Book: A Complete and Detailed Exposition on the True

Buddha Tantric Dharma

Book: A Complete and Detailed Exposition on the True Buddha Tantric Dharma

Title: Introduction

Written by: Living Buddha Lian-sheng, Sheng-yen Lu

Translated by: Janny Chow

INTRODUCTION

Masters, fellow cultivators, good afternoon. This gathering today is extremely auspicious and important. In a way, it marks the first formal use of Rainbow Villa, with many more regularly scheduled programs to come in the future. The goal of this discourse is to give you a complete and detailed exposition on the practice of the True Buddha Tantric Dharma. I will share with you, without holding anything back, the secrets as well as the skills which I have learned from doing this practice. Through this sharing, I hope everyone will obtain a clear and thorough understanding of how to do the practice and follow in my footsteps.

There is a need to give this complete and detailed exposition on the Dharma, because we have now 1.2 million students in our school and this number is still growing. When a Dharma is passed from one person to the next and then from the next to the third and so on, some of the elements will start changing, and the practice itself will become quite different from what it was originally. It is my hope that all students can have a clear understanding of how to do the practice correctly and, by practicing it accordingly, everyone can arrive at a high level of achievement and experience an expansion of their awareness and perception and, eventually, attain Buddhahood. This is the most important reason for giving this teaching.

Actually Tantric Dharma itself can be considered a Truth of the Universe. When one practices the authentic Tantric Dharma, one will definitely attain the Supreme Wisdom. There are many key elements to the practice, and omission of any of them will not do. In the past I have, of course, attempted to explain these quite thoroughly in my books, but some of the details were not easy to explain in written form. It is possible that, with all of the students who practice according to my books, some might derive a different interpretation from the written texts and thus miss the mark. Therefore, the main goal of this discourse over the next several days is to provide you with a complete and detailed exposition on the authentic Tantric Dharma.

HANDCLAPPING: "WAKE-UP CALL AND DISMISSAL"

In the past, when I sat down to do a practice, I first began by clapping my hands twice. In group practice, this step is omitted.

Clapping the hands twice has two functions. At the beginning of meditation, it serves as a "wake-up call." It signifies that one is about to do the practice and requests all the Buddhas and Bodhisattvas in the shrine and the spirit realm to pay attention. At the end of the practice, when one is ready to get up to leave the shrine, the clapping of hands twice serves as a signal of "dismissal." It means that one has completed the practice and the Buddhas and Bodhisattvas can disengage and rest. This is the meaning behind clapping the hands twice at the beginning and end of each practice session. There are some practitioners who, after clapping their hands, employ an additional mudra by crossing their hands and snapping the thumb against the middle finger [Grand Master illustrates with a demonstration]. Actually this mudra serves exactly the same purpose as the clapping of hands. In Tantra, many rites appear enigmatic. For example, people may wonder why the clapping of hands is necessary for individual and not group practice. This is due to the fact that, when a group of people gathers to do meditation, the Buddhas and Bodhisattvas automatically become aware of their combined intent, whereas a single individual entering the shrine to do the practice might escape their notice. So, to attract the Buddha's and Bodhisattva's attention, one claps one's hands to signify a kind of beginning or wake-up call. The same gesture also serves as notice of completion at the end of the meditation practice. It is a ritual with esoteric meaning.

RECITING THE PURIFICATION MANTRAS

At the beginning of the practice, one recites the Purification Mantras to purify one's speech, body, and mind:

"Om, syo-lee, syo-lee, ma-ha syo-lee, syo-syo-lee, so-ha," (purify one's speech)

"Om, syo-do-lee, syo-do-lee, syo-mo-lee, syo-mo-lee, so-ha," (purify one's body)

and "Om, fo ri la dam, ho ho hum." (purify one's mind)

One also recites the Local Earth Spirit Mantra, "Namo sam-man-do, moo-toh-nam, om, do-lo do-lo de-wei, so-ha" to invite all earth spirits to come and guard and support one during the practice.

Question has been raised as to whether these mantras need to be accompanied by mudras and visualizations. Actually in Tantric rituals, mantras are, indeed, often recited simultaneously with mudras and visualizations. This is referred to as the Unification of the Three Secrets.

In our school, the recitation of the Purification Mantras, is done without any mudras or visualizations because, prior to the chanting of the Purification Mantras, one already has purified the body, mind, and speech. By taking ablution and consuming only a simple meal, one has already purified the body. By rinsing one's mouth and brushing one's teeth, one has already purified the speech. By leaving worries, wrath, and turbulent thoughts at the door of the Tantric shrine, one has already prepared and purified one's mind. Therefore, when one actually enters the Tantric shrine, the body and mind are completely relaxed, and the mind does not harbor any thoughts.

At the end of each complete step (the recitation of the Purification Mantras is considered as one complete step), one may ring the bell to signify its completion.

INVOCATION

Next is the step of invocation. I will tell you some of the very important secrets I have learned. In general, one joins the palms and recites "Om ah hum, so ha" three times, then invokes the Principle Deity in one's shrine, as well as all the Buddhas and deities and their retinues. Or, by addressing them collectively as "All Buddhas in the Ten Directions and Three Times and All Bodhisattvas and Mahasattvas," one invokes all of them. One can invoke Buddha Shakyamuni, Amitabha of Sukhavati, or whichever Principle Deity is enshrined at one's own shrine.

