, such kind ofcontinuous successes can only be said to bean extremely big failure (please refer to theIssue 19 of the “Lake of Lotus”).

(xvi) The Factors of Time and Effectiveness (13):Criteria for “Dharma Practices in Timesof Adversities” (6) – Enhancing One’sAwareness: Many a times the formationof one’s mistakes and failures are due to

the inadequacy of one’s own “awareness”.The biggest drawback was one’s ownfailure lied in not “being aware” of whatand where had gone wrong in one’s own“behavioral formulae”. This would resultin one’s repeating, or even expanding, ofone’s mistakes and failures endlessly. Beingfaulty or carelessness for a short while isnot the main cause for one’s mistakes andfailures. The main and real cause is theexistence of deviations and defects in boththe consciousness and the subconsciousof one’s own “behavioral formulae” . Thiswould lead to a chain of wrong behaviors,which would form an orbit which would leadto further failures, and that one would find ithard to depart from it . Along with this orbitof failures, it would further extend to manymore faults and carelessness, and the endresult would be more and greater failures.Hence, to “enhance one’s awareness” is not

only to elevate one’s attentiveness, such thatthe frequency of one’s making mistakes dueto carelessness would be reduced, but themore important aspect is whether to have theability for one’s “self-reflection”, for observingthe minute details, and to carefully find outthe deviations and defects in one’s own“behavioral formulae” (please refer to theIssue 20 of the “Lake of Lotus”) .

(xvii) The Factors of Time and Effectiveness (14):

Simplifying the Complexities, Finding theKeys - Due to the fact that one’s life span is










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temporary and impermanent , and so whenone design and draw up a plan for one’s ownDharma practice, one should need to includethe “factor of time and effectiveness”, allthe more, as the primary important pointfor one’s consideration . Apart from havingthe “right mindset and criteria” in handlingperiods of “adversities or prosperities” so

that one would be able to “master the factorof time” more accurately and to have anedge, what other principles that one shouldneed to pay attention to? No matter whatkinds of the “planning of time” that one has,they are bound to have both strengths andweaknesses. It is unavoidable that there willbe some faults. However, the appropriate“planning of time” should be able to reduceor lighten all kinds of faults and be able tospeed up the process in the showing of“success”. An appropriate “planning of time”must make use of the following principles inits design : 1. Linking up by the Main theme,and getting through the sequences of events– target: daily living before one’s death(please refer to Issue 21 of “Lake of Lotus”) ;2. Simplifying the complexities, findingthe keys – target: the wrestling ground ofenergies after one’s death; 3. Differentiationon the order of importance, Proper handling

of the interferences –target: the wrestlingground of energies after one’s death (pleaserefer to Issue 21 of “Lake of Lotus”).

(xviii) The Factors of Time and Effectiveness (15):Mastering of Time and Choice of Methods– Irrespective of the objectives of one’sDharma practice, one must choose theappropriate “methods of Dharma practice”that correspond with one’s objectives . Theamount of time spent on these “methods of

Dharma practice”, and the effects that onecan achieve through them, are the key andcritical points as to whether or not one canachieve the objectives, and so one shouldanalyze them in more details. In order tohave a quick and accurate way to analyzeand measure the various “methods ofDharma practice”, one must first “bring outthe chief points” on the “objectives” of thevarious practices, as well as the effectiveelements of the “methods of Dharma

practice”, before one can correspondingly

discuss and analyze the issues (please referto Issue 22 of “Lake of Lotus”).

(xix) The Factors of Time and Effectiveness (16):The Highest Objective that “Prayers” canAchieve – On the side of effectiveness, eventhough they consist the element of one’s“mental strength”, but since “prayers” do

not involve any practice on “Emptiness”,and so they are neither direct enough, norhave they included any programming forthe practicing of “Emptiness” that couldcounter-act the tractional forces of the “cycleof karmic exercise”. Hence, though prayerscan produce some effects, the highestlevel that they can achieve would only belimited to the “materialization of requestsfor worldly desires”, or for the “rebirths insome virtuous realms”. One would not be

able to achieve the two objectives of: (1)liberation from the tractional forces of the“cycle of karmic existence”; and (2) theattainment of “Complete Enlightenment”(“Buddhahood”). Hence, “prayers” will notbe able to become the major item of Dharmapractice in Buddhism, and that it can onlybe a supplementary method of Dharmapractice . (Please refer to Issue 23 of the “Lakeof Lotus”.)

(xx) The Factors of Time and Effectiveness (17): The Mystery of the Blessings of the Soundin the Recitations of “Mantras, Buddhas’Names or Sutras” – The practice method ofusing sound to recite “mantras, names ofHoly Deities, and scriptures” is one of thepractice methods that have been adoptedby most religions and ceremonies in thissecular world. Does it consist of otherdeeper meanings? What are some of theeffects that will be produced from this kindof practice methods? What are the degreesof influence that this has upon one’s own“mental strength”? What is the highest levelof objective that it can achieve? What is thelength of time that it will take up in order toachieve the objective? (Please refer to Issue24 of the “Lake of Lotus”).

(xxi) The Factors of Time and Effectiveness (18):How to Make Different Mantras to ProduceEffects – the effects and energies that areproduced from the “resonance” of sound can










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make the “electrons” at the outer layer of the“atom” to move over to the other “ atom” nextto it, or else the two “atoms” can share thesame “electrons”. This kind of mechanismcan help make “atoms” to become bondingsin forming “molecules”, or other types of“compounds”. Through this process, differenttypes of materials can then be connected,

consolidated and formed. Yet, what types ofpronunciation of “sounds” could match suchparticular effects? …… ( Please refer to Issue25 of the “Lake of Lotus”).

