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8/12/2019 Lake of Lotus (30)-The Application of Wisdom-The Wisdom in Directing One's Dharma Practice (30)-By Vajra Master Pema Lhadren-Dudjom Buddhist Association

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14

By Vajra Acharya Pema Lhadren

Translated by Byron K.K. Yiu

The Wisdom in Directing Ones Dharma Practice (30)

14

Why Should One Recite and Chant the Buddhist Sutras?The Operation and Abstruseness of the Mind PhenomenaHow to distinguish among all religions and practices on which could help sentient beings to be liberated from the fettersof the cycle of karmic existence?The Wonderful and Efficacious Merits on the Reciting of Sutras

Excerpt of Last Issue

For the general populace, and even up to the great Dharma

practitioners, their objectives of Dharma practice should be moreor less of the following types:

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

oneself and ones own relatives to have longevity,

recovery from illness, success in ones career, good

marriage, wealth increase, averting disasters and relief

from sufferings, as well as reunion with those deceased

loved ones. Also, there are those who hope to get the

ease of heart and security at the present life, etc.; or

Issue no. 30 Back to Content


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for fame, wealth, respect in order to study

Buddhism; as well as for those who put in efforts

to practice the Dharma.

2. Rebirth in the good realms For example:

to hope and pray for rebirth in the heavenly

realm, or in the human realm, and not to fall intothe evil realms ( of animals, hungry ghosts and

hells ).

3. Liberation from the tractions of the cycle of

karmic existence to hope and pray for the

freedom in deciding for oneself as to whether

one would be reborn into the six realms ( of

heavens, asuras, humans, animals, hungry

ghosts and hells ), or whether to remain in the

highest level of the Realm

o f F o r m , s u c h a s t h e

Akanistha ( the Heaven at

the End-of-Form-Realm ),

which is beyond the control

of the tractions. ( Please

refer to the explanations

on the Three Realms in

the article on the Profound

Abstruseness of Life and

Death: The Meaning of Near-

Death Experiences in Issue

17 of the Lake of Lotus ).

4. Attainment of Buddhahood

The recovery of ones

Primordial Nature andthe originally possessed and boundless

capabilities, which are free from any bondages

and to remain in the Dharma Realm. ( The

Nature of the Mind, also known as the

Buddha Nature, or the Primordial Nature,

refers to the original possession of that most

crystal clarity of awareness . Please refer to

the articles on The Meaning of Near-Death

Experiences in Issues 4 & 5 of the Lake ofLotus ).

What are the methods that one can choose in order

to achieve these four types of objectives? What will

be their effects? What are the critical key points that

one should pay attention to when judging upon and

in choosing those methods of Dharma practice?

Regardless of what kinds of religions, the practicemethods can be broadly divided into the following

types:

1. Prayers Including confessions, repentance

of ones conducts, and in the making of

aspirations and wishes;

2. Recitations mantras, Buddhas Holy Names,

or sutras

3. Visualizations themes include the formulae

for different types of meditation,

or even the making use of the

internal functions of ones body

for coordination.

Irrespective of which types of

practice methods, it must include

the training of ones mental

strength. Otherwise, it would

not be able to produce any

effects . One of the important

points for judging which of the

practice methods are the most

effective ones is the degree of

influence that these can have on

ones mental strength ? What

percentage will they constitute?

The previous five chapters have clearly explained the

effects and mysteries that the sound has produced

upon people (Please refer to the articles on the

Wisdom in Directing Ones Dharma Practices of

Issues 24, 25, 26, 27 and 28 of the Lake of Lotus) .

The part on the rationale for the resonance and

operations of particles is one of the functions on

the recitation of mantras. Since the sound of mantradoes not necessarily have to be words that could be

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translated or understood, particularly those mantra

which are meant for the following purposes:

1. linkage or condensation;

2. cutting off the linkage or condensation

3. taming and shattering

The last few chapters(in particular please

refer to the art icle

o n t h e W i s d o m

in Directing Ones

D h arm a P rac t i ce

in Issue 26 o f the

L a k e o f L o t u s )

have mentioned that

the merits of having

received the relevant

t e a c h i n g s in the

recitation of mantras are remarkable and vast. As to

its abstruseness, apart from relating to its rationale

on resonance and the motions among the

particles, it is also very much related to the different

high or low levels of the Right Concentrations (or

Samadhis in Sanskrit) . According to Bodhisattva

Maitreyas classification, in Volume 45 of the

Yogacaryabhumisastra , Dharanis are divided

into the following kinds:

(1) Dharma Dharani the successful symptom for

the receiving of the relevant trainings in the

proper recitation on this type of mantras is

that one would be able to remember the words

and sentences of the various Sutras in onesnumerous lifetimes (please refer to the article

on the Wisdom in Directing Ones Dharma

Practice in Issue 26 of the Lake of Lotus) .