Invocation by Mind

In Tantric practice, invocation is accompanied by mudra, mantra, and visualization. We join our palms while we recite the Invocation Mantra. While the palms are joined, one visualizes the heart charka open up to transform into a lotus. On the lotus is a moon disc bearing the seed syllable of the Personal Deity on which one is meditating. If the deity is Amitabha, then the seed syllable is "hri". The seed syllable emits three beams of light in the color that corresponds to the particular deity. In the case of Amitabha, the color is red. These three beams of red light then travel through the middle channel of the body and leave the crown to shine into the Empty Space above. This projection of the red light three times into the spiritual realm is an invocation by mind or visualization. While one is invoking the deities by speech, i.e. by chanting three times "Om ah hum, so ha," one is at the same time using the mind to open up the heart lotus. On the lotus is the moon disc bearing the seed syllable which three times emits a colored light. This is invocation by mind.

Invocation by Speech

Invocation by speech is the chanting of the mantra and the names of the various deities, such as Amitabha of Sukhavati, the Golden Mother of the Primordial Pond, ect.. Every time, before I partake of a meal, I also do an invocation. Actually my invocation is very simple. Sometimes I don't even recite any mantra because it can be quite tedious chanting "Om ah hum, so ha" every single time. Since the Buddhas and Bodhisattvas are right around me, I join my palms and say three times, "Please enjoy the meal." It is just this simple and the deities hear of it immediately. As long as one sends out a message of the mind, the deities will respond very quickly, as they are actually very close to us. It is a very ordinary phenomenon.

We recite "Om ah hum, so ha." Why do we recite this particular mantra? This is because it is the greatest mantra for invocation. "Om" represents the Universe, "Ah" represents the Buddha, and "Hum" represents “fruition or accomplishment." Together they mean "to attain the accomplishment of all Buddhas in the Universe." "So ha" is "amen," or "may it be so!" It is one's desire and goal to arrive at the same level of accomplishment as that of the Buddhas and Bodhisattvas in the Universe. This is why one invokes them to descend to one's shrine. This was originally a mantra used to invoke the Five Dhyani Buddhas. I have chosen it because, when one recites this mantra, any deities below the Five Dhyani Buddhas also hear of it and come. This makes it the greatest mantra for invoking all the divine beings in the Universe.

Invocation by mind or visualization is an extremely powerful method. It is an integral part of Tantric cultivation. When one very clearly visualizes the heart chakra opening to form the lotus, moon disc, seed syllable, and the radiating of the light beams three times, the Buddhas and Bodhisattvas will definitely descend.

Invocation by Mudra

In the past, I have only taught how to do invocation by joining one's palms and reciting the Invocation Mantra. Today, in addition to visualization, I also will teach an invocation mudra. Isn't "joining the palms" a mudra then? "Joining of the palms" actually means "thus is my wish." Now one can transform the joining of the palms into the external handclasp and add a "hook" to turn it into the Vajra Hook Mudra. Sometimes, after one chants the mantra, the Buddhas and Bodhisattvas fail to come - perhaps due to one's lack of focus during the Purification and Invocation Mantras. If, after one does the visualization, the Buddhas and Bodhisattvas still do not come, perhaps one's visualization was not lucid enough, and the heart lotus was lopsided, allowing the light beams to exit through the skin pores instead of through the middle channel. An incomplete visualization of the radiating light will not work. So, as a last resort, one can use the Hook Mudra.

Vajra Hook Mudra

The Vajra Hook Mudra is an invocation mudra. This is the Vajra Hook Mudra: the combination of the external handclasp and the bending of the right index finger to form a hook. [Grand Master Lu demonstrates.] This mudra is accompanied by visualization. While holding this mudra, one recites three times "Namo Vajra Hook Bodhisattva Mahasattva" and visualizes this hook rising very high up to reach to the Empty Space above and hook onto the clouds upon which the Personal Deity is sitting. Then, using the hook, one pulls the Personal Deity down from above. Do not make the mistake of hooking onto the collar of the Bodhisattva; one should only use this to hook onto the clouds, or throne, of the Bodhisattva.

There are many subtleties in the practice of Tantra and these subtleties are what I am explaining in detail today. Although it begins as visualization, a kind of ritual, it will manifest into a reality. When one recites "Namo Vajra Hook Bodhisattva Mahasattva" three times and raises the hook up into the Empty Space to hook onto the cloud throne of the Buddha or Bodhisattva and pull it down, the deity will descend from above. This is the secret.

Many people have written to ask me this question, "Grand Master, how do I know whether the Buddhas and Bodhisattvas I invoke each time have, indeed, descended or not?" One is finished if one does not know whether or not the divine beings come each time one does the practice! Where I one's mind at the time of invocation? When one invokes the Buddhas, Bodhisattvas, and other deities, of course they will come. If they don't come, it is because one has not put the mind totally into it. Invocations accompanied by mantra, mudra, and visualization are extremely subtle and effective. Today I am disclosing all the secrets and skills I have learned because I hope that every single one of my 1.2 million students can become a Buddha. I am disclosing all this so that there will not be cases where students do not have any spiritual experiences after several years of practice and, therefore, lose interest and the desire to do cultivation. I don't want people to waste those thirty, forty, or sixty minutes in the shrine by napping or hiding inside as if the shrine were a bomb shelter.