(xxii) The Factors of Time and Effectiveness (19):What is the meaning of having receivedthe “relevant trainings” in the recitation ofmantras in order that merits would be arisenwhich are remarkable and vast, particularlyin the enhancement of one’s own wisdom

which would be very significant, and wouldnot be lost in one’s numerous lifetimes? –There are numerous mentions of the “ DharaniSamadhi”, the “Dharani Seal Samadhi”and the “one hundred and eight kinds of“Samadhis” in the different “Buddhist Sutras”,and so what are they? These are referringto the different “Mantras” within the hundredtypes of “Right Concentrations” , and sowhat is the mysterious rationale behindthem? Should “mantras” be translated?What are the merits that can be arisen from

the “relevant trainings” in the recitation of“mantras”? …… ( Please refer to Issue 26 ofthe “Lake of Lotus”).

(xxiii) The Factors of Time and Effectiveness (20):How to Give Rise to the Wonderful Merits in“Pacifying/Averting Adversities” by Recitingthe “Mantra Dharani”? – There are many

more conditions that need to be coordinatedin order to give rise to the merits of “pacifying/ averting adversities” by reciting the “MantraDharani”, as it would involve the “collectivekarma” of all those who are involved, thatis, the “karmas” of each and every onethat would be affected by those adversitiescombined together. As such, it would bemuch more complicated than the “karma”involved in both the “ Dharma Dharani” andthe “ Meaning Dharani”, as for the latter two

only the “karma” of the Dharma practitionerhimself/herself would be involved. Hence, itwould be relatively much easier to give riseto the merits of both the “ Dharma Dharani”and the “ Meaning Dharani”, and the levelof “meditational power” that is required tomatch these Dharani is relatively lower. Onthe other hand, the level of “meditationalpower” that is required to match the givingrise of the merits of “pacifying/avertingadversities” of the “ Mantra Dharani” wouldbe correspondingly higher.…… ( Please referto Issue 27 of the “Lake of Lotus”).

Excerpt of Last Issue

For the general populace, and even up to thegreat Dharma practitioners, their objectives of Dharmapractice should be more or less of the following types:

1. Praying for worldly desires – For example: to seek for

oneself and one’s own relatives to have “longevity,recovery from illness, success in one’s career, goodmarriage, wealth increase, averting disasters andrelief from sufferings, as well as reunion with thosedeceased loved ones”. Also, there are those whohope to get the “ease of heart and security at thepresent life”, etc.; or for “fame, wealth, respect” inorder to study Buddhism; as well as for those whoput in efforts to practice the Dharma.

2. Rebirth in the good realms – For example: to hope

and pray for rebirth in the heavenly realm, or in thehuman realm, and not to fall into the evil realms ( of










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animals, hungry ghosts and hells ).

3. Liberation from the tractions of the “cycle of karmic

existence” – to hope and pray for the freedom indeciding for oneself as to whether one would bereborn into the six realms ( of heavens, asuras,humans, animals, hungry ghosts and hells ), orwhether to remain in the highest level of the “Realmof Form”, such as the “Akanistha” ( the “Heavenat the End-of-Form-Realm” ), which is beyondthe control of the tractions. ( Please refer to theexplanations on the “Three Realms” in the articleon the “Profound Abstruseness of Life and Death:The Meaning of Near-Death Experiences” in Issue

17 of the “Lake of Lotus” ).

4. Attainment of Buddhahood – The recovery of one’s“Primordial Nature” and the originally possessedand boundless capabilities, which are free fromany bondages and to remain in the “DharmaRealm”. ( The “Nature of the Mind”, also known asthe “Buddha Nature”, or the “Primordial Nature”,refers to the original possession of that most crystalclarity of awareness . Please refer to the articleson “The Meaning of Near-Death Experiences” in

Issues 4 & 5 of the “Lake of Lotus” ).

What are the methods that one can choose inorder to achieve these four types of objectives? Whatwill be their effects? What are the critical key points that one should pay attention to when judging uponand in choosing those methods of Dharma practice?These are the “starting points” that one should be“looking for the keys” to these issues. Regardless ofwhat kinds of religions, the practice methods can bebroadly divided into the following types:

1. Prayers – Including confessions, repentance ofone’s conducts, and in the making of aspirationsand wishes;

2. Recitations – mantras, Buddhas’ Holy Names, orsutras;

3. Visualizations – themes include the formulae fordifferent types of “meditation”, or even the makinguse of the internal functions of one’s body forcoordination.

Irrespective of which types of practice methods,it must include the training of one’s “mental strength”.Otherwise, it would not be able to produce anyeffects . One of the important points for judging whichof the practice methods are the most effective onesis the degree of influence that these can have onone’s “mental strength”? What percentage will theyconstitute?

The last four chapters have clearly explainedthe effects and mysteries that “sound” has producedupon the bodies of people (Please refer to the articleson the “Wisdom in Directing One’s Dharma Practices”of Issues 24, 25, 26 and 27 of the “Lake of Lotus”) . The part on the rationale for the “resonance” and“operations of particles” is one of the functions onthe recitation of mantras. Since the sound of mantrasdoes not necessarily have to be words that could betranslated or understood, particularly those mantraswhich are meant for the following purposes:

1. linkage or condensation;

2. cutting off the linkage or condensation;

3. taming and shattering.