(2) Meaning Dharani the successful symptom for

the receiving of the relevant trainings in the

proper recitation on this type of mantras is that

one would be able to remember the meanings

of the Sutras in ones numerous lifetimes (please

refer to the article

o n t h e Wi s d o m

in Directing Ones

Dharma Practice in

Issue 26 of the Lake

of Lotus) .

(3) Mantra Dharani the successful

symptom for the

receiving of the

relevant trainings

i n t h e p r o p e r

recitation on this

type of mantras

is that , through

ones meditational power, one would be

able to experience the special effects of the

mantras, and would thus be able to help

other sentient beings to remove all kinds of

calamities and illnesses (please refer to the

article on the Wisdom in Directing Ones

Dharma Practice in Issue 27 of the Lake of

Lotus) .

(4) Endurance Dharani the successful symptom

for the receiving of the relevant trainings in

the proper recitation on this type of mantras

is that one would be able to know the true

existence of, and the real meanings behind,

the various Dharmas, as well as the ability

without losing them (please refer to the article

on the Wisdom in Directing Ones Dharma

Practice in Issue 28 of the Lake of Lotus) .

Why Should One Recite and Chantthe Buddhist Sutras?

Buddhist Sutras , as ancient books and records,

actually stored the boundless wisdom of the Lord

Buddha. By the using of words to show the Lord

Buddhas wisdom to the world, it also wishes to let all

sentient beings to truly understand the kind of wisdom16



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that was unveiled by those words, so as to know

how to apply them. Unfortunately, in achieving such

kinds of results are not easy things, except for those

ripe sentient beings who have the past causes and

merits, and they also should have the wisdom seeds

within their unconscious . Thus, even though people

have been trying to abandon the ancient words, and

have changed them into modern terminologies, it is

still unable to make this wish come true.

Yet, are there alternative ways to make this wish

come true? For those who have already gotten the

wisdom seeds in their unconscious and for those who

do not, when reciting and chanting the Buddhist

Sutras, would there be any difference between

them? As a matter of fact, the Buddhist Dharma

reveals that sentient beings have different levels of

consciousness, and their structures, usages and

ways of evolution cannot

deviate from the mind

phenomena . (Please

refer to the DVD on The

Teachings on Authentic

Practice in Exoteric and

Esoteric Buddhism (6):The Abstruseness of

the Mind Phenomena

Lecture Delivered on 28

June 2008, and the article

on The Meaning of Near-

Death Experiences in

Issue 15 of the Lake of

Lotus). If one would like

to understand more about

the recitat ions of the

Buddhist Sutras such that one could recognize

the difference between those who already have the

wisdom seeds within their unconscious and those

who do not, and at the same time learn whether

there are alternative ways available, so as to be able

to make the wish come true, then one should have

to understand the operation and abstruseness of the

Mind Phenomena in advance.

The Operation and Abstruseness ofthe Mind Phenomena

Buddhism considers the mind as the cardinal

subject of all our spiritual functions . There are eight

different kinds of functions of the mind, and the

Lord Buddha Shakyamuni called it as the mind

phenomena ( the citta in Sanskrit ). Among the

eight different functions

of the mind, the most

basic and fundamental

of them all is the Eighth

Consciousness ( or

A l a y a - v i j n a n a i n

Sanskrit ). Alaya is a

Sanskrit word meaning

s t o r e h o u s e . T h e

Chinese Discourse

o n t h e C h a p t e r o n

the Elaboration of the

Profound Meanings of Mahayana has mentioned

that Consciousness is another name for the Mind.

Hence, Consciousness is the Mind . In simple

terms, Consciousness is a kind of Energy .

The characteristic of the Eighth Consciousness is

like a warehouse, or the hard disk of a computer .