One has to treat one's practice seriously, with real attention. To practice inside the Tantric shrine is to be in complete Oneness with the Universal Consciousness. By achieving Union with the Buddhas and Bodhisattvas, one breathes in and out through the same nostril as the Buddhas and Bodhisattvas. The Buddha's exhalations and inhalations are one's own exhalations and inhalations; one’s own exhalations and inhalations are the Buddha's exhalations and inhalations - this is what is meant by breathing in and out through the same nostril. Inside the Tantric shrine, the Buddha and the cultivator are in union. It will not do if, after half a day, the Buddha is still the Buddha, and the cultivator is still the cultivator, and the cultivator has no idea if the Buddhas have descended or not. One is finished if one has no idea at all of their presence.

That is why this teaching of invocation is very important. One has to know that it is not enough just to employ a hook to pull the Buddha down; one has to make the Buddha enter oneself. Even that is not enough; one has to transmute and become the Buddha. This is what Tantra and "spiritual response" is all about. When one practices the Guru Yoga or Personal Deity Yoga, one has to transmute and become indivisible with the Guru or the Personal Deity.

Visualization of Movement

There is another subtle point: one has to observe clearly whether the deity has descended or not. For instance, if Kuan Yin Bodhisattva is one's personal Deity, when he makes his appearance above the clouds in the Empty Space, one has to pay attention to see if the white celestial garment he wears and his eyes are moving, if his cloud throne is sailing down to one, and if his feet are moving or not. Making these observations is critically important. One uses the Vajra Hook to pull the deity down, then one uses the mind to visualize and observe him. One visualizes the celestial garment moving and water being poured out of the pure vase to give one

Empowerment. One visualizes the feet of the deity gliding and moving. One observes the eyes of the deity gazing at one. One visualizes the deity's crown and robes waving in the wind. This is an alive and moving Bodhisattva. Because the Bodhisattva is moving, he can descend. This will become the reality.

Signs of the Descent of Buddhas and Bodhisattvas

Prior to today's teaching, we used to just recite "Om ah hum, so ha" three times and ring the bell, not knowing that there are additional secrets associated with this mantra: the visualization, mantra, mudra, and an invocation for all deities. In times of urgency, when one wants to call upon a Buddha or Bodhisattva, one might use all these secret Tantric methods. First do the mantra, then the Hook Mudra, and then the visualization of an alive and moving Buddha. Still one may not have any idea if the Bodhisattva has indeed descended. So, what spiritual level must one reach before one can ascertain the presence of divine beings? It is like this: at the moment of invocation, when the Bodhisattva's white light shines on one or when the Bodhisattva pours water on one's head, one will immediately feel the presence of electricity. There are certain sensations and perceptions that one can feel. After reciting the mantra and performing the Vajra Hook Mudra, one does a thorough visualization of a Buddha who moves and pours the mantra water to empower one. If one is then able to open up the heart and let go of the hold of the ego through wholehearted and sincere practice, the Bodhisattva will drip the Great Compassion Dharani Water down upon one’s head bringing an electrifying sensation.

When I invoke the divine beings and offer them my meals, I join my palms and recite, "Please enjoy the meal, Amitabha Buddha, Kuan Yin Bodhisattva, and Mahasthamaprata Bodhisattva." This might seem very casual, but I know whether

they come or not. I don’t just casually call upon them and start eating whether or not they have descended. Sometimes they don't come. Why? Because sometimes the food looks so delicious that I start eating right away and forget about making offering to them until I have put the food into my mouth. When I remember, I clap my hands and invoke them to come. Well, they won't come then. Sometimes I feel quite embarrassed, and if Mrs. Lu happens to walk by with a fresh plate of food that is untouched, I will borrow it to make an invocation and offering, and then they will come.

So, one should be able to tell whether the divine beings come or not. If today I were unable to tell if they come or not, and I sit here and tell you that I know, that would be fibbing. Any moment during the process of meditation, I can tell if the Buddhas and Bodhisattvas are bestowing blessing or empowerment. I am sitting in front of the Buddhas and Bodhisattvas now. If I say I know and the Buddhas behind me contradict me, then I would be lying. Every day during meditation, while one is sitting in front of the shrine, a true cultivator should be able to tell if the Buddhas are giving one empowerment or blessing, if they are patting one's head and emitting light on one, or cleansing one's body and mind with Great Compassion Dharani Water. It is a very real, strong and firm sensation. It is definitely not a vague feeling. If one is uncertain, then it is because one’s mind is not completely in it! As I said, it is a very real and definite sensation. Either one feels it or one does not. It is a kind of contact, a kind of touch that can be clearly felt - definitely not something vague. Now I find spiritual cultivation to be very wonderful. Why? My body feels very light and I feel very peaceful. This lightness differs from the lightness of weight loss that one experiences when one has had an upset stomach and has not been eating properly. This peacefulness is not a result of taking a nap inside the shrine. It is entirely different in nature.