The last two chapters (please refer to thearticle on the “Wisdom in Directing One’s DharmaPractice” in Issues 26 and 27 of the “Lake of Lotus”)has mentioned about the merits of having receivedthe “relevant teachings” in the recitation of mantraswhich are remarkable and vast, especially onthe improvement of wisdom which can be quiteremarkable and can be sustained for long periods oftime. As to its abstruseness, apart from relating to itsrationale on “resonance” and the “motions among theparticles”, it is also very much related to the differenthigh or low levels of the “Right Concentrations” (or“Samadhis” in Sanskrit) . According to BodhisattvaMaitreya’s classification, in Volume 45 of the“Yogacaryabhumisastra” , “Dharanis” are divided

into the following kinds:










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(1) Dharma Dharani – the successful symptom forthe receiving of the “relevant trainings” in the proper recitation on this type of “mantras” is thatone would be able to remember the words andsentences of the various Sutras in one’s numerouslifetimes (please refer to the article on the “Wisdomin Directing One’s Dharma Practice” in Issue 26 ofthe “Lake of Lotus”) ;

(2) Meaning Dharani – the successful symptom for thereceiving of the “relevant trainings” in the properrecitation on this type of “mantras” is that one wouldbe able to remember the meanings of the Sutras inone’s numerous lifetimes (please refer to the articleon the “Wisdom in Directing One’s Dharma Practice”in Issue 26 of the “Lake of Lotus”) ;

(3) Mantra Dharani – the successful symptom for thereceiving of the “relevant trainings” in the proper

recitation on this type of “mantras” is that, throughone’s “meditational power”, one would be able toexperience the special effects of the “mantras”,and would thus be able to help other sentientbeings to remove all kinds of calamities andillnesses (please refer to the article on the “Wisdomin Directing One’s Dharma Practice” in Issue 27 ofthe “Lake of Lotus”) .

(4) Endurance Dharani – the successful symptomfor the receiving of the “relevant trainings” in the

proper recitation on this type of “mantras” is thatone would be able to know the true existenceof, and the real meanings behind, the variousDharmas, as well as the ability without losingthem.

Mantras that Would Enable Oneself to Knowthe True Existence and the Real Meanings of

the Various Dharmas

In this chapter, we will continue to explain howto generate the merits of the “ Endurance Dharani”.“Endurance” has two meanings: one represents the“Endorsement of Abler” , and the other represents a“Decision” . The “Endorsement of Abler” means that“after the verification and endorsement , one hasbeen confirmed to have such an attainment”. Asfor the “Decision”, it indicates that one has “surelyand profoundly realized, and has thus affirmativelyachieved a certain level of attainment, in a decisive and firm manner without any doubts”.

Therefore, the meaning of “Endurance Dharani” is

that “if one is able to recite this type of “mantra” skillfullyto a very firm level without any losses , and can enterinto the level of “Right Concentration” (or “Samadhi” inSanskrit) , so as to enable the energy of the “resonance” of “this type of “mantra” to give the rein to its ultimatelevel. This will further enable one’s “Primordial Nature”to manifest itself so as to have mutual “verificationand endorsement” with “the true existence of, and the

real meanings behind, the various Dharmas”, thusconfirming and profoundly ratifying the attainment of“realizing the true existence of, and the real meaningsbehind, the various Dharmas” in a decisive and firmmanner without any doubts”.

In the “Commentary on the Vai rocana-abhisambodhi-tantra” , the Tripi taka master(Tripitakacharya) Subhakarasimha has used the“true words” (“Mantras” in Sanskrit, or “Shingon” inJapanese, mean the “true words”) to classify “mantras”

into five types:

1. What the “Tathagatas” (i.e. the “Buddha”) havespoken -- the “true words” of the TathagataShakyamuni, Tathagata Mahavairocana, and so on.

2. What the “Bodhisattvas” have spoken -- the “truewords” of Bodhisattva Avalokitesvara, BodhisattvaKsitigarbha, and so on.

3. What the Saints of the “Two Vehicles” (i.e. the“Sravaka-Buddhas” and the “Pratyeka-Buddhas”)have spoken -- the “true words” of thoseDharma practitioners, such as Sariputra andMaudgalyayana [the closest disciples of LordBuddha Shakyamuni, who have already realizedthe fruit of an “Arhat” (i.e the awakened state)].

4. What the “Devas” have spoken -- the “true words”of Brahma, Yamadeva, and so on [this refers tothose “devas” (heavenly beings) that dwell inspace] .

5. What those “Devas that dwell on the ground” havespoken -- the “true words” of Indra, Vaisravana,and so on [this refers to those “devas” (heavenlybeings) that still need to dwell on the ground] .

Why is it necessary to have “Mantras” to beclassified in such a way? This involves the degreeson the levels of practices and “states of meditation”for those who transmit those mantras . “Tathagata”is, in fact, just another name for the “Buddha”, andis one of the ten names of all “Buddhas”. Hence,

those mantras that are transmitted by the “Buddhas”










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have been developed from the inductions of their“Right Concentrations” (please refer to the articles onthe “Wisdom in Directing One’s Dharma Practices”of Issue 27 of the “Lake of Lotus”, concerning therelationship between “power of meditation” and“mantras”) , and so there is no doubt that it representsthose “vibration frequencies” of the most correct,profound, and be able to directly realize one’s “own

nature, the true existence of, and the real meaningsbehind, the various Dharmas”. In fact, this is the typeof “mantras” of the “Endurance Dharani”.

As for those “mantras” that are transmitted byeither Bodhisattvas or Devas, they have differenteffects and are quite effective in their related realms,such as in the “calling up of ghosts and gods, sendingof ghosts and gods to do something, communicatingin different realms, and removing the barriers amongdifferent realms”, and so on. However, in terms of

assisting us to directly realize one’s “own nature, thetrue existence of, and the real meanings behind, thevarious Dharmas”, then only those “mantras” that aretransmitted by the “Buddhas” are the most correctand splendid, as they are right on targets without anydeviations.