All kinds of matters and affairs that had occurred

in ones past countless lifetimes would have been

stored in the Eighth Consciousness, regardless

of whether they are good or bad. The Eighth

Consciousness is a place for the stashing of all

karmic forces of all sentient beings ( the web ofkarmic forces : due to both virtuous and wicked

deeds amassed through countless past lifetimes ,

the linkages of the mental strength of both ones

inner self and of others are crisscrossing and inter-

influencing each other, so as to form the network

of tractions. This is known as the karmic network.

Please refer to the DVD on The Inconceivable

Law of Karma, published by the Dudjom Buddhist

Association ) and is the cardinal subject for the cycle

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the level of consciousness , while the Seventh

Consciousness and the Eighth Consciousness

belong to the domain of the unconscious . Due

to the fact that the Seventh Consciousness is

the root of the Mental Consciousness, while the

Eighth Consciousness is the basic ground and

root of all phenomena ( or dharmas in Sanskrit ) ofthe universe, hence all the activities of the Sixth

Consciousness ( or the various

discriminations associated with

the Mental Consciousness ) are

undoubtedly influenced by both

the Seventh Consciousness and

the Eighth Consciousness .

As such, in order to let the Sixth

C o n sc io u sn ess to m an ag e

s o m a n y ex am in a t io n s an d

judgments of things, it will require

quite a number of instruments

to help collect the necessary

information and data . Hence,

s o m e m o r e f u n c t i o n s h a v e

been derived from the Sixth

Consciousness, namely: the

First Consciousness (or the discriminations

associated with the Eye Consciousness ), the

Second Consciousness (or the discriminations

associated with the Ear Consciousness ), the Third

Consciousness (or the discriminations associated

with the Nose Consciousness ), the Fourth

Consciousness (or the discriminations associated

with the Tongue Consciousness ), and the FifthConsciousness (or the discriminations associated

with the Body Consciousness ).

A l l t h e s e f i v e k in d s o f d i sc r im in a t io n s o r

consciousnesses (or vijnana in Sanskrit ) are,

indeed, the five kinds of energies that are relying

upon the five sense organs or faculties (or indriya

in Sanskrit ), namely: the eyes, the ears, the noses,

the tongues and the bodies, for the collections of the

five sense data (or visaya in Sanskrit ) from the

externals, namely: the forms ( the shape and imagery

of a substance ), sounds, odors, tastes and the tactile

sensations, which are the five kinds of sensationsand perceptions. The Sixth Consciousness also

relies upon the mental organ

for the distinctions of all kinds of

phenomena ( mundane worldly

matters ) known as sense data

and/or conceptual objects.

After having collected all sorts

o f i n f o r m a t i o n a n d d a t a , i n

accordance with the habitual

guidance and influences of both

the Seventh Consciousness

and the Eighth Consciousness

as its main criteria, the Sixth

C o n sc io u sn ess w o u ld th en

classify these information and

data under its own subjective

judgments, or even distortion

respectively, and then hand them over to the

Seventh Consciousness with its provisions of the

conclusive information and data. The Seventh

Consciousness would then act as a messenger,

and then further pass on these information and data

to the Eighth Consciousness for storage.

The Eighth Consciousness stores lots of distortedcognitions, and so the Buddhist Dharma has

called these as the obstructions due to knowledge .

The knowledge being recognized is, indeed,

different from the truth, and it will form a hindrance

to prevent oneself from returning to ones own

real nature; that is, to prevent oneself from the

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attainment of Buddhahood.

Mind is the origin of our own nature: which is

o r i g i n a l l y o n e n e s s ,

singleness and united ,

s u c h t h a t i t h a s t h e

boundless and greatest

p o w e r . H o w e v e r ,b y g r a s p i n g o n t o

cer ta in sub t le po in ts

o f c o n s c i o u s n e s s ,

t h e F i r s t t o E i g h t h

Consciousnesses has

been gradually derived

and created. It then mixed

with matters to form all the

various different kinds of

sentient beings. Therefore,

one shou ld get r id o f

all the grasping, even the most subtle point of

consciousness, in order to facilitate the fusion of the

First to Eighth Consciousnesses, so as to combine

and return to the original oneness, singleness

and united Own Nature , whereby one could be

liberated from the cycle of karmic existence and

eventually to attain Buddhahood. This is the

essence of all practices, and is really the ultimate

goal .