So the step of invocation is very important. Its secret lies in the moving of the deity: his "chi" moving, his limbs moving, his toes moving, his celestial garment moving, and his eyes moving. The he will descend.

Invocation at Times of Urgency

During times of true emergency, according to one Tantric rule, one can pat the right thigh once, and then the left thigh once. [Grand Master demonstrates.] Why pat the thighs? Because the legs represent movement. By patting one's legs, one can call upon the Buddhas and Bodhisattvas to come into action. This is another secret. There is a saying that five hundred male sky dancers (Dakas) and five hundred female sky dancers (Dakinis) are hidden respectively in one's right and left thighs. These sky dancers are in tune with a Tantric practitioner's thighs. By patting the thighs during times of difficulties, a Tantric practitioner is calling upon the sky dancers to move into action to help. During urgent times, when there is no time to do formal invocation, one can pat the right and left thighs. This is a secret I have learned and it is reserved for times of true emergencies. Generally, when we do invocations, we use mantra, mudra, and visualization. We visualize the deity's garment moving, hand implements moving, eyes moving, and feet moving. That should work. Does everyone now understand the secrets in doing invocations?

Why have I not explained these invocation secrets in such detail before in my books? Because many students are unable to learn and do so much right away. If I had taught everything at the beginning, it would take students almost half an hour just to do the invocation alone! The fact is, I hope that, after everyone became familiar with the steps in doing the practice, I would explain the additional important points and ideas, one at a time, so that everyone would have a clear understanding of them. If I had not begun with a streamlined version, many people would have found the practice too long to attempt. Even though they might be attracted to it, they would be reluctant to spend time doing it and would have given up. That was why I had simplified the first two steps of the chanting of Purification Mantras and the Invocation Mantra. I was waiting for people to progress to the point where they were ready to go into deeper levels of practice before presenting them with more detailed instructions. After one understands this, one can slowly incorporate all the details into one's practice and gradually enter into the deeper levels. If one has been doing cultivation for some time, by learning these secrets now, one’s level of practice will be deepened. Does everyone now understand how to do the invocation? This is a very important step.

The Vajrasattva Invocation Mantra

I mentioned earlier that the "Om ah hum, so ha" mantra is used for the invocation of the Five Dhyani Buddhas, as well as all divine beings inhabiting the realms below. There is another invocation mantra. I don't know if you are familiar with it. It is a mantra of Vajrasattva that is also used for invocation, "Om, maha, samaya, soha. Om, maha, samaya, hum, ah."

Why is the Vajrasattva Mantra also used for invocation? One knows that the Primordial Buddha - Adi Buddha - is also called the Principal Vajradhara and resides at the Sixteenth Stage. Exoteric schools generally only mention gradations up to the Tenth Stage. Adi Buddha is from the Sixteenth Stage. The Five Dhyani Buddhas are also known as the Five Vajradharas. Vajrasattva, being formed from the combination of the Five Vajradharas, is called the Sixth Vajradhara. This is why the mantra of Vajrasattva can be used for invocation and is just as great as the invocation mantra of the Five Dhyani Buddhas. These mantras can be traced to their source. Therefore, one first has to learn that Adi Buddha is the Primordial Buddha, or Samantabhadra Buddha. In Vajrayana, he is called the Principal Vajradhara. The Five Dhyani Buddhas are the Five Vajradharas and Vajrasattva is the Sixth Vajradhara.

The suffix "sattva" comes from Bodhisattva, Kuan Yin, Cundi, and Padmasambhava are Bodhisattvas. The lineage of Vajrayana is traced to Vajrasattva because it was from Vajrasattva that Nagarjuna Bodhisattva had received the Vajrayana teachings after unlocking the Iron Tower and meeting with Vajrasattva. Nagarjuna Bodhisattva was the first human guru while Vajrasattva is the lineage holder of Vajrayana. This is why it is excellent to use the Vajrasattva Mantra as an invocation mantra.

The Great Homage

After invocation, we then proceed to the third step. What is the third step? Ordinarily, one does the Great Homage as the third step, followed by the Mandala Offering, and the Fourfold Refuge, in this order. However, there are some people who will recite the Fourfold Refuge Mantra or do the Mandala Offering right after the invocation. The sequence of these three rituals is however flexible. Tantric practice, the whole liturgy can be divided into three parts: the Prologue, the Main Body, and the Epilogue. The Great Homage, Mandala Offering, and Fourfold Refuge are part of the Prologue and I remember that, in the past, I used to teach them in the order of Great Homage, Fourfold Refuge, and Mandala Offering. Sometimes people start out with the Mandala Offering, feeling that, since the divine beings have descended following one's invocation of them, one might as well make offerings to them right away. As long as one has a reason for doing these rituals in a certain sequence, it will be all right. Just make sure that one does not miss any of the steps. Though actually, even if a step is missed, there are remedies for it. The Hundred Syllable Mantra is, for example, such a remedy.