Within the “true words”, each of the mantraswould have its own “Seed Syllable”, from which itwould further arise the whole “Wheel of Syllables” (thisrefers to the “Wheel of the Mantra”) . The main syllable

situated on the lotus flower and the moon disc at thecentre of the heart of the “Yidam” is, indeed, the truewords’ “Seed Syllable” of the “Yidam”. For instance, themain syllable “Hum ” is the true word’s “Seed Syllable”of “Buddha Vajrasattva”, while the main syllable “ Hrih”is the true word’s “Seed Syllable” of “BodhisattvaAvalokitesvara”, and so on.

Why there exists the “Seed Syllables” for thedifferent mantras? What are their functions? Howdoes one apply the “Seed Syllable” and the “Wheel

of the Mantra” while reciting the mantras in order tocoordinate with one’s Dharma practice? What are thekinds of relationships between the “Seed Syllable” andthe “Wheel of the Mantra” with the “Channels, Breathsand Wisdom Drops”, as well as with the operationallaws of Mother Nature? What is their abstruseness?In correctly applying the “Seed Syllable” and the“Wheel of the Mantra”, what will be the greatestsuccess and effect that one can achieve? Does itinvolve the level on the realizing of one’s “own nature,the true existence of, and the real meanings behind,the various Dharmas”? The answer is affirmative.

Since the answers to these questions involve the“spiritual guidance and oral-pith instructions” of “actualpractices” , and so it could only be transmitted tothose qualified disciples, and are thus omitted here.[“Spiritual Guidance” (Tri): the meticulous breakdownof various practice methods into different parts indescribing and guiding the practice procedures,which belongs to the important analyses of various

practices, and is known as the “Spiritual Guidance” (Tri). The key points and crux of these are the “Oral-pithinstructions” (Man-ngan). These “Oral-pith instructions” are some key “visualization” programming, and canalso be some methods to master shortcuts, or somekey points and methods to surmount “traps, stagesand barriers”. ]

If talking about the “mantras” that can allowoneself to directly realize one’s “own nature, thetrue existence of, and the real meanings behind, the

various Dharmas”, it would definitely be the mostwidely-known “heart mantra” of the “Prajnaparamita-hridaya Sutra” (i.e. the “Heart of Wisdom Sutra ”, orsimply the “Heart Sutra ”). “Prajna” in Sanskrit means“Wisdom”, and “Paramita” refers to the “bygone tothe other shore”. Thus, “Prajna-Paramita” means that:for those Dharma practitioners who possess such“wisdom” will be enabled to “attain Buddhahood”, tobe released from all kinds of ties and bindings, andwill no longer dwell in the bitter sea of sufferings in thecycle of karmic existence. It also represents that such“wisdom” is able to assist oneself to directly realizeone’s “own nature, the true existence of, and the realmeanings behind, the various Dharmas”.

What is the Core of the “Prajnaparamita-hridaya Sutra”?

The “Mahaprajnaparamita Sutra” (i.e. the“Great Perfection Wisdom Sutra”) is translated bythe Venerable Tripitaka Master (Tripitakacharya)

Xuanzang at the behest of the King of the TangDynasty. In Volume 101, the third section of Chapter29 of “Mahaprajnaparamita Sutra” , the Lord BuddhaShakyamuni has the following explanation on such“wisdom” [0559b10]: “At that time, the Lord Buddhahas told Sakra-devanam-Indra That is right, thatis right, is what you have said. ‘Prajnaparamita’ isindeed very rare. If one is able to learn and realize‘Prajnaparamita’, then one will be able to learn andrealize ‘almsgiving, pure precepts, forbearance,diligence, mental concentration (“Dhyana” in Sanskrit) and wisdom (“Prajna” in Sanskrit) ’ Paramitas. If one










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is able to learn and realize ‘Prajnaparamita’, then onewill be able to learn and realize the ‘emptiness of theinner’ (“adhy ā tma- śū nyat ā ” in Sanskrit) , the ‘emptinessof the outer’ (“bahirdh ā -śū nyat ā ” in Sanskrit) , the‘emptiness of inner and outer’ (“adhy āt ma-bahirdh ā-

śū nyat ā ” in Sanskrit) , the ‘emptiness of emptiness’ (“śū nyat ā-śū nyat ā” in Sanskrit) , the ‘emptiness ofthe enormity’ (“mah ā - śū nyat ā ” in Sanskrit) , the

‘emptiness of ultimate reality’ (“param ā rtha- śū nyat ā ”in Sanskrit) , the ‘emptiness of the conditioned’(“samskrta- śū nyat ā ” in Sanskrit) , the ‘emptiness ofthe unconditioned’ (“asamskrta- śū nyat ā ” in Sanskrit) ,the ‘emptiness beyond limits’ (“atyanta- śū nyat ā ” inSanskrit) , the ‘emptiness of the absence of beginningand end’ (“anavar ā gra- śū nya tā ” in Sanskrit) , the‘emptiness without non-focus’ (“anavak ār a- śū nyat ā ”in Sanskrit) , the ‘emptiness of the indestructible’ (“nirvikā ra -śū nyat ā” in Sanskrit) , the ‘emptiness ofessential nature’ (“prakrti- śū nyat ā ” in Sanskrit) , the‘emptiness of individual characteristics’ (“svalaksana-śū nyat ā ” in Sanskrit) , the ‘emptiness of commoncharacteristics’ (“ sā m ā nya-laksana -ś ū nyat ā ” inSanskrit) , the ‘emptiness of all phenomena’ (“sarva-dharma- śū nyat ā ” in Sanskrit) , the ‘emptiness ofthe unapprehendable’ (“anupalambha -śū nya tā ” inSanskrit) , the ‘emptiness of immateriality’ (“abh ā va-śū nyat ā ” in Sanskrit) , the ‘emptiness of its own nature’ (“svabh ā va- śū nyat ā ” in Sanskrit) , the ‘emptiness ofimmaterial own nature’ (“abh ā va-svab hā va- śū nyat ā ”