How to distinguish among allreligions and practices on whichcould help sentient beings to beliberated from the fetters of the

cycle of karmic existence?If one intends to combine the Sixth and Seventh

Consciousnesses and the Eighth Consciousness

to become an organic whole, then one should

install a fusion programming within ones mind

in advance. By knowing that the First to Eighth

Consciousnesses come from one origin, and that

one should return to the original state; we call this

as the Cognition and Programming of the

Oneness. Therefore, within the procedures of

certain practice rituals of Vajrayana, it will let all the

bodies, including all cognitions, to be transformed

and to be combined. This is an extremely

important practice and programming whereby

one could distinguish among all religions,

schools and practices on which could help

sentient beings to be liberated from thefetters of the cycle of karmic existence.

Which one is useful and which is not? This

is the way for one to distinguish them. But

there are only a few Buddhists, or Dharma

practitioners, who can truly know how to use

this criterion to distinguish them. Clearly, this

indicates that the standards of contemporary

Buddhism is getting worse and worse, to the

extent that it becomes purely complied with

the conventions of this secular world, while

signaling its coming to the final stage of its

ending.

These Mind Phenomena actually follows the sentient

beings minds to continuously grasping. Indeed, this

has evolved through numerous lifetimes and countless

periods of time. Just like The Theory of Evolution, this

evolutionary process takes a long long time to develop,

and thus it will also require a long long time to reverse its

process. Therefore, the Lord Buddha Sakyamuni states

that the ordinary practices of the Exoteric Buddhism

will require three asamkhya kalpas of time to enable

oneself to return to ones Own Nature in order to attain

Buddhahood. (Three Great Kalpas: a kalpa refers

to a period of time, a small kalpa is equal to the time

required for an universe to go through the process offormation, persistence, disintegration, annihilation .

Twenty small kalpas equal to one medium kalpa

and four medium kalpas equal to a great kalpa.

And one asamkhya kalpa is equivalent to the 10 51 time

of a universe to go through the process of formation,

persistence, disintegration, annihilation. Thus, three

asamkhya kalpas is actually an immeasurable long

time, as time required for each universe to go through

the process of formation, persistence, disintegration,20



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annihilation is different.)

Are there any shortcuts? As long as those teachings

contain the important element of Emptiness,

then they should have certain degrees of relevant

programmings. According to the revelations of

the Mahaprajnaparamita Sutra (that is, the

Large Sutra on the Perfection of Transcendent

Wisdom ), turning the Mind Phenomena to the

Buddhas Own Nature requires one to enter into

the twenty different levels of Emptiness (please

refer to the article on The Wisdom in Directing Ones

Dharma Practice in Issue 28 of the Lake of Lotus).

As for Vajrayana practices, if they do not lead one

astray in becoming

s u p e r s t i t i o u s o nthe various forms

and manifestations,

b u t i n s t e a d t o

concentrate on ones

m i n d t r a i n i n g ,

together wi th the

p r o g r a m m i n g o f

Emptiness within

the practice ritualsas supplementary,

then the chances of

success will be much higher. If this can be further

coordinated with the teachings of the Tibetan

Book of the Dead , then the shortcut will naturally

be revealed. (Please refer to the DVD on Emptiness

-- Neither Existence Nor Voidness, published by

the Dudjom Buddhist Association) . If relying on the

Exoteric Buddhist way of Sutra chanting for ones

practice, and if those Sutras include the teachings

of Emptiness, then one would have the chance to

return to ones Own Nature. For those Sutras that

contain the teachings of Emptiness, the Heart

Sutra is definitely the best known and the most

popular one. As regards to the merits in the chanting

and reciting of Sutras, the first and foremost thing is

to arouse ones inner original great wisdom so that

one would be able to return to ones Own Nature.

While, secondly, it can help to make contacts with

all the Buddhas, which is most loved by worldly

people as they could then receive blessings from

the Buddhas, as well as to get protections from the

protectors.

The Wonderful and Ef caciousMerits on the Reciting of Sutras

With no doubts, there are numerous cases, from

the past up till the present, that have revealed the

wonderful and efficacious merits on the reciting of

sutras, and the following is just another real case

recently.