The Hundred Syllable Mantra

The Hundred Syllable Mantra of Vajrasattva is a very great mantra because it has three significant meanings. First, it serves as a repentance mantra. Why is this a repentance mantra? Because this mantra teaches one to see into the nonessentiality of all things in the phenomenal world. Inherent in the Hundred Syllable is the meaning of Emptiness, as vast as the Void. Therefore, when one recites the Hundred Syllable Mantra and repents, one can transmute the transgressions committed through the body, mind, and speech into Emptiness.

Second, the chanting of the mantra results in blessings from the Five Dhyani Buddhas. Vajrasattva is the Sixth Vajradhara, a manifestation of the sum total of the Five Dhyani Buddhas or Vajradharas. That is why chanting the Vajrasattva’s mantra is equivalent to receiving blessings from the Five Dhyani Buddhas.

Third, as I have just explained, this mantra can serve to transmute all errors into Emptiness. Therefore, any mistakes, transgressions, and obscurations which occur during the practice, such as insincerity, vague visualization, idle thoughts, unkind thoughts, or the unintentional skipping of a certain step (e.g. forgetting to do the Mandala Offering) can be remedies by chanting the Hundred Syllable Mantra at the end of the practice.

Therefore, the Hundred Syllable Mantra serves three purposes: 1) repentance; 2) bestowal of blessings from the Five Dhyani Buddhas; 3) the remedy of all oversights and errors.

The Mudras for Great Homage

Next I will discuss with you the third step, which is the Great Homage. In Tibetan Tantric Buddhism, one customarily prostrates completely on the floor and this is considered a form of sincere devotion. After joining the palms together, one touches the crown, then sometimes the back of the head, and then the throat and heart before prostrating on the floor. Tibetans usually just join their palms together and rarely employ other mudras in doing prostrations. So, where do our prostration mudras, such as the Shrine Mudra, Lotus Mudra, and Vajra Handclasp Mudra, come from? These mudras belong to the Tien-tai Esoteric Sect and the Eastern Esoteric School [the Shingon Sect of Japan]. Tibetans do have their own mudras, but these are less widely used. The Japanese Esoteric Schools, compared to the Tibetan Esoteric Schools, sue more mudras in their practice. Our True Buddha School mudras that are used to pay homage to the Buddhas, Bodhisattvas, and Vajra Protectors come from the Eastern Esoteric School.

Since we start our practice sitting down, it would be very interruptive to get up at this point to do a physical prostration. This is why we remain seated from beginning to end, until a complete set of the True Buddha practice is finished.

The Visualized Great Homage is my creation. Other people would get up at this point to do a physical prostration, but I feel that remaining seated provides greater continuity. Also, when we are doing group practice, a limited space can accommodate more people if actual physical prostration is not carried out. Based on these factors, I created the Visualized Great Homage.

Why do some Tibetans touch the back of their heads with their hands while performing prostrations? It has to do with Chi Kung. The human brain is covered by the skull except at the back and at the temples. Touching the temples does not directly exercise the brain. At the back of the neck near the base of the brain is the cerebellum which regulates the circulation of chi in one’s body. You might not be aware of this, nor have I taught you to do this in the past.

Descending of Divine Beings to Teach Chi Kung

Lately, when I practice Chi Kung to do inner healing for my internal organs, I have been shown to touch this spot. [Grand Master touches the back of this neck] At first I could not figure out why. I thought that touching here at the brow-point was being very reverential to the divine beings; how strange it was to touch the back! Why were they teaching me to do this?

Now, each day after I finish my writing assignment, I set aside a time to do Chi Kung. At the beginning of my exercise, I invoke as follows: "Namo the Primordial Great Western Golden Mother, Namo Amitabha of Sukhavati, Namo Ksitigarbha Bodhisattva, the ruler of the Nether World." Of course, this invocation is done in Taiwanese, and not in Mandarin. It is like this in Taiwanese, don't laugh at me! I invoke them to descend to my Chi Kung practice. I just chant their names very

quietly, like this, and in an instant, their frequencies and my frequency make a connection and they come very quickly. I very sincerely sing out the invocations, which are words from my heart, and they come very rapidly.

What happened was, as soon as they divine beings arrived and I joined my two palms together, my hands would be maneuvered to press against the back of my head. When I asked for an explanation, one divine beings told me that this particular area of the body correlates with regulation of the internal organs. With stimulation to certain spots at this area, certain organs will become rejuvenated and will return to their normal functions. Very soon, one becomes "thirty-something" again and newly invigorated! So it turns out that stimulation at this area can have many advantages. No wonder the Tibetans hit themselves here! I had not thought of this before and that is why I have not taught you to touch here at the back of the head. I was afraid that you might hit it too hard and break your neck! [audience laughter] This is what I have learned. The divine beings, Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva, taught me that this is a secret to longevity.

After touching here at the back, one goes on to touch the crown and visualize the white beam of light here. Remember at this point, the Personal Deity has been invoked and is now sitting in the Empty Space above, facing one. As one touches here, the white light from the forehead of the Personal Deity will shine on one's forehead. Next, one touches the throat and visualizes red light entering one's throat. Then one touches the heart and visualizes a blue light entering the heart. This is followed by the release of the mudra. It is the same with paying homage to the Bodhisattvas and Vajra Protectors - one follows the same sequence of white light, red light, blue light, and release of mudra. Then the Half Bow is performed. All these are done with visualization. When the three lights are shining on one, one also has to visualize oneself prostrating on the floor, then getting up before releasing the mudra. This visualization step is very important.