in Sanskrit) . If one is able to learn and realize‘Prajnaparamita’, then one will be able to learn andrealize the ‘true nature’ (“Bhutatathata” in Sanskrit) ,the ‘Dharma realm’ (“Dharmadh ā tu” in Sanskrit) , the ‘Dharma-nature’ (“Dharmat ā ” in Sanskrit) , the ‘natureof no illusion’, the ‘immutable nature’, the ‘universalnature’, the ‘immortal nature’, the ‘inherent dharma’,the ‘abiding dharma-nature’, the ‘region of reality’, the‘visible vault of space’, the ‘realm beyond thoughtsand words’ (“Acintyadh ā tu” in Sanskrit) ............. If oneis able to learn and realize ‘Prajnaparamita’, then onewill be able to learn and realize all schools of mantras (“Dharani mukhani” in Sanskrit) and all schools of rightconcentrations (“Sam ā dhis” in Sanskrit) .............”

The meaning is that those who are able tolearn and realize such wisdom can master boththe meanings and the integration of all kinds of“emptiness” (a total of twenty kinds of “emptiness”) .For those who are able to learn and realize such“wisdom”, they will also be able to realize one’s“own nature, the true existence of, and the real

meanings behind, the various Dharmas”. There is

one sentence which also mentions that for those whoare able to learn and realize such “wisdom”, theywill also be able to master and integrate all kinds of“Mantra” (“Dharani”) practices, as well as all kindsof “Right Concentration” (“Sam ā dhi”) practices.The Lord Buddha Shakyamuni has placed both“Mantras” (“Dharani”) and “Right Concentrations” (“Sam ā dhi”) together, and so we can understand

the interdependent relationship between the two .In order to be able to realize one’s “own nature, thetrue existence of, and the real meanings behind,the various Dharmas”, one should be reminded ofthe most important key criterion of “not graspingonto any side of ‘emptiness’ and ‘existence’ ”, and ofcourse this include “Mantras” (“Dharani”) and “RightConcentrations” (“Sam ā dhi”) .

Therefore, in Volume 101, the third sectionof Chapter 29 of “Mahaprajnaparamita Sutra” ,

translated by the Venerable Tripi taka Master (Tripitakacharya) Xuanzang at the behest of the Kingof the Tang Dynasty, the Lord Buddha Shakyamunifurther explains the following [0560b17] that:“‘Prajnaparamita’ could allow one to get rid of thegrasping on the ‘emptiness of the inner’ (“adhy ā tma-sunyata” in Sanskrit) , and thus it increases one’santidotes. It could also allow one to get rid of thegrasping on the ‘emptiness of the outer’ (“bahirdh ā -śū nyat ā ” in Sanskrit) , the ‘emptiness of inner andouter’ (“adhy ā tma-bahirdh ā -śū nyat ā ” in Sanskrit) ,the ‘emptiness of emptiness’ (“śūn yat ā -śū nyat ā ” inSanskrit) , the ‘emptiness of the enormity’ (“mah ā -śū nyat ā ” in Sanskrit) , the ‘emptiness of ultimate reality’ (“param ā rtha- śū nya tā” in Sanskrit) , the ‘emptinessof the conditioned’ (“samskrta- śū nyat ā ” in Sanskrit) ,the ‘emptiness of the unconditioned’ (“asamskrta-nya tā ”in Sanskrit) , the ‘emptiness beyond limits’ (“atyanta- śū nyat ā ” in Sanskrit) , the ‘emptiness ofthe absence of beginning and end’ (“anavar ā gra-śūn yat ā ” in Sanskrit) , the ‘emptiness without nonfocus’

(“anavak ā ra- śū nyat ā ” in Sanskrit) , the ‘emptiness ofthe indestructible’ (“nirvikā ra- śū nyat ā ” in Sanskrit) , the‘emptiness of essential nature’ (“prakrti- śū nyat ā ” inSanskrit) , the ‘emptiness of individual characteristics’ (“svalaksana- śū nyat ā ” in Sanskrit) , the ‘emptinessof common characteristics’ (“s ām ā nya-laksana-śūn yat ā ” in Sanskrit) , the ‘emptiness of all phenomena’(“sarva-dharma- śūn yat ā” in Sanskrit) , the ‘emptinessof the unapprehendable’ (“anupalambha -śū nyat ā ” inSanskrit) , the ‘emptiness of immateriality’ (“abh ā va-śū nya tā ” in Sanskrit) , the ‘emptiness of its own nature’

(“svabh ā va -śū nyat ā ” in Sanskrit) , the ‘emptiness of










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immaterial own nature’ (“abh ā va-svabh āv a- śū nyat ā ”in Sanskrit) , and thus it increases one’s antidotes.Idem! Such ‘Prajnaparamita’ could allow one to getrid of the grasping on the ‘true nature’ (“Bhutatathata”in Sanskrit) , and thus it increases one’s antidotes.It could also allow one to get rid of the grasping onthe ‘Dharma realm’ (“Dharmadh āt u” in Sanskrit) , the ‘Dharma-nature’ (“Dharmat ā ” in Sanskrit) , the

‘nature of no illusion’, the ‘immutable nature’, the‘universal nature’, the ‘immortal nature’, the ‘inherentdharma’, the ‘abiding dharma-nature’, the ‘region ofreality’, the ‘visible vault of space’, the ‘realm beyondthoughts and words’ (“Acintyadh ā tu” in Sanskrit) ,and thus it increases one’s antidotes. ........... Such‘Prajnaparamita’ allows one to get rid of the graspingon all schools of mantras (“Dharani mukhani” inSanskrit) , and thus it increases one’s antidotes. It alsoallows one to get rid of the grasping of all schools of right concentrations (“Sa mā dhis” in Sanskrit) , and thusit increases one’s antidotes. ...........”