Case TwoThis is a sensational case, yet it also causes great

sadness. It happened on 23 August 2010 in the

Philippines. It is known as the Manila hostage crisis,

which ended with eight hostages being killed with

three other seriously injured. Miss Li Ying Quan

is one of those survivors, and she has recently

published an article, describing the incident in

Mingpao . Within this article, Miss Li Ying Quanhas mentioned that she had been reciting the Heart

Sutra when she was in dire peril. Ultimately, and

luckily, she and her mother were able to get off

safely. Herein we quoted some of the paragraphs

from this article as follows:

Mingpao Exclusive (29 August 2010): I

hided underneath the chair and escaped from the

gun shooting. At that instant, I couldnt believe that

the story appearing in movies was now happening

to me. I could see my mother, who was also hiding

underneath the chair on the other row, and I felt a

bit of ease. After the first round of gun shoot, the

coach was extremely quite. At the same time, there

were booming rounds of thunder, together with rain

kept hitting on the coach roof. It was such a great

contrast with the dead silence that reigned inside

the coach. It was extremely dark, except when

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the gunman had discovered that someone was

still alive, that he kept on his gun shooting with the

lights of firing, accompanied by their sounds. I saw

blue lights of firing penetrating the creeping body

of a tours member, who was now motionless and

was not making even a sound of groan. After quite

sometime, the roaring sounds

of gun shooting resounded,

accompanied with the incessant

sounds of the coach being hit.

All in all, it reminded those alive

that they could be shot to death

within the next second.

By seeing those dead bodies,

my mind naturally recited gate

gate paragate parasamgate

bodhi svaha (the Mantra

of the H ear t S u t ra ) . By

so doing, I wish those tours

members who had died were

able to go to the Other Shore

promptly, which has been my

thinking habit whenever I saw

some living beings at their moments of death. Notintending to, but I think, are they really dead? A few

minutes ago, they were still alive, and now were their

souls still hovering around inside the coach? Slowly,

I recited the Prajaparamita Hridaya Sutra many

times, chewing each and every word again and

again. Avalokitesvara Bodhisattva, when practicing

deeply the Perfect Wisdom clearly saw that all

five Skandhas are empty and passed beyond all

suffering Because the Bodhisattva is the PerfectWisdom of Emptiness, his mind has no hindrance.

Having no hindrance, there is no fear and far from

all fantasies and Definitely, I believed I still have

hindrances, as though my mind was reciting the

Heart Sutra for many times, but I still thought of the

many things that I wish to do, but had not been done

yet. And I still thought of my lovely family members

and friends. It is beyond doubt that it would be good

if I could survive. After all these, I was no longer that

frightened as when it got started. But I was deeply

worried about my mother to be discovered as alive

by the gunman because she was coughing after

two tear bomb attacks. The gun fight would seem to

have never ended as it lasted for such a long time. I

felt that lots of blood had wet my hairs and body, all

came from other peoples blood.

But who knows when the blood

may come from myself by the

next second. The next few days

after being rescued, I can still

smell the smell of blood.

(Web l ink to the ar t ic le a t

URL: h t tp : / /news.mingpao .

com/20100829/vza1h.htm )

It is because of Miss Li Ying

Quans true understanding on

the meaning of Non-grasping

within the Heart Sutra such

that she could generate a kind

of wisdom of composure amidst

the crisis, and also possesses

the altruistic mind (Bodhicitta in Sanskrit ) ofwishing the deaths to be liberated. Indeed, these

had led her through all those unbearable sufferings.

The good practice of offering my best wishes

whenever I saw some living beings at their moments

of death by reciting the Heart

Sutra has, indeed, trained

her own mindset with the main

programming of benefiting

both oneself and others,which also helps Miss Li Ying

Quan to accumulate countless

merits. Her compassionate

mind and acts not only can

touch upon all peoples hearts

and minds, but it can also

link up with all the Buddhas

and Bodhisattvas, and their

protectors. Thus, Miss Li Ying

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Quan and her beloved mother could become one of

those few survivors. Clearly, this is a phenomenon in

which virtues breed miracles .

Love goes far, that reaches boundless, enables

you to fll with virtues, to be never exhausted;

Not grasping, let go for limitless, enables you toreturn to ones own nature, limitless powers.

The above-mentioned case enables people to deeply

realize what merits in the reciting of Sutras can be.

If one has already possessed these wisdom seeds

within their unconscious , then a kind of compassion

will naturally arise deep down inside ones mind , and

will become a habit of helping oneself and others.

Therefore, not only will the merits in the reciting ofSutras are to be able to increase sharply, it is often

also being able to make wishes come true at the

fastest pace . And, most importantly, it is extremely

efficacious .

If ones main practice is in the reciting of Sutras,

whereby the Sutras being recited contain the

teachings of Emptiness , then these Dharma

practitioners could be able to return to ones Own

Nature at the pace much faster than those who

do not have these wisdom seeds sown in their

unconscious . Thus, one does not need to wait for

such a long time as three asamkhya kalpas in

order to return to ones Own Nature.