Throughout this process, when the Personal Deity radiates light on one and one takes this light in, the phenomenon of “immersion?occurs. What is "immersion"? It is actually the shining and entering of light into one’s body. If, however, one is like a steel plate which does not absorb much light and reflects most of the light away, then there is no immersion. By visualization of the light, one is purifying the body, speech, and mind. When the white light shines on one, one should feel as if a lamp is shining on one, and one becomes saturated with the white light. It is the same with the red and blue lights: one’s whole body is completely immersed in that particular light. This is the visualization that accompanies the Great Homage.

Invocation of the Three Main Deities

Someone asked me, "Grand Master, why do you invoke the Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva everytime you do an invocation? Can we also follow your example and invoke them?" I can’t make a rule to govern whom one should invoke, I only know why I always invoke these three deities. I learned, at the beginning of my practice, that these three divine beings are the Principal Rulers in the spiritual realms.

The Golden Mother of the Primordial Pond is a Ruler of the Immortals, and her Primordial Pond at Mount Kunlun is an assembly place for the immortal beings. As a ruler of the immortal beings, the Golden Mother of the Primordial Pond has existed form the beginning.

I consider Amitabha Buddha the King of Buddhas. Why? Because, whether one practices exoteric or esoteric Buddhism, Amitabha is the Buddha who extends the widest salvation. In China and Southeast Asia, every Buddhist monks chant Amitabha's name; the Taoists also chant his name. The Taoists chant the name of the Immeasurable Life Buddha, which is another epithet for Amitabha. Amitabha is also known as the Immeasurable Light Buddha and the Transcendent Sun Moon Lamp Buddha. That is why Amitabha Buddha provides the greatest salvation. The other four Dhyani Buddhas give salvation, too, but Amitabha’s vows are the most encompassing. That is why he is the King of Buddhas.

Although Ksitigarbha Bodhisattva is referred to as the Ruler of the Nether World, he does not only save beings lost there. He also aids beings in all six realms, including devas, humans, asuras, hell inhabitants, hungry ghosts, and animals. In fact, it is because he has expanded his salvation to the realms of hells, hungry ghosts, and animals that he is reverently referred to as the King of the Nether World.

Because of my own vows and my initiation into spiritual cultivation by the Golden Mother of the Primordial Pond, I feel indebted to the kindness of the Ruler of the Immortals. How can I forget the graces she has bestowed on me? I cannot sever my ties to her just because I have become a Buddhist. As a human being, one has to remember the kindness and favors bestowed upon one. "One cannot ignore the traces on the surface after a boat cuts through the water, nore should one throw away the walking stick after crossing the bridge." That is why, in my invocation, the Golden Mother of the Primordial Pond is always the first deity I call upon. Whether or not one wants to call upon the Golden Mother of the Primordial Pond first is a personal choice. And I always invoke Amitabha next and then the Ksitigarba Bodhisattva. In fact, there is a very subtle connection between my invocation of the Ksitigarbha Bodisattva and his coming to teach me this mudra (touching the back of my head during the practice of the Chi Kung).

Guidance of the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva

Recently I have been diligently practicing the Chi Kung every day. Many different divine beings, including the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva, have come to teach me steps that are made up of variety of very unusual postures. Each of these postures corresponds to the adjustment of an internal organ. For example, this posture regulates one’s spleen, this posture regulates one's kidneys, this one regulates the heart while this one regulates the liver. In the

future, I shall create a set of Fist Exercises called the Internal Organs Fist Exercises [audience laughter] which will consist of a set of movements to help strengthen the chi. When the strengthened chi circulates throughout the body, it will open up blockages, stimulate the organs' functions, and prevent degeneration.

These are what the Internal Organs Fist Exercises can do. This kind of Chi Kung exercise should always have been in existence; perhaps it was lost in the past. When a cultivator reaches a certain level of spiritual maturity, he or she will have access to this kind of knowledge. Although I had not encountered this practice before, the Thousand-armed Thousand-eyed Kuan Yin Bodhisattva, Cundi Bodhisattva, Yamantaka, and Trailokya-vijaya-raja came, each teaching me a different posture. Well, the postures they taught me were quite remarkable! How should I describe them? Like the "rhinoceros admires the moon? It is like this! [audience laughter] The whole body reclines at an angle, while the head turns under and backward like this. There is also a posture called the Immortal Pointing the Road and another called the White Snake Spitting. There are many kinds of postures!

Everytime the Thousand-armed Thousand-eyed Kuan Yin comes, he asks me to extend my arms like this. Then he demonstrates with his thousand arms how to raise my arms, this way, to the highest. Then he shows me how to "lower" them, how to "raise" them, how to "sustain" them, and how to "release" them. This is a very mysterious exercise. These kinds of body movements, like a language, can be translated into the exercise of the chi. Isn't body language a popular term nowa-days? So the Bodhisattva first teaches me the body movements, then he further teaches me what these movements are accomplishing. In fact, it is all an exercise for strengthening the chi, opening up the channels and meridians, and sustaining the light drops. It has to do completely with the Yoga of Energy.