It means that for those who are able to learnand realize such “wisdom”, they can also get rid ofthe grasping on all kinds of “emptiness” (a total oftwenty kinds of “emptiness”) .Similarly, for those who areable to learn and realize such“wisdom”, they can also getrid of the grasping on therealizing of one’s “own nature,the true existence of, andthe real meanings behind,the various Dharmas”. Thereis one sentence which alsomentions that for those whoare able to learn and realizesuch “wisdom”, they can alsoget rid of the grasping on allkinds of mantras (“Dharani” inSanskrit) , and all kinds of right

concentrations (“Sam ā dhis” inSanskrit) .

“Not Grasping” does notmean that one just “lies downsomewhere, doing nothing,and care less about anything”.In fact, the Lord Buddha Shakyamuni has taught uswhat are the benefits for learning and realizing on thewisdom of “emptiness, dharma nature, own nature,the true existence of, and the real meanings behind,

the various Dharmas, mantras and meditation” in

the first place, in order to enable all sentient beingsto understand and comprehend the true nature of“Emptiness: Neither Existence Nor Voidness”, andto keep them away from falling into the two extremesof “Existence” and “Voidness”. Only after that thatthe Lord Buddha Shakyamuni has further told us thatthe real wisdom is “to learn and realize, but withoutgrasping”. It means that “one should ‘not be driven

by greed, hatred and ignorance in grasping onto‘existence’. Because of this grasping, one wouldthen ‘attach to and reluctant to part from’, and evenusing ‘unscrupulous methods in obtaining’ what theywant. Moreover, one should not be so ‘ignorant’ as tograsping onto the idea that ‘everything is emptiness’,such that one would be ‘like an idiot’ to just simply “liedown somewhere, doing nothing and care less aboutanything”. Actually, how could one be able to learnand realize such “real wisdom”?

In Volume 101, the fourth section of Chapter 29of “Mahaprajnaparamita Sutra” , translated by theVenerable Tripitaka Master (Tripitakacharya) Xuanzangat the behest of the King of the Tang Dynasty, the LordBuddha Shakyamuni further explains that [0568b11] :

“For those virtuous men andwomen that never departfrom the ‘Buddha-wisdom’(“Sarvajña” in Sanskrit) and the‘Buddha-wisdom mind’, theywill apply the skillful means of“nothing obtainable”...............Such ‘Pra jnaparami ta’ i sa Great Spir i tual Mantra .Such ‘Pra jnaparami ta’ i sa G r e a t B r i g h t M a n t r a .Such ‘Pra jnaparami ta’ i sa Most Supreme Mantra .Such ‘Prajnaparamita’ is anUnequalled Mantra . Such‘Prajnaparamita’ is the King

of All Mantras . It is the mostsup reme , mos t sp l end idwith nothing to surpass it. Ithas great magical powersto subdue anything, and notto be subdued by anything

else............. Thus, when learning such a King ofGreat Mantra of ‘Prajnaparamita’, virtuous men andwomen should not obtain the ‘emptiness of the inner’ (“adhy ā tma- śū nyat ā ” in Sanskrit) , and also shouldnot obtain the ‘emptiness of the outer’ (“bahirdh ā -śū nyat ā ” in Sanskrit) , the ‘emptiness of inner and










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outer’ (“adhy ā tma-bahirdh ā-śū nyat ā ” in Sanskrit) ,the ‘emptiness of emptiness’ (“śū nyat ā-śū nyat ā ” inSanskrit) , the ‘emptiness of the enormity’ (“mah ā -śū nyat ā ” in Sanskrit) , the ‘emptiness of ultimate reality’ (“param ā rtha- śū nyat ā” in Sanskrit) , the ‘emptinessof the conditioned’ (“samskrta- śū nyat ā ” in Sanskrit) ,the ‘emptiness of the unconditioned’ (“asamskrta-śūn yat ā ” in Sanskrit) , the ‘emptiness beyond limits’

(“atyanta- śū n ya tā ” in Sanskrit) , the ‘emptiness ofthe absence of beginning and end’ (“anava rā gra-śū nyat ā ” in Sanskrit) , the ‘emptiness without nonfocus’ (“anavak ā ra- śū nyat ā ” in Sanskrit) , the ‘emptiness ofthe indestructible’ ( “nirvikā ra- śū nyat ā ” in Sanskrit) , the‘emptiness of essential nature’ (“prakrti- śū nyat ā ” inSanskrit) , the ‘emptiness of individual characteristics’ (“svalaksana- śū nya tā ” in Sanskrit) , the ‘emptinessof common characteristics’ (“ s ā m ā nya-laksana-śū nya tā ” in Sanskrit) , the ‘emptiness of all phenomena’(“sarva-dharma- śū nyat ā ” in Sanskrit) , the ‘emptinessof the unapprehendable’ (“anupalambha -śū nyat ā ” inSanskrit) , the ‘emptiness of immateriality’ (“abh ā va-śū nyat ā ” in Sanskrit) , the ‘emptiness of its own nature’ (“svabh ā va- śū nya tā ” in Sanskrit) , the ‘emptiness ofimmaterial own nature’ (“abh ā va-svabh ā va- śū nya tā ” inSanskrit) . In not obtaining anything from the ‘emptinessof the inner’ (“adhy ā tma- śūn ya tā ” in Sanskrit) , onewill not be able to harm oneself, harm others, andall other things . Idem! These virtuous men andwomen when learning such a King of Great Mantra

of ‘Prajnaparamita’ should not obtain the ‘true nature’(“Bhutatathata” in Sanskrit) , and also should not obtainthe ‘Dharma realm’ (“Dharmadh ā tu” in Sanskrit) , the ‘Dharma-nature’ (“Dharmat ā ” in Sanskrit) , the ‘natureof no illusion’, the ‘immutable nature’, the ‘universalnature’, the ‘immortal nature’, the ‘inherent dharma’,the ‘abiding dharma-nature’, the ‘region of reality’, the‘visible vault of space’, the ‘realm beyond thoughtsand words’ (“Acintyadh ā tu” in Sanskrit) . As ‘nothingobtainable’ from the ‘true nature’ (“Bhutatathata”in Sanskrit) and so on, one will not be able to harmoneself, harm others, and all other things...........”