Why is that? It is because in western psychology,

the Sixth Consciousness belongs to the level of

consciousness , while the Seventh Consciousness

and the Eighth Consciousness belong to the

domain of the unconscious . Due to the fact that the

Seventh Consciousness is the root of the Mental

Consciousness, while the Eighth Consciousness

is the basic ground and root of all phenomena

(or dharmas in Sanskrit ) of the universe, hence all

the activities of the Sixth Consciousness ( or the

various discriminations associated with the MentalConsciousness ) are doubtlessly influenced by

both the Seventh Consciousness and the Eighth

Consciousness . Thus, when one is using the Sixth

Consciousness to recite the Sutras, then it could

reverse the direction of influence by producing an

effect on both the Seventh Consciousness and the

Eighth Consciousness . More importantly, if there

also exist the wisdom seeds being sown in onesunconscious , in which concerted actions could also

be taken with them. Then, the degree of influence

will be much faster and easier when comparing with

those whose unconscious do not have the wisdom

seeds. It is all because these peoples had already

gotten the wisdom rooted in their past lifetimes.

The following Sutra is a testimony on the above

explanation.

Five hundred years after the Lord Buddha had

left this human realm by entering into Parinirvana,

for those people who have kept their vows and

created their virtues, having read these sessions

and sentences (of the Sutras), and have generated

their faiths toward the Sutras by believing that these

are indeed the truths, then it is known that these

people have not only cultivated their virtuous roots

in one Buddha, two Buddhas, three Buddhas, four

Buddhas and five

B u d d h a s , t h e s e

people have indeed

already cultivated

v ir tuous roo ts in

countless tens of

millions of Buddhas

(that means these

wisdom seeds have

already been sown

in the unconscious

of these people) .

T h ere fo re , w h en

these people who

hear about these

s e s s i o n s a n d

sentences (of theseSutras), and can

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generate a thought of

pure faith in accordance

with the Lord Buddhas

knowledge and view,

Subh t i , and in just

a n i n s t a n t , t h e s e

sentient beings could

make contacts with allBuddhas and can thus

have such countless

virtues and merits.

However, if there are

no such wisdom seeds

being sown within ones

unconscious , and one has to merely rely upon the

chanting and reciting of the Buddhists Sutras

for ones practice, would there be other ways to

help out? The answer is Yes, but the paces will

definitely slower than those Dharma practitioners

who already have wisdom seeds being sown in

their unconscious , and it will even be slower than

those who have followed the shortcuts on the Mind

Training of Vajrayana practices.

Other ways in reciting the Sutras include:

1. Reciting Sutras intensively and in a continuous

manner in order to influence Influencing both

the Seventh Consciousness and the Eighth

Consciousness to open their main gates.

2. U s in g a sp ec ia l h ea r t - eas in g rh y th m

to recite Sutras the resonance of theheart-easing rhythm will enable both the

Seventh Consciousness and the Eighth


3. Keep up the pure thought arisen from the Sutra

until one enter the meditation state pure thought

lead to the meditation state enables both the



These three ways of reciting Sutras enable

the Sixth Consciousness to influence both


Consciousness, which quickly let the Sutras

wisdom to replace or suppress the bad seeds

within both the Seventh Consciousness and

the Eighth Consciousness, so that it could

remedy the flaw of lacking such wisdomseeds within the unconscious . To combine

the Sixth Consciousness and both the


Consciousness, so as to go for the direction

in returning to ones Own Nature, and to

replace or suppress the bad seeds within both


Consciousness, is certainly an inevitable stage .

Though every sentient being originally already has

the Wisdom of Buddha Nature, but if they have

too many erroneous information hidden in the

unconscious of both the Seventh Consciousness

and the Eighth Consciousness, which means that

they have a large amount of obstructions due to

knowledge, such that this will hinder them from the

recovery of ones Own

Nature. In order to let the

original wisdom inside

oneself to arise, the first

th ing that one needs

to do is to eliminate

the obstructions . Then,

further add the kind of

hormones that could

s t im u la t e o n e s o w ninner wisdom, that is,

t h o s e w i s d o m t h a t

has been mentioned in

the Buddhists Sutras.

Therefore, one needs to

replace first, apply later,

then let go, lastly totally

let go, and merging into

Emptiness .24



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