Great Homage Visualization

The Great Homage also requires certain skills. When Tibetans perform the Great Homage, they touch the back of their heads. This is followed by the visualization of the white, red, and blue lights. The actual prostration comes next. This is also a way of strengthening the body. Are there any other visualizations besides the white, red and blue lights? Of course, there are. In general, the exoteric schools practice the Great Homage while facing the shrine, and without doing any visualization. In Tantric or esoteric schools, visualization is required. I once wrote a verse about the Great Homage which described how, in this ritual, one is paying universal homage to all beings. Besides very clearly visualizing the Golden Mother of the Primordial Pond, Amitabha, and Ksitigarbha Bodhisattva appearing in the front, one also has to visualize all Buddhas in the Ten Directions and Three Times and all Bodhisattvas and Mahasattvas in the Universe appearing in the background.

How is this visualization done? Many people have asked this question. How can one visualize all the Buddhas and Bodhisattvas appearing in front of one? How can one ever finish visualizing? Of course, one can never finish visualizing all the divine beings in the Universe. Many people can't even successfully visualize one single Buddha. Perhaps after half a day of visualization, the ears are still missing. Sometimes after visualizing the head, the body is gone. Sometimes after visualizing the clothes, the head disappears. Some people just have a very difficult time in doing the visualization.

The Detailed Visualization

Actually there is a method to do detailed visualization: one first visualizes the brows, then the eyes, nose, mouth, ears, shape of head, the body, the limbs, and the celestial garments. Then, as soon as the visualization is done, let it disappear. The image does not need to be fixed in the mind and not allowed to disappear. This isn't the answer at all. When I visualize Amitabha, he immediately appears. Standing on a lotus, he wears a very wonderful celestial garment, his ears are very long, and on top of his head is the crown protrusion. One of his hands holds the Wish Bestowing Mudra, and the other holds a lotus. As soon as one finishes clearly visualizing all this, one may immediately release the image and let it disappear. After practicing for a long time one will find that, as soon as one focuses one's attention, the Buddha immediately and vividly appears in front. This takes a long time to perfect. In the beginning, even I was not able to produce such a vivid image of the Buddha.

For example, this morning at the True Buddha Tantric Quarter, I was making an outdoor offering at the external shrine - some people actually witnessed this - I noticed that several people were turning their heads to look at me. I had visualized myself transforming into Amitabha, a very tall and golden Amitabha who reached all the way up to the clouds. I also visualized the sweet nectar I was holding transforming into millions of drops of sweet nectar that filled up all spaces. I was using the detailed method of visualization. Even as I am talking to you now, I can achieve a very vivid visualization. Remember, however, one is not required to continue visualizing the image for an extended period of time. It is not necessary to continually visualize Amitabha in the same spot forever!

An All - Encompassing Great Homage

How does one visualize all the Buddhas in the past, present, future, and in the Ten Directions? One uses the image of star lights. For example, one visualizes the Principal Deity at the front, and behind is a boundless expanse of twinkling stars. This is a way to pay universal homage to all Buddhas, Bodhisattvas and Mahasattvas in all dimensions. In performing the Great Homage, one immediately visualizes the stars and the Principal Deity in front of the stars, and then proceeds to visualize oneself bowing to the Buddhas. This visualization will produce great merits. During this third step of the Great Homage, by using this visualization, one is paying an all-encompassing homage to all Buddhas in the Universe.

In general, the exoteric schools do not have this kind of visualization when they do prostration, nor do they visualize the blessing of lights. This is a technique found only in the esoteric schools. Merits generated by this kind of all-encompassing Tantric homage is very great. In the exoteric schools, one prostrates to just one Buddha or several Buddhas at a time, while in the esoteric schools, one prostrates to trillions of Buddhas at one time. One all-encompassing great homage in Tantrayana is equivalent to several years of prostrations in Sutrayana. That is why Tantric cultivation can enable one to achieve Buddhahood in this life, whereas the exoteric schools teach that one can only attain Buddhahood in the future, three great kalpas away. It is possible to attain Buddhahood in this life through Tantra because inherent in Tantra is the supreme wisdom, supreme methods, supreme liturgy which brings about transcendental accomplishments. Simply put, the Great Homage in Tantrayana is a method of paying an all-encompassing homage with one single prostration.

The Tantric rite of homa (fire offering) also accomplishes great merits. In the Sutric schools, one lights one or three incense at a time whereas, in the Tantric fire offerings, one burns tens of thousands of incenses at one time. The offering of incense in one Tantric fire puja is equivalent to several years worth of incense offering in the Sutric schools. Fire offering is not found in Sutric schools, only in Tantra. The Tantric fire offering is one of the greatest offerings one can make to generate merits and spiritual accomplishment.