It means that this wisdom is the “ Great SpiritualMantra , Great Bright Mantra , Most Supreme Mantra , Unequalled Mantra , and King of All Mantras ”. In orderto learn and realize such wisdom, one should beginwith this mantra. And what is the “oral-pith instruction”for learning and realizing this mantra? It is by applyingthe “skillful means of ‘nothing obtainable’” so that onewould not be grasping onto the benefits that comefrom such wisdom. In this way, one would be able to

realize one’s “own nature, the true existence of, and

the real meanings behind, the various Dharmas”, andwill approach to accomplish the “utmost, right andperfect enlightenment” (“Anuttara-samyak-sambodhi”in Sanskrit) , which is the greatest benefit of “attainingBuddhahood”. It is because of the fact that there is“nothing obtainable”, and so there are no “karmas” tobe attached, and thus no karmic entanglements withany sentient beings, and also no inner attachments.”

In this way, one would not do anything harmful tooneself, to others, and to all other things”, and soon. Obviously, after the “attainment of Buddhahood”,it does not mean to just “lie down somewhere,doing nothing, and care less about anything”.(“Karmic forces” are the “tractions”. “Karmic Web” ofNetworking : due to the virtuous and wicked behaviorsin past countless lifetimes , a mutually-intertwining andinfluencing connection between the “mental strengths”of both oneself and of others has been formed. Thismutually-affected network of tractions is known as the“karmic web of networking”. Please refer to the VCDon “The Inconceivable Law of Karma”, published byDudjom Buddhist Association).

How to Take the Short Cut in “AttainingBuddhahood”?

In Volume 101, the fifth section of Chapter 29of “Mahaprajnaparamita Sutra” , translated by theVenerable Tripitaka Master (Tripitakacharya) Xuanzang

at the behest of the King of the Tang Dynasty, the LordBuddha Shakyamuni further explains that [0570a09] :

“For those virtuous men and women who learn sucha King of Great Mantra of ‘Prajnaparamita’, they have nothing obtainable from me and the Holy Dharma,and yet they will attain the ‘utmost, right and perfectenlightenment’. To comprehend the differences in theminds of these sentient beings, and act in turning theWheel of the supreme Dharma accordingly so as tobenefit both their minds and activities. Why is this so?This is because the past Maha-Bodhisattvas had reliedupon such a King of Great Mantra of ‘Prajnaparamita’in learning and practicing diligently. As a result, theyhave already attained the ‘utmost, right and perfectenlightenment’, and are turning the splendid Dharmawheel to enlighten countless sentient beings.”

It means that: “by using the skillful meansof ‘nothing obtainable’ in practicing this mantra,though it is ‘nothing obtainable’, yet because ofthis, one could then attain the “utmost, right andperfect enlightenment”, which is the “attainmentof Buddhahood”. And because of their diligently










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practicing this mantra, all the past Bodhisattvashave “attained Buddhahood”. With that, they have

widely transmitted the Holy Dharma to enlightencountless sentient beings, and they have beenacting most proactively .” It is clearly stated in the“Sutras” that the recitation of this “Great BrightMantra” is the short cut to “attain Buddhahood”.There have been countless Dharma practitionerswho, having diligently reciting this mantra, have“attained Buddhahood” in past kalpas.

The Lord Buddha Shakyamuni has explainedthe subtle relationship between “voidness” and“existence”, and how one could handle about them,in the “Sutras” in a very thorough manner withoutanything vague. As to the functions of “mantras”, therehave been even greater acknowledgments on them,without any belittlements at all. It even mentions that“All the wisdom in ‘attaining Buddhahood’ is containedin this ‘mantra’”.

There have been countless numbers of peoplewho have studied this “Heart Sutra” in the pastthousand years, and yet most of them have merelyspent all of their efforts in trying to understandthe principle of “emptiness” and its meanings.Unfortunately, they have missed the very core ofthe “oral-pith instruction” on the “Heart Sutra” : itsMantra . No matter how hard worldly people try todeeply understand the principle of “emptiness” andits meanings in the “Heart Sutra” , they still have usedtheir mundane limited wisdom in trying to understandthe infinite “own nature, the true existence of, and thereal meanings behind, the various Dharmas”. Andbecause of the fact that they are using their secular

limited wisdom, with their lack of understanding on

the abstruseness of “Mantras”, and so they haveused their “arrogant, frivolous, and short-sighted”knowledge and understanding in criticizing thepractice of reciting “Mantras”.

These people’s ignorant criticisms and attackshave not only blocked and hindered the “eyes” of the“minds” of the latecomers, but also have committed a

serious “sin of slandering the Dharma”, which is totallyagainst the teachings of the Lord Buddha Shakyamuniand all the other Buddhas. Some of these people areeven role models for the common people as being“monks”, and they are influencing the “wisdom lives” ofcountless people. Though some other aspects of thesepeople have been regarded as role models and areadmirable, yet because of their “sins of slandering theDharma”, the destruction of their own futures cannotbe underestimated. This will further put themselves andtheir followers to suffer beyond redemption in countless

eons. Indeed, what a great pity this is!