A Sincere Prostration - Repentance

Inherent in one Tantric Great Homage prostration is tens of thousands of prostrations. One must not underestimate this ritual of the Great Homage, as it completely teaches one how to subjugate both one's ego and pride. By prostrating in front of the Buddhas and Bodhisattvas, one repents and submits one's body, mind, and speech completely to the Buddhas and the Personal Deity. One prostration is all prostrations. In one prostration, one pays homage to all Buddhas. This is a unique ritual in Tantra and its merits are truly great, so one should not slight it.

During group practices, many people do the Great Homage like this, very quickly. [Grand Master demonstrates to audience laughter] There is hardly any energy involved in it; also it does not look very dignified. One has to know that dignity has to come from within, from the heart. One uses visualization to create this sense of grandeur and dignity. Some people might superficially feel that, after participating in a couple group practices, they are able to learn all the steps, including how to form the mudras. It seems so easy and simple. Little do they know there is a great art involved in it!

That is why a detailed exposition of the practice is necessary. With this knowledge, one learns to appreciate the profundity of the Tantric Dharma and, therefore, to go beyond a superficial involvement with it. During group practices, some people finish very quickly; the whole session may take only twenty minutes. If one asks them if they have acquired any expansion of awareness or perceptions during the practice, they reply, "No, but who cares as long as I have done all the steps? Grand Master asked me to do two hundred sessions of the practice, and I am able to do several sessions in one day. [audience laughter] Pretty soon, they will be all done. But, how come I still have so many problems? How come my impediments are still so great?" [audience laughter] Of course, their obscurations would still be great! They have not really immersed themselves into the practice, and they have not ennobled their hearts and minds during the process. The Great Homage is a very dignified event wherein one engenders a noble state of mind to pay homage to all the Buddhas and Bodhisattvas in the universe. The Buddhas and Bodhisattvas are very majestic and noble. The Supreme Consciousness of the Universe is extremely great and lofty. When one repents and humbles oneself by paying homage to the Universal Consciousness, one is striving towards spiritual maturity. This is not a casual step to be done perfunctorily.

Therefore, I hope all of you will have a tacit understanding of this third step, the Great Homage. That is also why each of the Four Preliminary Practices - the Fourfold Refuge, the Great Homage, the Mandala Offering, and the Vajrasattva Practice - is a separate practice on its own. Just give this some thought: why is it necessary to set aside a separate time to practice the Great Homage? The merits generated are infinitely great! Every day, before one begins meditation practice, one should do the Great Homage. Physically it strengthens one's body, while spiritually it induces a reverent devotion. At the same time, the lights of the trillions of Buddhas and Bodhisattvas will shine on one, and one will be completely moved by this kind of blessing. Compared to ordinary prostrations, a Great Homage accompanied by this kind of visualization gives very different results.

While doing the Great Homage, one can transcend the ego if one is able to completely let go of the body and mind to receive and hold the lights from the trillions of Buddhas and Bodhisattvas. By accepting the light shining on one and the grace of the Buddhas and Bodhisattvas, one willingly releases all the negative energy and transgressions one has committed. Only a Great Homage performed in this fashion is this excellent and can generate such vast power.

Today I have talked about the first three steps in the True Buddha Dharma Practice. Tomorrow we will pick up from here and continue, so that the whole liturgy will be covered in the next several days. What do you think?

PRELIMINARIES TO FORMAL PRACTICE

Each time before doing the practice, one must first "purify the body." What does this mean? It is a kind of preliminary preparation for the actual practice itself, and many people know that it refers to "taking ablution and avoiding eating excessive and unnecessary food." "Taking ablution" means washing the body, and "avoiding eating excessive and

unnecessary food" means eating a pure and simple meal. One's stomach should not be too full or too empty. If one does meditation right after a meal, the stomach will be so distended that it can cause the same kind of distraction as does a growling, empty stomach. So meditation should be done at a time when one is neither too full nor too hungry.

One should at least rinse the mouth, brush the teeth, and wash the hands. It is best, of course, to take a shower or bath. By cleansing the body and consuming only a simple meal, one is preparing oneself physically, emotionally, and mentally for the practice.

When one enters into the Tantric shrine, one's mind should be solemn, respectful, and restful. In other words, both the mind and body should be relatively relaxed. It is very important to be relaxed, but one should not be so relaxed that one is ready to take a nap at the shrine! On the other hand, if one comes directly from jogging or running and one's heart is still racing, when one sits down at the Tantric shrine to do meditation, it will be very hard for the mind to become quieted.

Furthermore, if one has just had a heated argument with a family member, so that one's blood is still boiling and one's face is contorted in anger, it will be very difficult, under such circumstances, to achieve a quiet mind even if one goes to the Tantric shrine to attempt the practice. There are also situations where, after hearing some bad news, one's mind is full of anxieties and worries. If one chooses to do a practice at such a time, it will be very difficult to achieve a "spiritual response" or spiritual union with the Deity on which one is meditating.

Therefore, when one enters into the Tantric shrine, one's body should be clean and one's mind should be as calm as the mirror-like surface of a lake without ripples. Such preliminary preparation predisposes one to achieve spiritual response during the practice. If one's mind is agitated, angry, or full of complicated thoughts, achieving a spiritual response will be very difficult. When one is both physically and mentally relaxed and not bothered by any business, one can then enter the Tantric shrine to do the practice.