In fact, the Lord Buddha Shakyamuni has alreadyclearly stated, right at the very beginning, that the truecore of the “Heart Sutra” is the wisdom that enablesall practitioners to “attain Buddhahood”, which is this“Great Bright Mantra”. This is because the “soundfrequency” of this mantra is strong enough to initiatethe manifestation of the “primordial nature” of allsentient beings, such that it enables them to rely onthis boundless wisdom to attain the “utmost, right and

perfect enlightenment”, which is the “attainment ofBuddhahood”. For those who have studied it insideout, but still cannot understand and have no wayto realize the wisdom, it will turn out that the merefocusing on this “Great Bright Mantra” will enableone to spark up one’s wisdom . The Lord BuddhaShakyamuni already clearly stated this right at thevery beginning, and has nothing to hide away. It isonly because those Dharma practitioners who thinkthemselves to be very clever that they will run counterto the teachings of the Lord Buddha Shakyamuni.

The entire “Mahaprajnaparamita Sutra” hasused the way of “spiritual guidance” (tri) to thoroughlyexplain the principle of “emptiness” and its meanings,in order to lay down a path for Dharma practitioners torecite this “Great Bright Mantra” . To recite this “GreatBright Mantra” in accordance with the Holy Dharma ,one should begin by using the correct principleof “emptiness” and its meanings as the “principalmindset” in order that there might be hopes for one’ssuccess. As such, the Lord Buddha Shakyamuni has




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used very meaningful andheartfelt words repeatedlyto explain the principle of“emptiness” and its meanings,with the key to its success stillremains in relying upon therecitation of this “Great BrightMantra” . In other words, the

principle of “emptiness” andits meanings is actually the“Spiritual Guidance” (Tri), whilethe reciting of this “Great BrightMantra” is, indeed, the “Oral-pith instruction” (Man-ngan) .

If one is not using thep r inc ip l e o f “ empt ines s”and i t s meanings as the“ p r i n c i p a l m i n d s e t ” i n

rec i t ing th is “Great BrightMantra” , then the wisdomso manifested would st i l lc o n t a i n s o m e k i n d s o fimpurities , which is not much better than thesituation of the “parrot’s recitation of mantras”,and so it will be very difficult for one to manifestone’s “primordial nature”. If one is unable tomanifest one’s “primordial nature”, then it willnever have the real wisdom in order to attainthe “utmost, right and perfect enlightenment” of“at taining Buddhahood”.

If one merely understands the principle of“emptiness” and its meanings, but does not recite this“Great Bright Mantra” , it will be analogous to havinga famous and excellently-function car, yet without thekey to start off the engine. On the other hand, if one not only has the correct principle of “emptiness” andits meanings as the “principal mindset”, but also hasthe techniques and even “oral-pith instructions” on therecitations of the “Mantras”. With these, if one woulddiligently practice this “Great Bright Mantra”, then onemust be able to “attain Buddhahood” as according tothe revelations of the “Sutras”.

Therefore, the meaning of the “Endurance Dharani” is this: “if one is able to recite this kindof ‘mantras’ skillfully, to the very firm level withoutlosing anything so as to enter into the level of ‘RightConcentration’, such that this will enable the energyof ‘resonance’ of ‘this kind of mantras’ to give reinto its ultimate level, which will further enable one’s

‘primordial nature’ to manifest itself so as to have

mutua l ‘ver i f ica t ion andendorsement’ of the ‘truee x i s t e n c e o f , a n d t h er e a l m e a n i n g s b e h i n d ,t h e v a r i o u s D h a r m a s ’ .This further confirms byprofoundly realizing andratifying the achievementof one’s ‘ realizing the true

existence of, and the realmeanings behind, the variousDharmas’ , in a decisive andfirm manner without anydoubts whatsoever” . Assuch, one will definitely beable to “attain Buddhahood” .

Hoping that the “GreatBright Mantra” of this kind of“Endurance Dharani” couldbe taken seriously by allconcerned, and also praying

and aspiring that all thoseDharma practitioners whocan recite this mantra “inaccordance with the Holy

Dharma” will continue on until they will eventuallysucceed. In this way, we sincerely wish that will be nomore people who will “slander on the ‘mantras’ andthe ‘Holy Dharma’” again in this secular world!

Besides the mysteries of the “resonance” andthe “operations of particles”, are there any otherdeeper meanings in the recitations of “Mantras,Buddha’s Holy Names, or the Sutras”? Are there anydifferences in the recitations of “Mantras, Buddha’sHoly Names, or the Sutras”? Which of them wouldhave a greater strength? What kinds of benefits willthey have? What are the differences in the techniquesof reciting them? There are two levels when producinghuman sounds, namely: “the “conscious” and the“sub-conscious” levels. Will they be beneficial toone’s Dharma practice? What are the effects that areproduced in the practice methods for the recitationsof “Mantras, Buddha’s Holy Names, or the Sutras”? Towhat degrees and levels do these practice methodsinfluence one’s “mental strength”? What is the highest

level of objective that can be achieved through thesemethods? What is the length of time that one has tospend on these methods? We will continue to sharesome of these mysteries in the next issue of the “Lakeof Lotus”……… (To be Continued)

(Note: The newly released book on “The Wisdom inDirecting One’s Dharma Practice (1)” has alreadybeen published. Its contents include the articles on“The Wisdom in Directing One’s Dharma Practice”from Issues 1 to 10).


lake of lotus (28)-the application of wisdom-the wisdom in directing one's dharma practice...

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